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The 1835 edition of the Doctrine and Covenants had a section denouncing polygamy.Author's sources: Doctrine and Covenants (1835), Section 101
The Article on Marriage was printed in the 1835 D&C as section 101 and in the 1844 D&C as section 109. The portion of the Article on Marriage relevant to polygamy states:
Inasmuch as this church of Christ has been reproached with the crime of fornication, and polygamy: we declare that we believe, that one man should have one wife; and one woman, but one husband, except in case of death, when either is at liberty to marry again. [1]
This was true—the Church membership generally was not being taught plural marriage, and were not living it at that time.
In fact, the statement remained in the D&C until the 1876 edition, even though plural marriage had been taught to specific individuals since at least 1831, practiced in secret since 1836, and practiced openly since 1852. The matter of not removing it in 1852 was simply due to the fact that a new edition of the D&C was not published until 1876.
While some have suggested that the article was published against Joseph's wishes or without his knowledge, the available evidence suggests that he supported its publication. It was likely included to counter the perception that the Mormon's practice of communal property (the "law of consecration") included a community of wives.
This statement was not a revelation given to Joseph Smith—it was written by Oliver Cowdery and introduced to a conference of the priesthood at Kirtland on 17 August 1835. Cowdery also wrote a statement of belief on government that has been retained in our current edition of the D&C as section 134. Both were sustained at the conference and included in the 1835 D&C, which was already at the press and ready to be published. Joseph Smith was preaching in Michigan at the time Oliver and W.W. Phelps introduced these two articles to the conference; it is not known if he approved of their addition to the D&C at the time, although he did retain them in the 1844 Nauvoo edition, which argues that he was not opposed to them. (Phelps read the article on marriage, while Cowdery read the one on government.) [2]
Some have suggested that the manner in which the conference was called suggests that Joseph was not the instigator of it, since it seems to have been done quite quickly, with relatively few high church leaders in attendance:
The General Assembly, which may have been announced on only twenty-four hours' notice, was held Monday, August 17[, 1835]. Its spur-of-the-moment nature is demonstrated by observing that a puzzling majority of Church leaders were absent. Missing from the meeting were all of the Twelve Apostles, eight of the twelve Kirtland High Council members nine of the twelve Missouri High Council members, three of the seven Presidents of the Quorum of Seventy, Presiding Bishop Partridge, and...two of the three members of the First Presidency. [3]
However, there is also some evidence that an article on marriage was already anticipated, and cited four times in the new D&C's index, which was prepared under Joseph's direction and probably available prior to his departure. Thus, "if a disagreement existed, it was resolved before the Prophet left for Pontiac." [4]
On July 7, 1878, Joseph F. Smith discussed Oliver's awareness of polygamy at the time of this publication:
To put this matter more correctly before you, I here declare that the principle of plural marriage was not first revealed on the 12th day of July, 1843. It was written for the first time on that date, but it had been revealed to the Prophet many years before that, perhaps as early as 1832. About this time, or subsequently, Joseph, the Prophet, intrusted this fact to Oliver Cowdery; he abused the confidence imposed in him, and brought reproach upon himself, and thereby upon the church by "running before he was sent," and "taking liberties without license," so to speak, hence the publication, by O. Cowdery, about this time, of an article on marriage, which was carefully worded, and afterwards found its way into the Doctrine and Covenants without authority. This article explains itself to those who understand the facts, and is an indisputable evidence of the early existence of the knowledge of the principle of patriarchal marriage by the Prophet Joseph, and also by Oliver Cowdery. [5]
However, there continues to be debate about whether Oliver Cowdery knew about--or prematurely practiced--plural marriage in the 1830s. [6] Oliver would learn about the Fanny Alger marriage, but his reaction at the time seems to have been wholly negative.
The original D&C 101 article outlined the general practice of performing a Latter-day Saint wedding, explained LDS beliefs about the marriage relationship, and denied that the Saints were practicing polygamy.
Some have argued that rumors of "polygamy" may already have been circulating as a result of the Prophet teaching the concept to some of his close associates. However, Brian Hales has argued that there are few if any extant attacks on Joseph or the Saints about polygamy prior to the 1840s:
...if the article was designed to neutralize reports about Joseph Smith and his alleged "crimes," polygamy would not have been included because that allegation was not made then nor at any other time during the Kirtland period according to any documentation currently available. In other words, assuming that the denial of polygamy in the "Marriage" article [of D&C 101] was specifically tied to rumors of Joseph Smith's behavior is problematic, unless other corroborating evidence can be located. [7]
On the other hand, charges of polygamy or "free love" or having wives in common were often made against new or little-known religious or social groups. As Hales reports:
Some [nineteenth-century utopian societies] experimented with novel marital and sexual practices, which focused suspicion on all the groups....Accordingly, early Latter-day Saint efforts to live the law of consecration, even though it sustained traditional monogamy, were instantly misunderstood....
John L. Brooke...wrote: "Among the non-Mormons in Ohio there were suspicions that the community of property dictated in the 'Law of Consecration' included wives."...
It seems plausible, even likely, that beginning in 1831, some uninformed individuals assumed that the law of consecration included a community of wives as one of its tenets, even publishing such claims, although there is no indication that this is how the Mormons themselves interpreted the law of consecration. Understandably, Church leaders would actively seek to deny such untrue allegations in a document on marriage to be included in the 1835 Doctrine and Covenants. [8]
Gilbert Scharffs notes:
The original Section 101 (never claimed as a revelation but approved as a statement of belief) did state that monogamy was the practice of the Church at that time. The section was not written by Joseph Smith and was voted upon by members in his absence. Perhaps the section was intended to prevent members from getting involved with plural marriage until such a time as the practice would be authorized by the Lord Church-wide. When that became the fact, the current Section 132 replaced the old Section 101. [9]
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Navigators |
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Notes
The Article on Marriage was printed in the 1835 D&C as section 101 and in the 1844 D&C as section 109. The portion of the Article on Marriage relevant to polygamy states:
Inasmuch as this church of Christ has been reproached with the crime of fornication, and polygamy: we declare that we believe, that one man should have one wife; and one woman, but one husband, except in case of death, when either is at liberty to marry again. [1]
This was true—the Church membership generally was not being taught plural marriage, and were not living it at that time.
In fact, the statement remained in the D&C until the 1876 edition, even though plural marriage had been taught to specific individuals since at least 1831, practiced in secret since 1836, and practiced openly since 1852. The matter of not removing it in 1852 was simply due to the fact that a new edition of the D&C was not published until 1876.
While some have suggested that the article was published against Joseph's wishes or without his knowledge, the available evidence suggests that he supported its publication. It was likely included to counter the perception that the Mormon's practice of communal property (the "law of consecration") included a community of wives.
This statement was not a revelation given to Joseph Smith—it was written by Oliver Cowdery and introduced to a conference of the priesthood at Kirtland on 17 August 1835. Cowdery also wrote a statement of belief on government that has been retained in our current edition of the D&C as section 134. Both were sustained at the conference and included in the 1835 D&C, which was already at the press and ready to be published. Joseph Smith was preaching in Michigan at the time Oliver and W.W. Phelps introduced these two articles to the conference; it is not known if he approved of their addition to the D&C at the time, although he did retain them in the 1844 Nauvoo edition, which argues that he was not opposed to them. (Phelps read the article on marriage, while Cowdery read the one on government.) [2]
Some have suggested that the manner in which the conference was called suggests that Joseph was not the instigator of it, since it seems to have been done quite quickly, with relatively few high church leaders in attendance:
The General Assembly, which may have been announced on only twenty-four hours' notice, was held Monday, August 17[, 1835]. Its spur-of-the-moment nature is demonstrated by observing that a puzzling majority of Church leaders were absent. Missing from the meeting were all of the Twelve Apostles, eight of the twelve Kirtland High Council members nine of the twelve Missouri High Council members, three of the seven Presidents of the Quorum of Seventy, Presiding Bishop Partridge, and...two of the three members of the First Presidency. [3]
However, there is also some evidence that an article on marriage was already anticipated, and cited four times in the new D&C's index, which was prepared under Joseph's direction and probably available prior to his departure. Thus, "if a disagreement existed, it was resolved before the Prophet left for Pontiac." [4]
On July 7, 1878, Joseph F. Smith discussed Oliver's awareness of polygamy at the time of this publication:
To put this matter more correctly before you, I here declare that the principle of plural marriage was not first revealed on the 12th day of July, 1843. It was written for the first time on that date, but it had been revealed to the Prophet many years before that, perhaps as early as 1832. About this time, or subsequently, Joseph, the Prophet, intrusted this fact to Oliver Cowdery; he abused the confidence imposed in him, and brought reproach upon himself, and thereby upon the church by "running before he was sent," and "taking liberties without license," so to speak, hence the publication, by O. Cowdery, about this time, of an article on marriage, which was carefully worded, and afterwards found its way into the Doctrine and Covenants without authority. This article explains itself to those who understand the facts, and is an indisputable evidence of the early existence of the knowledge of the principle of patriarchal marriage by the Prophet Joseph, and also by Oliver Cowdery. [5]
However, there continues to be debate about whether Oliver Cowdery knew about--or prematurely practiced--plural marriage in the 1830s. [6] Oliver would learn about the Fanny Alger marriage, but his reaction at the time seems to have been wholly negative.
The original D&C 101 article outlined the general practice of performing a Latter-day Saint wedding, explained LDS beliefs about the marriage relationship, and denied that the Saints were practicing polygamy.
Some have argued that rumors of "polygamy" may already have been circulating as a result of the Prophet teaching the concept to some of his close associates. However, Brian Hales has argued that there are few if any extant attacks on Joseph or the Saints about polygamy prior to the 1840s:
...if the article was designed to neutralize reports about Joseph Smith and his alleged "crimes," polygamy would not have been included because that allegation was not made then nor at any other time during the Kirtland period according to any documentation currently available. In other words, assuming that the denial of polygamy in the "Marriage" article [of D&C 101] was specifically tied to rumors of Joseph Smith's behavior is problematic, unless other corroborating evidence can be located. [7]
On the other hand, charges of polygamy or "free love" or having wives in common were often made against new or little-known religious or social groups. As Hales reports:
Some [nineteenth-century utopian societies] experimented with novel marital and sexual practices, which focused suspicion on all the groups....Accordingly, early Latter-day Saint efforts to live the law of consecration, even though it sustained traditional monogamy, were instantly misunderstood....
John L. Brooke...wrote: "Among the non-Mormons in Ohio there were suspicions that the community of property dictated in the 'Law of Consecration' included wives."...
It seems plausible, even likely, that beginning in 1831, some uninformed individuals assumed that the law of consecration included a community of wives as one of its tenets, even publishing such claims, although there is no indication that this is how the Mormons themselves interpreted the law of consecration. Understandably, Church leaders would actively seek to deny such untrue allegations in a document on marriage to be included in the 1835 Doctrine and Covenants. [8]
Gilbert Scharffs notes:
The original Section 101 (never claimed as a revelation but approved as a statement of belief) did state that monogamy was the practice of the Church at that time. The section was not written by Joseph Smith and was voted upon by members in his absence. Perhaps the section was intended to prevent members from getting involved with plural marriage until such a time as the practice would be authorized by the Lord Church-wide. When that became the fact, the current Section 132 replaced the old Section 101. [9]
Wiki links |
|
Navigators |
Critical sources |
|
Notes
The Article on Marriage was printed in the 1835 D&C as section 101 and in the 1844 D&C as section 109. The portion of the Article on Marriage relevant to polygamy states:
Inasmuch as this church of Christ has been reproached with the crime of fornication, and polygamy: we declare that we believe, that one man should have one wife; and one woman, but one husband, except in case of death, when either is at liberty to marry again. [1]
This was true—the Church membership generally was not being taught plural marriage, and were not living it at that time.
In fact, the statement remained in the D&C until the 1876 edition, even though plural marriage had been taught to specific individuals since at least 1831, practiced in secret since 1836, and practiced openly since 1852. The matter of not removing it in 1852 was simply due to the fact that a new edition of the D&C was not published until 1876.
While some have suggested that the article was published against Joseph's wishes or without his knowledge, the available evidence suggests that he supported its publication. It was likely included to counter the perception that the Mormon's practice of communal property (the "law of consecration") included a community of wives.
This statement was not a revelation given to Joseph Smith—it was written by Oliver Cowdery and introduced to a conference of the priesthood at Kirtland on 17 August 1835. Cowdery also wrote a statement of belief on government that has been retained in our current edition of the D&C as section 134. Both were sustained at the conference and included in the 1835 D&C, which was already at the press and ready to be published. Joseph Smith was preaching in Michigan at the time Oliver and W.W. Phelps introduced these two articles to the conference; it is not known if he approved of their addition to the D&C at the time, although he did retain them in the 1844 Nauvoo edition, which argues that he was not opposed to them. (Phelps read the article on marriage, while Cowdery read the one on government.) [2]
Some have suggested that the manner in which the conference was called suggests that Joseph was not the instigator of it, since it seems to have been done quite quickly, with relatively few high church leaders in attendance:
The General Assembly, which may have been announced on only twenty-four hours' notice, was held Monday, August 17[, 1835]. Its spur-of-the-moment nature is demonstrated by observing that a puzzling majority of Church leaders were absent. Missing from the meeting were all of the Twelve Apostles, eight of the twelve Kirtland High Council members nine of the twelve Missouri High Council members, three of the seven Presidents of the Quorum of Seventy, Presiding Bishop Partridge, and...two of the three members of the First Presidency. [3]
However, there is also some evidence that an article on marriage was already anticipated, and cited four times in the new D&C's index, which was prepared under Joseph's direction and probably available prior to his departure. Thus, "if a disagreement existed, it was resolved before the Prophet left for Pontiac." [4]
On July 7, 1878, Joseph F. Smith discussed Oliver's awareness of polygamy at the time of this publication:
To put this matter more correctly before you, I here declare that the principle of plural marriage was not first revealed on the 12th day of July, 1843. It was written for the first time on that date, but it had been revealed to the Prophet many years before that, perhaps as early as 1832. About this time, or subsequently, Joseph, the Prophet, intrusted this fact to Oliver Cowdery; he abused the confidence imposed in him, and brought reproach upon himself, and thereby upon the church by "running before he was sent," and "taking liberties without license," so to speak, hence the publication, by O. Cowdery, about this time, of an article on marriage, which was carefully worded, and afterwards found its way into the Doctrine and Covenants without authority. This article explains itself to those who understand the facts, and is an indisputable evidence of the early existence of the knowledge of the principle of patriarchal marriage by the Prophet Joseph, and also by Oliver Cowdery. [5]
However, there continues to be debate about whether Oliver Cowdery knew about--or prematurely practiced--plural marriage in the 1830s. [6] Oliver would learn about the Fanny Alger marriage, but his reaction at the time seems to have been wholly negative.
The original D&C 101 article outlined the general practice of performing a Latter-day Saint wedding, explained LDS beliefs about the marriage relationship, and denied that the Saints were practicing polygamy.
Some have argued that rumors of "polygamy" may already have been circulating as a result of the Prophet teaching the concept to some of his close associates. However, Brian Hales has argued that there are few if any extant attacks on Joseph or the Saints about polygamy prior to the 1840s:
...if the article was designed to neutralize reports about Joseph Smith and his alleged "crimes," polygamy would not have been included because that allegation was not made then nor at any other time during the Kirtland period according to any documentation currently available. In other words, assuming that the denial of polygamy in the "Marriage" article [of D&C 101] was specifically tied to rumors of Joseph Smith's behavior is problematic, unless other corroborating evidence can be located. [7]
On the other hand, charges of polygamy or "free love" or having wives in common were often made against new or little-known religious or social groups. As Hales reports:
Some [nineteenth-century utopian societies] experimented with novel marital and sexual practices, which focused suspicion on all the groups....Accordingly, early Latter-day Saint efforts to live the law of consecration, even though it sustained traditional monogamy, were instantly misunderstood....
John L. Brooke...wrote: "Among the non-Mormons in Ohio there were suspicions that the community of property dictated in the 'Law of Consecration' included wives."...
It seems plausible, even likely, that beginning in 1831, some uninformed individuals assumed that the law of consecration included a community of wives as one of its tenets, even publishing such claims, although there is no indication that this is how the Mormons themselves interpreted the law of consecration. Understandably, Church leaders would actively seek to deny such untrue allegations in a document on marriage to be included in the 1835 Doctrine and Covenants. [8]
Gilbert Scharffs notes:
The original Section 101 (never claimed as a revelation but approved as a statement of belief) did state that monogamy was the practice of the Church at that time. The section was not written by Joseph Smith and was voted upon by members in his absence. Perhaps the section was intended to prevent members from getting involved with plural marriage until such a time as the practice would be authorized by the Lord Church-wide. When that became the fact, the current Section 132 replaced the old Section 101. [9]
Wiki links |
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Navigators |
Critical sources |
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Notes
Section 101 was replaced with Section 132 in 1876
A revelation on plural marriage given in 1831 was "suppressed" which said that the Indians would become "white and delightsome" though intermarriage with the Mormons.Author's sources: *Letter from W. W. Phelps to Brigham Young. August 12, 1861
It is claimed that the church "suppressed" a 1831 revelation in which the Church was commanded to make the Indians a “white and delightsome” people through polygamous intermarriage. The basis for this claim is a letter written by W. W. Phelps in 1861 (30 years after the revelation was said to have been given) in which he recounts from memory some of Joseph's comments in Independence, Missouri, on 17 July 1831. At present, the only evidence that an 1831 revelation was given is the 1861 document written by Phelps.
According to critics, Joseph Fielding Smith, who was Church historian at the time, stated that the principle of plural marriage was revealed to Joseph Smith in a revelation given in July 1831.[1] Critic Fawn Brodie claims that Joseph Fielding Smith told her about the revelation but would not allow her to see it.[2] Critics conclude that the “real reason” that the revelation was not released was because it commanded Church members to marry the Indians in order to make them a “white and delightsome” people.
In 1861, 30 years after it was said to have been given, W. W. Phelps wrote from memory his recollection of what he claimed was the revelation given in 1831 by the Prophet:
Part of a revelation by Joseph Smith Jr. given over the boundary, west of Jackson Co. Missouri, on Sunday morning, July 17, 1831, when Seven Elders, viz: Joseph Smith, Jr., Oliver Cowdery, W. W. Phelps, Martin Harris, Joseph Coe, Ziba Peterson, and Joshua Lewis united their hearts in prayer, in a private place, to inquire of the Lord who should preach the first sermon to the remnants of the Lamanites and Nephites, and the people of that Section, that should assemble that day in the Indian country, to hear the gospel, and the revelations according to the Book of Mormon.
Among the company, there being neither pen, ink or paper, Joseph remarked that the Lord could preserve his words as he had ever done, till the time appointed, and proceeded:
Verily, verily, saith the Lord your Redeemer, even Jesus Christ, the light and the life of the world, ye can not discerne with your natural eyes, the design and the purpose of your Lord and your God, in bringing you thus far into the wilderness for a trial of your faith, and to be especial witnesses, to bear testimony of this land, upon which the Zion of God shall be built up in the last days, when it is redeemed. …
[I]t is my will, that in time, ye should take unto you wives of the Lamanites and Nephites, that their posterity may become white, delightsome, and Just, for even now their females are more virtuous than the gentiles.
Gird up your loins and be prepared for the mighty work of the Lord to prepare the world for my second coming to meet the tribes of Israel according to the predictions of all the holy prophets since the beginning; …
Be patient, therefore, possessing your souls in peace and love, and keep the faith that is now delivered unto you for the gathering of scattered Israel, and lo, I am with you, though ye cannot see me, till I come: even so. Amen.
A note written by W. W. Phelps in the 1861 document implies that marriage with the Indians coincided with Joseph Smith's planned intent to institute polygamy.
About three years after this was given, I asked brother Joseph, privately, how "we," that were mentioned in the revelation could take wives of the "natives" as we were all married men? He replied instantly "In the same manner that Abraham took Hagar and Keturah; and Jacob took Rachel, Bilhah and Zilpah; by revelation—the saints of the Lord are always directed by revelation."
It is important to note that Phelps wrote his note 30 years after the revelation was said to have been given, after polygamy had been openly practiced for a number of years.
Church leaders did not approve of interracial marriage.
Priesthood ban |
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Native Americans |
December 25, 1869: I attended the School of the Prophets. Many questions were asked. President Young answered them. Lorenzo Young asked if the spirits of Negroes were neutral in heaven. He said someone said Joseph Smith said they were. President Young said no they were not. There were no neutral spirits in heaven at the time of the rebellion. All took sides. He said if anyone said that he heard the Prophet Joseph say that the spirits of the Blacks were neutral in heaven, he would not believe them, for he heard Joseph say to the contrary. All spirits are pure that come from the presence of God. The posterity of Cain are black because he commit[ted] murder. He killed Abel and God set a mark upon his posterity. But the spirits are pure that enter their tabernacles and there will be a chance for the redemption of all the children of Adam except the sons of perdition.
—Wilford Woodruff's Journal, entry dated Dec. 25, 1869.
"Race and the Priesthood," Gospel Topics on LDS.org:
Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects actions in a premortal life; that mixed-race marriages are a sin; or that blacks or people of any other race or ethnicity are inferior in any way to anyone else. Church leaders today unequivocally condemn all racism, past and present, in any form.
Since that day in 1978, the Church has looked to the future, as membership among Africans, African Americans and others of African descent has continued to grow rapidly. While Church records for individual members do not indicate an individual’s race or ethnicity, the number of Church members of African descent is now in the hundreds of thousands.
The Church proclaims that redemption through Jesus Christ is available to the entire human family on the conditions God has prescribed. It affirms that God is "no respecter of persons"24 and emphatically declares that anyone who is righteous—regardless of race—is favored of Him. The teachings of the Church in relation to God’s children are epitomized by a verse in the second book of Nephi: "[The Lord] denieth none that cometh unto him, black and white, bond and free, male and female; . . . all are alike unto God, both Jew and Gentile.[3]—(Click here to continue)
We know of no scripture, ancient or modern, that declares that at the time of the rebellion in heaven that one-third of the hosts of heaven remained neutral. ... That one-third of the hosts of heaven remained neutral and therefore were cursed by having a black skin, could hardly be true, for the negro race has not constituted one-third of the inhabitants of the earth. —(Click here to continue) [4]
This idea was repudiated well before the priesthood ban was rescinded. President Brigham Young rejected it in an account recorded by Wilford Woodruff in 1869:
Lorenzo Young asked if the Spirits of Negroes were Nutral in Heaven. He said someone said Joseph Smith said they were. President Young said No they were not. There was No Nutral spirits in Heaven at the time of the Rebelion. All took sides. He said if any one said that He Herd the Prophet Joseph Say that the spirits of the Blacks were Nutral in Heaven He would not Believe them for He herd Joseph Say to the Contrary. All spirits are pure that Come from the presence of God. The posterity of Cane are Black Because He Commit Murder. He killed Abel & God set a Mark upon his posterity But the spirits are pure that Enter their tabernacles & there will be a Chance for the redemption of all the Children of Adam Except the Sons of perdition. [5]
there is no revelation, ancient or modern, neither is there any authoritative statement by any of the authorities of the Church … [in support of the idea] that the negroes are those who were neutral in heaven at the time of the great conflict or war, which resulted in the casting out of Lucifer and those who were led by him. [6]
Brigham Young, when asked this question, repudiated the idea. Wilford Woodruff recorded the following in his journal:
December 25, 1869: I attended the School of the Prophets. Many questions were asked. President Young answered them. Lorenzo Young asked if the spirits of Negroes were neutral in heaven. He said someone said Joseph Smith said they were. President Young said no they were not. There were no neutral spirits in heaven at the time of the rebellion. All took sides. He said if anyone said that he heard the Prophet Joseph say that the spirits of the Blacks were neutral in heaven, he would not believe them, for he heard Joseph say to the contrary. All spirits are pure that come from the presence of God. The posterity of Cain are black because he commit[ted] murder. He killed Abel and God set a mark upon his posterity. But the spirits are pure that enter their tabernacles and there will be a chance for the redemption of all the children of Adam except the sons of perdition. [7]
The idea that anyone who came to earth was "neutral" in the premortal existence is not a doctrine of the Church. Early Church leaders had a variety of opinions regarding the status of blacks in the pre-existence, and some of these were expressed in an attempt to explain the priesthood ban. The scriptures, however, do not explicitly state that the status or family into which we were born on earth had anything to do with our "degree of valiance" in our pre-mortal life.
Other religions would not have had reason for such a teaching because they do not believe in the pre-existence or the "war in heaven."
The scriptures themselves do not state that anyone was neutral in the pre-existence.
Critical sources |
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Despite the explicit denial of this concept by Brigham Young, the idea that people born with black skin as a result of their behavior in the pre-existence was used by several 20th century Church leaders in order to try and provide an explanation for the priesthood ban.
The First Presidency stated in 1949:
The position of the Church regarding the Negro may be understood when another doctrine of the Church is kept in mind, namely, that the conduct of spirits in the premortal existence has some determining effect upon the conditions and circumstances under which these spirits take on mortality. [8]
In the 1954 book Doctrines of Salvation (compiled by Bruce R. McConkie), Joseph Fielding Smith stated that "there were no neutrals in the war in heaven," but suggested that the rewards received in this life reflected actions taken in the pre-existence:
NO NEUTRALS IN HEAVEN. There were no neutrals in the war in heaven. All took sides either with Christ or with Satan. Every man had his agency there, and men receive rewards here based upon their actions there, just as they will receive rewards hereafter for deeds done in the body. The Negro, evidently, is receiving the reward he merits. [9]
The most well known of these was the statement made by Bruce R. McConkie in his book Mormon Doctrine. McConkie offered the following opinion:
Those who were less valiant in the pre-existence and who thereby had certain spiritual restrictions imposed upon them during mortality are known to us as the negroes. Such spirits are sent to earth through the lineage of Cain, the mark put upon him for his rebellion against God and his murder of Abel being a black skin...but this inequality is not of man’s origin. It is the Lord’s doing, based on His eternal laws of justice, and grows out of the lack of spiritual valiance of those concerned in their first estate. [10]
These statements by 20th century leaders did not represent thinking that was unique to the Church, but instead reflected ideas which were much more prevalent in society during the 1950's and 1960's.
Elder McConkie retracted his previous statements regarding the priesthood ban when it was lifted in 1978:
Forget everything I have said, or what...Brigham Young...or whomsoever has said...that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come into the world. [11]
Some members and leaders explained the ban as congruent with the justice of God by suggesting that those who were denied the priesthood had done something in the pre-mortal life to deny themselves the priesthood. President Kimball was reported as repudiating this idea following the 1978 revelation:
President Kimball "flatly [stated] that Mormonism no longer holds to...a theory" that Blacks had been denied the priesthood "because they somehow failed God during their pre-existence." [12]
Elder M. Russell Ballard, talking of today's youth, said in 2005:
Remind them that they are here at this particular time in the history of the world, with the fulness of the gospel at their fingertips, because they made valiant choices in the premortal existence. [13]
Gospel Topics on LDS.org:
Even after 1852, at least two black Mormons continued to hold the priesthood. When one of these men, Elijah Abel, petitioned to receive his temple endowment in 1879, his request was denied. Jane Manning James, a faithful black member who crossed the plains and lived in Salt Lake City until her death in 1908, similarly asked to enter the temple; she was allowed to perform baptisms for the dead for her ancestors but was not allowed to participate in other ordinances. The curse of Cain was often put forward as justification for the priesthood and temple restrictions. Around the turn of the century, another explanation gained currency: blacks were said to have been less than fully valiant in the premortal battle against Lucifer and, as a consequence, were restricted from priesthood and temple blessings.[14] —(Click here to continue)
Critical sources |
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The "curse of Cain" resulted in Cain being cut off from the presence of the Lord. The Genesis and Moses accounts both attest to this. The Book of Mormon teaches this principle in general when it speaks about those who keep the commandments will prosper in the land, while those who don't will be cut off from the presence off the Lord. This type of curse was applied to the Lamanites when they rejected the teachings of the prophets.
The exact nature of the "mark" of Cain, on the other hand, is unknown. The scriptures don't say specifically what it was, except that it was for Cain's protection, so that those finding him wouldn't slay him. Many people, both in an out of the Church, have assumed that the mark and the curse are the same thing.
The basis used is Genesis 9꞉18-27:
And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japhethand Ham is the father of Canaan. These are the three sons of Noahand of them was the whole earth overspread. And Noah began to be an husbandman, and he planted a vineyard And he drank of the wine, and was drunken; and he was uncovered within his tent. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. And Noah awoke from his wine, and knew what his younger son had done unto him. And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. And he said, Blessed be the Lord God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant. Genesis 9꞉18-27 (emphasis added)
Although these verses clearly state that Canaan is cursed, it is not clear that the curse would be extended to his descendants. The use of Genesis 9 to associate a biblical curse with the descendants of Ham actually began in the third and fourth centuries A.D. [15] This "curse" became associated with the Canaanites. Origen, an early Christian scholar and theologian, makes reference to Ham's "discolored posterity" and the "ignobility of the race he fathered." [16] Likewise, Augustine and Ambrose of Milan speculated that the descendants of Ham carried a curse that was associated with a darkness of skin. This concept was shared among Jews, Muslims and Christians. The first "racial justification" for slavery appeared in the fifteenth century in Spain and Portugal. In the American colonies, the "curse of Ham" was being used in the late 1600's to justify the practice of slavery. [17] As author Stephen R. Haynes puts it, "Noah's curse had become a stock weapon in the arsenal of slavery's apologists, and references to Genesis 9 appeared prominently in their publications." [18]
The idea that the "mark of Cain" and the "curse of Ham" was a black skin is something that was used by many Protestants as a way to morally and biblically justify slavery. This idea did not originate with Latter-day Saints, although the existence of the priesthood ban prior to 1978 tends to cause some people to assume that it was a Latter-day Saint concept.
Dr. Benjamin M. Palmer, pastor of the First Presbyterian Church in New Orleans from 1956 until 1902, was a "moving force" in the Southern Presbyterian church during that period. Palmer believed that the South's cause during the Civil War was supported by God. Palmer believed the Hebrew history supported the concept that God had intended for some people to be formed "apart from others" and placed in separate territories in order to "prevent admixture of races." [19] Palmer claimed that, "[t]he descendants of Ham, on the contrary, in whom the sensual and corporeal appetites predominate, are driven like an infected race beyond the deserts of Sahara, where under a glowing sky nature harmonized with their brutal and savage disposition." [20] Palmer declared:
Upon Ham was pronounced the doom of perpetual servitude—proclaimed with double emphasis, as it is twice repeated that he shall be the servant of Japheth and the servant of Shem. Accordingly, history records not a single example of any member of this group lifting itself, by any process of self-development, above the savage condition. From first to last their mental and moral characteristics, together with the guidance of Providence, have marked them for servitude; while their comparative advance in civilization and their participation in the blessings of salvation, have ever been suspended upon this decreed connexion [sic] with Japhet [sic] and with Shem. [21]
Unfortunately, among some, the Protestant concept that God has separated people by race has persisted even into modern times.
God has separated people for His own purpose. He has erected barriers between the nations, not only land and sea barriers, but also ethnic, cultural, and language barriers. God has made people different one from another and intends those differences to remain. (Letter to James Landrith from Bob Jones University, 1998) [22]
Prior to 1978, the doctrinal folklore that blacks are the descendants of Cain and Ham and that they carry the "mark of Cain" was a belief among some members of the Church, and is occasionally heard even today. The dubious "folk doctrine" in question is no longer even relevant, since it was used to incorrectly explain and justify a Church policy that was reversed over thirty years ago. Prior to the 1978 revelation, however, the Saints used the "mark of Cain" to explain the policy of denying priesthood ordination to those of African descent—a policy for which no revelatory prophetic explanation was ever actually given.
Early members of the Church were, for the most part, converts from Protestant sects. It is understandable that they naturally brought this culturally-conditioned belief in the "curse of Ham" with them into Mormonism. Many modern members of the Church, for instance, are unaware that Joseph Smith ordained at least one African-American man to the priesthood: Elijah Abel.
At some point during Brigham Young's administration, the priesthood ban was initiated. No revelation, if there ever was one, was published, although many throughout the history of the Church have assumed that the reason for the ban must be that blacks were the cursed seed of Cain, and therefore not allowed the priesthood (usually stemming from a misreading of Abraham 1). The correct answer as to why the ban was put into place is: we don't know. For further information on the priesthood ban, see Blacks and the priesthood.
Bruce R. McConkie in 1978, after the revelation granting blacks the priesthood:
It is time disbelieving people repented and got in line and believed in a living, modern prophet. Forget everything that I have said, or what President Brigham Young…or whomsoever has said in days past that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come into the world. We get our truth and our light line upon line and precept upon precept. We have now had added a new flood of intelligence and light on this particular subject, and it erases all the darkness and all the views and all the thoughts of the past. They don’t matter any more. It doesn’t make a particle of difference what anybody ever said about the Negro matter before the first day of June of this year. It is a new day and a new arrangement, and the Lord has now given the revelation that sheds light out into the world on this subject. [23]
Prior to this statement by Elder Bruce R. McConkie in 1978, the doctrinal folklore that blacks are the descendants of Cain and Ham and that they carry the "mark of Cain" was a belief among some members of the Church, and is occasionally heard even today. The dubious "folk doctrine" in question is no longer even relevant, since it was used to incorrectly explain and justify a Church policy that was reversed over thirty years ago. Prior to the 1978 revelation, however, the Saints used the "mark of Cain" to explain the policy of denying priesthood ordination to those of African descent—a policy for which no revelation or prophetic explanation was ever actually given.
The speculation was that in the premortal existence, certain spirits were set aside to come to Earth through a lineage that was cursed and marked, first by Cain’s murder of his brother and covenant with Satan (Genesis 4꞉11-15; Moses 5꞉23-25, 5꞉36-40), and then again later by Ham’s offense against his father Noah. The reasons why this lineage was set apart weren’t clear, but it was speculated they were somehow less valiant than their premortal brethren during the war in heaven. In this life, then, the holy priesthood was to be withheld from all who had had any trace of that lineage.
As neat and coherent as that scenario might seem, the scriptures typically cited in its support cannot logically be interpreted this way unless one starts with the priesthood ban itself and then works backward, looking for scriptures to support a predetermined belief.
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In an address to Native American students at BYU in January 1965, then-Elder Spencer W. Kimball explained that there is no condemnation of interracial marriage:
Now, the brethren feel that it is not the wisest thing to cross racial lines in dating and marrying. There is no condemnation. We have had some of our fine young people who have crossed the [racial] lines. We hope they will be very happy, but experience of the brethren through a hundred years has proved to us that marriage is a very difficult thing under any circumstances and the difficulty increases in interrace marriages.[24]
Two years prior to the lifting of the priesthood ban, Spencer W. Kimball told a group of BYU students and faculty:
we recommend that people marry those who are of the same racial background generally, and of somewhat the same economic and social and educational background. Some of these are not an absolute necessity, but preferred; and above all, the same religious background, without question. In spite of the most favorable matings, the evil one still takes a monumental toll and is the cause for many broken homes and frustrated lives.[25]
Here inter-racial marriage is not recommended, but not as an absolute standard—it is grouped with other differences (such as socio-economic) which might make marriage harder, but not as absolutely necessary to success as sharing the same beliefs.
The Supreme Court declared anti-miscegenation laws in the 16 remaining states that still had them unconstitutional in 1967.
After the priesthood ban was lifted, church spokesman Don LeFevre stated:
So there is no ban on interracial marriage. If a black partner contemplating marriage is worthy of going to the Temple, nobody's going to stop him... if he's ready to go to the Temple, obviously he may go with the blessings of the church."[26]
On the Church website, Dr. Robert Millet writes:
[T]he Church Handbook of Instructions... is the guide for all Church leaders on doctrine and practice. There is, in fact, no mention whatsoever in this handbook concerning interracial marriages. In addition, having served as a Church leader for almost years, I can also certify that I have never received official verbal instructions condemning marriages between black and white members.[27]
It is important to note that their have been leaders that have voiced their opinion against interracial marriage.
Among leaders that have been opposed to it in any form are Brigham Young, Mark E. Peterson, George Q. Cannon,[28]J. Reuben Clark,[29] Bruce R. McConkie,[30] and Delbert Stapley.[31] Prior to 1978, leaders' statements about interracial marriage were generally harsh and reflected a desire for outright prohibition of it spiritually and legally.
Church leaders have generally followed the pattern of soft discouragement like that exhibited in Spencer W. Kimball's 1965 comment following the lifting of the priesthood and temple restrictions in 1978.
Elder Mark E. Petersen delivered a speech entitled "Race Problems - As They Affect the Church" back on August 27, 1954. It was delivered at BYU at the Convention of Teachers of Religion On the College Level. In it, Elder Petersen aims to give the Church's position on the issue of racial segregation and integration as well as intermarriage, the reasons for the priesthood and temple restrictions.
One can read a full reproduction of the talk elsewhere on the FAIR Wiki:
Elder Petersen makes several statements related to these issues that are considered entirely false today by the Church. For example, the rationale that blacks were restricted from priesthood and temple blessings because of the Curse of Cain or premortal neutrality/less valiance. Or the claim that interracial marriages are biologically wrong or spiritually sinful. Thus, the problems with Elder Petersen's talk are not limited to his unique statement about blacks being servants to sealed whites in the next life. Indeed, Elder Petersen, as far as this author is aware, is the only general authority to make a statement to that effect. The reader is encouraged to follow the linked articles to learn more about the Curse of Cain and other disavowed ideas that pop up in Elder Petersen's talk.
Elder Mark E. Petersen said, " If that Negro is faithful all his days, he can and will enter the celestial kingdom. He will go there as a servant, but he will get a celestial resurrection. He will get a place in the celestial glory."
First, it should be remembered that not everything said by a leader of the Church is considered doctrine. Just because an apostle says something, does not make it binding doctrine, especially if he was speaking at a Convention of Teachers of Religion, as Elder Petersen did. For more information, please read:
"Approaching Mormon Doctrine", Newsroom, The Church of Jesus Christ of Latter-day Saints.
We believe God will yet reveal many great and important things pertaining to the kingdom of God. For more information, please read:
It may be assumed by some, based upon Elder Petersen's statement, that white people would not go to the Celestial Kingdom as servants. However, we must examine D&C 132꞉16 which Elder Petersen is basing his comments on:
Therefore, when they are out of the world they neither marry nor are given in marriage; but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory.
As you can see, the Doctrine and Covenants makes no mention that the servants are limited to any race. Blacks and whites will serve alongside each other.
Here are some quotes from Mormon leaders that say blacks will be able to receive ALL blessings, including that of the highest degree of the Celestial Kingdom.
In regards to black people, Joseph Smith taught,
"They have souls, and are subjects of salvation."
—Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 269. ISBN 087579243X
Brigham Young, who clearly believed in the "Curse of Cain," said
"when all the rest of the children have received their blessings in the Holy Priesthood, then that curse will be removed from the seed of Cain, and they will then come up and possess the Priesthood, and receive all the blessings which we are now entitled to."
—quoted by the First Presidency, August 17, 1949.
Wilford Woodruff said,
"The day will come when all that race will be redeemed and possess all the blessings which we now have"
—quoted by the First Presidency on August 17, 1949.
George Albert Smith reiterated what was said by both Brigham Young and Wilford Woodruff in a statement by the First Presidency on August 17, 1949
David McKay taught,
"Sometime in God's eternal plan, the Negro will be given the right to hold the Priesthood. In the meantime, those of that race who receive the testimony of the Restored Gospel may have their family ties protected and other blessings made secure, for in the justice of the Lord they will possess all the blessings to which they are entitled in the eternal plan of Salvation and Exaltation."
—(Mormonism and the Negro, 23).
In reference to black people, Apostle Joseph Fielding Smith taught,
"Every soul coming into this world came here with the promise that through obedience he would receive the blessings of salvation. No person was foreordained or appointed to sin or to perform a mission of evil. No person is ever predestined to salvation or damnation. Every person has free agency."
—Joseph Fielding Smith, Doctrines of Salvation 1:61.
In 1972, Harold B. Lee said,
"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."
—Kimball, Lengthen Your Stride, working draft chapter 20, page 22; citing Goates, Harold B. Lee, 506, quoting UPI interview published November 16, 1972.
Television personality Bill Maher said, "...[I]n the [19]50s, the Mormons preached that the only way a black man could get into heaven was as a slave." [32]
While it is unknown to what sources Bill Maher looks for his information about the Church, it is possible that they were influenced by a talk presented by Elder Mark E. Petersen at BYU in the early 1950s. Elder Petersen's comments were made during a very different time from the one in which we now live. At the time, much of American society believed that blacks were socially and culturally inferior, and that the nascent American civil rights movement was a bad idea. The 1978 revelation on the priesthood was almost 25 years in the future.
It is unknown exactly what Maher was using as the source of such a comment, as it has never been a doctrine of the Church of Jesus Christ that blacks would enter heaven only as slaves. It is possible, however, that Maher misread and was referring to an address given by Elder Mark E. Petersen at Brigham Young University on 27 August 1954 entitled "Race Problems—As They Affect the Church." Elder Petersen said in this address:
Think of the Negro, cursed as to the priesthood. ... This Negro, who, in the pre-existence lived the type of life which justified the lord in sending him to earth in the lineage of Cain with a black skin. ... In spite of all he did in the pre-existent life, the Lord is willing, if the Negro accepts the gospel with real, sincere faith, and is really converted, to give him the blessings of baptism and the gift of the Holy Ghost. If that Negro is faithful all his days, he can and will enter the celestial kingdom. He will go there as a servant, but he will get a celestial resurrection. He will get a place in the celestial glory. He will not go then even with the honorable men of the earth to the Terrestrial glory, nor with the ones spoken of as being without law.[33]
At the time of Elder Petersen's remarks, black members of the Church did not and could not hold the priesthood in this life. The reasons behind this are complex, and still debated.
Main article: | Pre-1978 Priesthood ban |
However, despite the restriction on priesthood, Elder Petersen asserted that black members of the Church who were faithful to their covenants would be exalted in the celestial kingdom, the highest degree of glory in LDS theology (see D&C 76꞉50-70). Those who attain to this glory are "the church of the Firstborn," brought forth in the "resurrection of the just," who have "overcome all things." They are "just men made perfect through Jesus the mediator of the new covenant."
It is not clear what he meant by saying a faithful black would have to go "as a servant." Glory within the celestial kingdom is not differentiated, since the "glory of the celestial is one, even as the glory of the sun is one" (D&C 76꞉96). Only the telestial kingdom has differentiated levels of glory between members in LDS theology, "for as one star differs from another star in glory, even so differs one from another in glory in the telestial world..." (D&C 76꞉98).
However, many LDS members and leaders have understood D&C 131꞉1-4 as teaching that there are three "subkingdoms" within the celestial kingdom. As Elder John A. Widtsoe explained this view:
To enter the highest of these degrees in the celestial kingdom is to be exalted in the kingdom of God. Such exaltation comes to those who receive the higher ordinances of the Church, such as the temple endowment, and afterwards are sealed in marriage for time and eternity, whether on earth or in the hereafter.[34]
Under this view, access to the celestial kingdom requires baptism (which black members could receive), while access to the two higher "subdegrees" requires temple ordinances, for which black members were not eligible to receive, in this life, under the pre-1978 policy.
As Elder Joseph Fielding Smith wrote, without reference to black members or the priesthood ban:
...they who are clean in their lives; who are virtuous; who are honorable; but who will not receive this covenant of eternal marriage in the house of God, shall come forth-and they may even enter into the celestial kingdom, but when they enter there they enter as servants-to wait upon those "who are worthy of a far more, and an exceeding, and an eternal weight of glory." (italics added)[35]
The difference, of course, is that it was not that black members would not receive the "covenant of eternal marriage in the house of God," but that they could not because of the priesthood ban. The same is true of any person, of any race, who will not receive the covenant of eternal marriage, for whatever reason. Black members have always had the opportunity to eventually receive that blessing, even if after this life—though at the time of Elder Petersen's talk, the timing of that opportunity was unknown.
Thus, given the policy in place at the time of Elder Petersen's remarks, black members would be eligible for exaltation, though they like others who had not received all the ordinances would assist and help others as "servants." This is not slavery, but a partnership between exalted beings. A modification would have required a lifting of the priesthood ban. Elder Petersen appears to be pointing out that black members are candidates for exaltation, even if the priesthood ban was never lifted in this life. (The lifting of the ban was a subject of intense debate at the time.) This eventual exaltation would presumably mean that the priesthood would have been received in the spirit world after this mortal existence. It is clear from other comments in Elder Petersen's talk that he expected this eventuality.
Elder Petersen acknowledged that leaders and members did not have full information on the removal of the priesthood ban, and that those who spoke of the timing of the removal were expressing their own ideas. In 1978, as a result of the revelation on the priesthood, further knowledge was available and the change was welcomed by virtually all members of the Church.
Elder Petersen's comments were, to some degree, a reflection of the cultural beliefs of his time and generation in the U.S., and were based on his interpretation of the limited light and knowledge he had available. Many of the expressions he used in his speech are objectionable to a twenty-first century audience that has better learned the lessons of racial equality and tolerance.
It is clear from the context of this talk that Elder Petersen did not believe that any group or race would be slaves in heaven. That notion goes against all teachings concerning the nature of the Celestial kingdom. It is a notion that is completely reprehensible to any responsible member of the Church of Jesus Christ of Latter-day Saints. Anyone who believes that there will be slavery in heaven is absolutely mistaken.
Latter-day Saints need feel no responsibility to defend what may, by today's standards, seem to be racist statements attributed to fallible Church leaders in the past. No mortal man is above error, and there has been only one perfect person in all of human history. Each of us, to one degree or another, reflects the culture in which we are raised. As President Gordon B. Hinckley reminded Church members:
Now I am told that racial slurs and denigrating remarks are sometimes heard among us. I remind you that no man who makes disparaging remarks concerning those of another race can consider himself a true disciple of Christ. Nor can he consider himself to be in harmony with the teachings of the Church of Christ...
Throughout my service as a member of the First Presidency, I have recognized and spoken a number of times on the diversity we see in our society. It is all about us, and we must make an effort to accommodate that diversity.
Let us all recognize that each of us is a son or daughter of our Father in Heaven, who loves all of His children.
Brethren, there is no basis for racial hatred among the priesthood of this Church. If any within the sound of my voice is inclined to indulge in this, then let him go before the Lord and ask for forgiveness and be no more involved in such.[36]
No person will be judged by the fallible ideas or policies of men; "the keeper of the gate is the Holy One of Israel, and he employeth no servant there" (2 Nephi 9꞉41).
See also: | Official Church doctrine and statements by Church leaders |
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Notes
It has been claimed that the Book of Abraham and the Book of Mormon link a person's skin color to their behavior in the pre-existence. Those who claim that the Book of Mormon is racist often cite Book of Mormon passages like 2 Nephi 5꞉21-25 and Alma 3꞉6-10 while ignoring the more representative 2 Nephi 26꞉33.
Some contend that even though the doctrinal impact of pre-1978 statements have been greatly diminished, the LDS scriptures still retain the passages which were used for proof-texts for the ban and hence cannot be easily dismissed. A parallel can be drawn between Protestant denominations that have historically reversed their scriptural interpretations supporting slavery and a modified LDS understanding of their own scriptures that relate to the priesthood ban. Through more careful scripture reading and attention to scientific studies, many Protestants have come to differ with previous interpretations of Bible passages. A similar rethinking of passages unique to the LDS scriptures, such as Abraham 1꞉26-27, can be made if one starts by discarding erroneous preconceptions. Sociologist Armand Mauss critiqued former interpretations in a recent address:
[W]e see that the Book of Abraham says nothing about lineages set aside in the pre-existence, but only about distinguished individuals. The Book of Abraham is the only place, furthermore, that any scriptures speak of the priesthood being withheld from any lineage, but even then it is only the specific lineage of the pharaohs of Egypt, and there is no explanation as to why that lineage could not have the priesthood, or whether the proscription was temporary or permanent, or which other lineages, if any, especially in the modern world, would be covered by that proscription. At the same time, the passages in Genesis and Moses, for their part, do not refer to any priesthood proscription, and no color change occurs in either Cain or Ham, or even in Ham's son Canaan, who, for some unexplained reason, was the one actually cursed! There is no description of the mark on Cain, except that the mark was supposed to protect him from vengeance. It's true that in the seventh chapter of Moses, we learn that descendants of Cain became black, but not until the time of Enoch, six generations after Cain, and even then only in a vision of Enoch about an unspecified future time. There is no explanation for this blackness; it is not even clear that we are to take it literally.[1]
Richard L. Bushman, LDS author of a biography of Joseph Smith, writes:
...[T]he fact that [the Lamanites] are Israel, the chosen of God, adds a level of complexity to the Book of Mormon that simple racism does not explain. Incongruously, the book champions the Indians' place in world history, assigning them to a more glorious future than modern American whites.... Lamanite degradation is not ingrained in their natures, ineluctably bonded to their dark skins. Their wickedness is wholly cultural and frequently reversed. During one period, "they began to be a very industrious people; yea, and they were friendly with the Nephites; therefore, they did open a correspondence with them, and the curse of God did no more follow them." (Alma 23꞉18) In the end, the Lamanites triumph. The white Nephites perish, and the dark Lamanites remain.[2]
One faithful black member, Marcus Martins—also chair of the department of religious education at BYU-Hawaii—has said:
The [priesthood] ban itself was not racist, but, unfortunately, it gave cover to people who were.[3]
A more detailed treatment of all the relevant scriptures from the Latter-day Saint canon can be found at this link.
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From 1849 to June 1978, The Church of Jesus Christ of Latter-day Saints restricted African men from receiving its priesthood and restricted both African men and women from receiving sacred temple ordinances the Church considers necessary for exaltation.
During this time, members and leaders of the Church theorized that African men and women were descendants of Cain, Ham, and Canaan—lineages that were thought to be cursed. Members and leaders used these theories to justify the priesthood and temple restrictions.
Also during this time, patriarchs proclaimed African members of the Church as a part of these lineages during patriarchal blessings—ostensibly because the patriarchs were influenced to by leaders of the Church who, in official capacities, were proclaiming that blacks belonged to these lineages.[4] How can one reconcile this?
FAIR has another article that they have written that gives several different possibilities for why this occurred. Members are encouraged to read it and come to their own conclusions about why this happened while remembering that the Church has no official position on this issue.
In December 2013, the Church published an essay on its website giving an explanation of what is known about the restrictions and what is not known about them.
Near the end of the essay, the Church disavows (a quite specific word) a couple of theories advanced in the past about the restrictions:
Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects unrighteous actions in a premortal life; that mixed-race marriages are a sin; or that blacks or people of any other race or ethnicity are inferior in any way to anyone else. Church leaders today unequivocally condemn all racism, past and present, in any form.[5]
It will be important for those investigating this issue to note that the Church has not said that there was no one in the past that was part of the lineage of Cain, Ham, and/or Canaan. They specifically say that black skin is not a sign of being a part of those lineages. They also say that they do not affirm the idea that black skin is a sign of divine disfavor or curse nor that it reflects unrighteous actions in a premortal life.
The most likely explanation for the practice is that patriarchs were following the inertia of Church leaders who claimed that blacks were part of those lineages.
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Notes
The Changing World of Mormonism Oliver Cowdery believed that Joseph had an improper relationship with Fanny Alger.Author's sources:
- Letter written by Oliver Cowdery and recorded by his brother Warren Cowdery;
- This source is vague and not much help to the reader. The actual source is: Oliver Cowdery to Warren A. Cowdery, "Dear Br. Warren," Far West, Missouri (21 Jan 1838); reproduced in "Letters of Oliver Cowdery." In New Mormon Studies CD-ROM (Salt Lake City, Utah: Signature Books, 1998).
Lorenzo Snow said that anyone who had a plural marriage prior to the date of the revelation (July 12, 1843) was living in adultery.Author's sources: Temple Lot Case, p.320
One critic of the Church attributes the following quote to Lorenzo Snow during the Temple Lot Case:
A man that violated this law in the Doctrine and Covenants, 1835 edition, until the acceptance of that revelation by the church, violated the law of the church if he practiced plural marriage. Yes sir, he would have been cut off from the church, I think I should have been if I had. Before the giving of that revelation in 1843 if a man married more wives than one who were living at the same time, he would have been cut off from the church. It would have been adultery under the laws of the church and under the laws of the state, too. – Temple Lot Case, p.320-322 [Bold and italics by the author.]
The critic concludes:
According to Lorenzo Snow, Joseph had zero business marrying his plural wives before 1843 and he should have been cut off from the Church as it was adultery under the laws of the Church and under the laws of the State. Joseph’s marriage to Fanny Alger in 1833 was illegal under both the laws of the land and under any theory of divine authority; it was adultery.” [1]
Brian Hales responds to this assertion:
One example of the weaknesses that are repeated over and over in his essay is illustrated when Runnells allegedly quotes Lorenzo Snow’s 1892 Temple Lot deposition. According to Runnells, Snow gave this testimony:
A man that violated this law in the Doctrine and Covenants, 1835 edition, until the acceptance of that revelation by the church, violated the law of the church if he practiced plural marriage. Yes sir, he would have been cut off from the church, I think I should have been if I had. Before the giving of that revelation in 1843 if a man married more wives than one who were living at the same time, he would have been cut off from the church. It would have been adultery under the laws of the church and under the laws of the state, too. – Temple Lot Case, p.320–322 [Bold and italics by Runnells.]
Then Runnells concludes:
According to Lorenzo Snow, Joseph had zero business marrying his plural wives before 1843 and he should have been cut off from the Church as it was adultery under the laws of the Church and under the laws of the State. Joseph’s marriage to Fanny Alger in 1833 was illegal under both the laws of the land and under any theory of divine authority; it was adultery.”
It is obvious Runnells never viewed the actual 1892 Temple Lot deposition transcripts. Curiously, the last sentence in the paragraph above, the one that he emphasized with bold and italics, is incorrectly cited. Importantly, the words “and under the laws of the state too” are fabrication.[2] They are not in the original transcript; that is, Lorenzo Snow did not say them so far as any record is concerned. Notwithstanding, Runnells confidently asserts: “According to Lorenzo Snow, Joseph had zero business marrying his plural wives before 1843.” If Runnells had actually consulted the depositions, which are available at the Church History Library, he would have learned that later in that same deposition, RLDS attorney Kelley questioned Snow who directly disagreed with Runnells’ conclusion:
Q. Could he [Joseph Smith] receive a revelation and act upon it, that was contrary in its teachings and provisions to the laws of the church to govern the church, without a violation of those laws?
A. Yes sir, I see that distinctly and understand it and I want you to understand it too. [3]
This sort of problematic research and writing is common throughout the remainder of Runnells’ treatment of Joseph Smith’s plural marriages raising important questions regarding the accuracy and credibility of his conclusions.
Rather than provide a point-by-point rebuttal to Runnells’ claims, it might be most beneficial to refer him and other readers to JosephSmithsPolygamy.org where he can find the latest research dealing with all controversial topics regarding Joseph Smith’s Polygamy including supposed polyandry, young wives, Fanny Alger, sexuality, polygamy denials, Joseph’s interactions with Emma Smith, and other historical and theological considerations. [4]
The original 1650-page Temple Lot Case transcripts were not available anywhere online until recently. They are now available online at the Church History Library at the following link: MS 1160: United States testimony 1892, Church History Library, The Church of Jesus Christ of Latter-day Saints.
All that was previously available online, which was commonly cited, were abstract summary transcripts (507 pages) which have been heavily edited by the Reorganized Church of Jesus Christ of Latter-day Saints (now the Community of Christ). The edited transcripts that were available online were published by the RLDS Church and contain information that is not present in the original transcript. (see The Reorganized Church of Jesus Christ of Latter Day Saints, Complainant, Vs. the Church of Christ at Independence, Missouri [5])
Here is the quote used by one critic of the Church, which is taken from the 507-page Abstract of Evidence Temple Lot Case:
[Question] A man that violated this law in the Doctrine and Covenants, 1835 edition, until the acceptance of that revelation by the church, violated the law of the church if he practiced plural marriage.
[Answer by Lorenzo Snow] Yes sir, he would have been cut off from the church, I think I should have been if I had. Before the giving of that revelation in 1843 if a man married more wives than one who were living at the same time, he would have been cut off from the church. It would have been adultery under the laws of the church and under the laws of the state, too. [6]
Here is the source of the heavily edited quote as it exists in the original 1650-page Temple Lot case transcript:
Page 128
321 Q. Could he [Joseph Smith] receive a revelation and act upon it, that was contrary in its teachings and provisions to the laws of the church to govern the church, without a violation of those laws?
A. Yes sir, I see that distinctly and understand it and I want you to understand it too.
323 Q. Could Joseph Smith receive a revelation and act upon it that was contrary in its teachings and provisions to the laws of the church as accepted by the church at that time, without being at the same time in violation of the laws of the church?
A. Why he might do so. Joseph Smith did, but I don’t consider he was a violator of any of the laws of the church, for he was the law of the church. I never knew of the church rejecting a revelation he gave to them. [7]
A more complete explanation, with full page scans, may be viewed on Brian Hales' website Joseph Smith's Polygamy.
There is at least one Temple Lot court summary transcript available online which contain the disputed phrase "and under the laws of the state too". This transcript can be viewed here: Abstract of Evidence Temple Lot Case U.S.C.C.. This is a 507 page abstract, but it is not the original transcript. The original transcript is 1650 pages long and was not available online until recently.
Brian Hales clarifies:
The Temple Lot legal case transcript covers more than 1,650 pages and is NOT available online....
The originals are housed at the Eighth District Court in Kansas City, Missouri, with a carbon copy at the Community of Christ Archives. The Church History Library offers both microfilm and digital photographs of the microfilm (unrestricted). A 507-page version has been published and distributed by several booksellers including Herald House and Price Publishing Company; however, heavy editing makes this version of little or no use to polygamy researchers. Apparently parts of the original transcript have been digitally transcribed by Richard D. Ouellette.
The statement quoted by [Jeremy] Runnells is from one of the edited versions and I’m not surprised that the RLDS editor added some commentary that has been mistaken as in the original.
Here’s the transcript:
189 Q. And the man that violated this law in this book [Doctrine and Covenants 1835 edition] until the acceptance of that revelation by the church violated the law of the church if he practiced plural marriage? A. Yes Sir. He was cut off from the church. I think I should have been if I had.
190 Q. What would be the condition of the man that would marry more than one person prior to the giving of that revelation in 1843? A. What would be the condition of a man that would do that?
191 Q. Yes sir? A. Why he would be cut off from the Church.
192 Q. Would not it have been adultery under those revelations I have just read? A. Yes sir. I expect it would be.
193 Q. You are one of the apostles in the church at the present time are you not . . . [8]
A scan of this page of the transcript may be viewed on Hales' website Joseph Smith's Polygamy here: Lorenzo Snow’s Temple Lot Testimony.
Polygamy is forbidden by the Book of Mormon
It is claimed that LDS leaders were worried that the missionaries would "take the best women."Author's sources: Heber C. Kimball, Journal of Discourses 6:256.
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