Francais | English | Espanõl

Blacks and Mormonism

From Wikipedia, the free encyclopedia

Jump to: navigation, search
Image:Unbalanced scales.svg
The neutrality of this article is disputed.
Please see the discussion on the talk page.

From 1830-1833, the Latter Day Saint movement had no policy whatever regarding race. When the Saints migrated to Missouri they were forced to deal with the pro-slavery sentiments of their neighbors. Initially, Joseph Smith, Jr. supported the laws regarding slaves and slaveholders as a matter of peace and order, but eventually rejected the institution and supported its abolishment.

Following the succession crisis, leaders of the The Church of Jesus Christ of Latter-day Saints excluded blacks from priesthood ordination from 1844-1978 when President Spencer W. Kimball declared that he had received a revelation from God "extending priesthood and temple blessings to all worthy male members of the Church."<ref>Official Declaration 2</ref>

Other Mormon denominations dealt with the issue differently. The Community of Christ and the Strangites long rejected any and all forms of racism[citation needed] while the Fundamentalists continue the exclusionist policy[citation needed].

Contents

[edit] Blacks and early Mormonism (1820-1844)

[edit] The Book of Mormon (1820)

The first reference in Latter Day Saint writings describing dark skin as a curse and mark from God refers to Ancient Americans, rather than African Americans. The Book of Mormon, believed to be translated in the late 1820s, states the following about Lamanites, believed to be ancestors of some present day Native Americans:

And [God] had caused the cursing to come upon them, yea, even a sore cursing, because of their iniquity. For behold, they had hardened their hearts against him, that they had become like unto a flint; wherefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people, the Lord God did cause a skin of blackness to come upon them. And thus saith the Lord God; I will cause that they shall be loathsome unto thy people, save they shall repent of their iniquities." (2 Nephi 5:21, emphasis added)

Another group of Lamanites identified as Anti-Nephi-Lehies or Ammonites who converted to the belief in God, appeared to lose this curse. The Book of Mormon records, "they did open a correspondence with them, and the curse of God did no more follow them," (Alma 23:18) And later, the Book of Mormon claims that an additional group of Lamanites converted and that "their curse was taken from them, and their skin became white like unto the Nephites... and they were numbered among the Nephites, and were called Nephites." (3 Nephi 2:15-16).

Having separated themselves from the people of God, the Lamanites had regressed into a state of ignorance and iniquity and, by doing so, had cursed themselves and their posterity. The black skin represented their spiritual blindness and constituted the mark of the curse (see 2 Nephi 30:6).

The Book of Mormon never actually countenanced any form of curse-based discrimination. It stated that the Lord "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". (2 Nephi 26:33). In fact, prejudice against people of dark skin was condemned:

O my brethren, I fear that unless ye shall repent of your sins that their skins will 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; neither shall ye revile against them because of their filthiness..." (Jacob 3:8-9).

[edit] Joseph Smith Translation of the Bible (1830)

Main article: Joseph Smith Translation of the Bible

Black skin was also associated with a curse of hot climate in Smith's translation of the Bible, circa 1830, which describes a pre-deluge people called the "people of Canaan" (not to be confused with Canaan, the son of Ham, or the Biblical Canaanites), who were cursed because they fought against the "people of Shum."

"For behold, the Lord shall curse the land with much heat, and the barrenness thereof shall go forth forever; and there was a blackness came upon all the children of Canaan, that they were despised among all people." (Moses 7:8).

There is no clear indication from Smith's translation of the Bible that the "people of Canaan" survived the deluge, or that they have any relationship to modern blacks, or that the black skin was hereditary rather than a result of exposure to the sun. However, the Book of Abraham, part of the Pearl of Great Price, which is accepted as scripture of The Church of Jesus Christ of Latter-day Saints indicates that the king of Egypt was a descendent of Ham and "a partaker of the blood of the Canaanites by birth" through Ham's union with the woman Egyptus. The passage goes on to state, "and thus the blood of the Canaanites was preserved in the land." (see http://scriptures.lds.org/en/abr/1/21,22#22)

[edit] Mormons in Missouri (1833)

Main article: Mormon War

In the summer of 1833, W. W. Phelps published an article in the church's newspaper, seeming to invite free blacks into the state to become Mormons, and reflecting "in connection with the wonderful events of this age, much is doing towards abolishing slavery, and colonizing the blacks, in Africa." ("Free Peoople of Color"). Outrage followed Phelps' comments, (Roberts [1930] 1965, p. 378.) and he was forced to reverse his position, which he claimed was "misunderstood", but this reversal did not end the controversy, and the Mormons were violently expelled from Jackson County, Missouri five months later in December 1833 (Bush & Mauss 1984, p. 55).

Coincidentally, on (December 16, 1833), Joseph Smith, Jr. dictated a passage in the Doctrine and Covenants stating that "it is not right that any man should be in bondage to another." (Covenant 101:79).

[edit] Joseph Smith and slaveholders (1835)

In 1835, the Church issued an official statement indicating that because the United States government allowed slavery, the Church would not "interfere with bond-servants, neither preach the gospel to, nor baptize them contrary to the will and wish of their masters, nor meddle with or influence them in the least to cause them to be dissatisfied with their situations in this life, thereby jeopardizing the lives of men." (LDS D&C Covenant 134:12).

[edit] W.W. Phelps (1835)

Main article: Curse of Ham

On February 6, 1835, a prominent leader of the Mormons, W. W. Phelps, wrote a letter theorizing that the curse of Cain survived the deluge by passing through the wife of Ham, son of Noah, who according to Phelps was a descendant of Cain. (Messenger and Advocate 1:82) In addition, Phelps introduced the idea of a third curse upon Ham himself for "marrying a black wife". (Id.) This black wife, according to Phelps, was not just a descendant of Cain, but one of the pre-flood "people of Canaan" (not directly related to the Biblical Canaanites after the flood).

[edit] The Kirtland temple (1836)

Main article: Kirtland Temple

In 1836, the rules established by the church for governing assemblies in the Kirtland Temple included attendees who were “bond or free, black or white.”(History of the Church, Vol.2, Ch.26, p.368)

[edit] Joseph Smith on the Bible and slavery (April 9, 1836)

Writing for the Messenger and Advocate (April 9, 1836) newspaper on the subject of slavery, Joseph Smith states:
"After having expressed myself so freely upon this subject, I do not doubt but those who have been forward in raising their voice against the South, will cry out against me as being uncharitable, unfeeling and unkind-wholly unacquainted with the gospel of Christ. It is my privilege then, to name certain passages from the bible, and examine the teachings of the ancients upon this nature, as the fact is incontrovertible, that the first mention we have of slavery is found in the holy bible, pronounced by a man who was perfect in his generation and walked with God. And so far from that prediction's being averse from the mind of God it remains as a lasting monument of the decree of Jehovah, to the shame and confusion of all who have cried out against the South, in consequence of their holding the sons of Ham in servitude!
"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 9:25-27
"Trace the history of the world from this notable event down to this day, and you will find the fulfillment of this singular prophecy. What could have been the design of the Almighty in this wonderful occurrence is not for me to say; but I can say that the curse is not yet taken off the sons of Canaan, neither will be until it is affected by as great power as caused it to come; and the people who interfere the least with the decrees and purposes of God in this matter, will come under the least condemnation before him; and those who are determined to pursue a course which shows an opposition and a feverish restlessness against the designs of the Lord, will learn, when perhaps it is too late for their own good, that God can do his own work without the aid of those who are not dictate by his counsel." - (Joseph Smith Jr., Messenger and Advocate Vol. II, No. 7, April 1836, p. 290; History of the Church, Vol. 2, Ch. 30, pp. 436-40.)

[edit] Abolitionists (1836)

April 1836, in the Messenger and Advocate pg. 290 Vol. II. No. 7. Kirtland, Ohio, Smith said the following:
Thinking, perhaps, that the sound might go out, that "an abolitionist" had held forth several times to this community, and that the public feeling was not aroused to create mobs or disturbances, leaving the impression that all he said was concurred in, and received as gospel and the word of salvation. I am happy to say, that no violence or breach of the public peace was attempted, so far from this, that all except a very few, attended to their own avocations and left the gentleman to hold forth his own arguments to nearly naked walls.
In 1836, Warren Parrish (Smith's secretary) wrote regarding the sentiments of the people of Kirtland:
Not long since a gentleman of the Presbyterian faith came to this town (Kirtland) and proposed to lecture upon the abolition question. Knowing that there was a large branch of the church of Latter Day Saints in this place, who, as a people, are liberal in our sentiments; he no doubt anticipated great success in establishing his doctrine among us. But in this he was mistaken. The doctrine of Christ and the systems of men are at issue and consequently will not harmonize together.[citation needed]

[edit] Black Saints (1836)

The Church never denied membership based on race, and indeed several black men were ordained to the priesthood during Joseph Smith's lifetime. The first known black Latter-day Saint was "Black Pete", who joined the Church in Kirtland, Ohio.[1] At least two African Americans, Elijah Abel in 1836 and Walker Lewis in 1844, were ordained to the priesthood during Smith's lifetime.[2] William McCary was ordained in 1846.[3] Two of the descendants of Elijah Abel were also ordained Elders, and two other black men, Samuel Chambers and Edward Leggroan, were ordained Deacons.[4]

Early black members in the Church were admitted to the temple in Kirtland, Ohio, where Elijah Abel received the ritual of washing and anointing (see Journal of Zebedee Coltrin). Abel also participated in at least two baptisms for the dead in Nauvoo, Illinois.

By 1839 there were about a dozen black members in the Church (Late Persecution of the Church of Latter-day Saints, 1840)[citation needed]. Nauvoo, Illinois was reported to have 22 black members, including free and slave, between 1839-1843[citation needed].

[edit] Joseph Smith on Negroes (1838)

In 1838, Joseph Smith answered the following question while en route from Kirtland to Missouri, as follows: "Are the Mormons abolitionists? No ... we do not believe in setting the Negroes free."(Smith 1977, p.120)

[edit] Joseph Smith on blacks and Cain (1842)

"In the evening debated with John C. Bennett and others to show that the Indians have greater cause to complain of the treatment of the whites, than the negroes or sons of Cain" (History of the Church 4:501.)

[edit] Joseph Smith against slavery (1842-1844)

Beginning in 1842, Smith made known his increasingly strong anti-slavery position. In March 1842, he began studying some abolitionist literature, and stated, "it makes my blood boil within me to reflect upon the injustice, cruelty, and oppression of the rulers of the people. When will these things cease to be, and the Constitution and the laws again bear rule?" (History of the Church, 4:544).

On February 7, 1844, Joseph Smith wrote his views as a candidate for president of the United States. The anti-slavery plank of his platform called for a gradual end to slavery by the year 1850. His plan called for the government to buy the freedom of slaves using money from the sale of public lands.
“My cogitations, like Daniel's have for a long time troubled me, when I viewed the condition of men throughout the world, and more especially in this boasted realm, where the Declaration of Independence ‘holds these truths to be self-evident, that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness;’ but at the same time some two or three millions of people are held as slaves for life, because the spirit in them is covered with a darker skin than ours.”(History of the Church, Vol.6, Ch.8, p.197 - p.198)

Joseph Smith's views of the true nature of the African American may be seen in the following exchange (as recorded in History of the Church, Volume 5, p. 216):

Elder Hyde inquired the situation of the negro. I replied, they came into the world slaves mentally and physically. Change their situation with the whites, and they would be like them. They have souls, and are subjects of salvation. Go into Cincinnati or any city, and find an educated negro, who rides in his carriage, and you will see a man who has risen by the powers of his own mind to his exalted state of respectability. The slaves in Washington are more refined than many in high places, and the black boys will take the shine of many of those they brush and wait on.
Elder Hyde remarked, "Put them on the level, and they will rise above me." I replied, if I raised you to be my equal, and then attempted to oppress you, would you not be indignant and try to rise above me, as did Oliver Cowdery, Peter Whitmer, and many others, who said I was a fallen Prophet, and they were capable of leading the people, although I never attempted to oppress them, but had always been lifting them up? Had I anything to do with the negro, I would confine them by strict law to their own species, and put them on a national equalization."

[edit] Blacks and The Church of Jesus Christ of Latter-day Saints

Main article: Blacks and The Church of Jesus Christ of Latter-day Saints

After the death of Joseph Smith, Jr., Brigham Young taught that blacks were ineligible to hold the priesthood because they were descended from Cain. Unable to hold the priesthood, they were barred from holding many positions in the Church or from entering the temple. Justification of this policy changed through the years. Joseph F. Smith was able to explain away the ordination of Elijah Abel, refer to Joseph Smith, Jr. as the author of the priesthood ban, and cite the Pearl of Great Price for justification. Joseph Fielding Smith adopted the explanation that during the war in heaven blacks had been sympathetic to Lucifer's cause yet unwilling to rebel against God the Father. David O. McKay started loosening the restrictions, but never felt inspired to eliminate the ban all together. Finally, on June 8 1978, President Spencer W. Kimball announced that "all worthy male members of the Church may be ordained to the priesthood regardless of race" (Official Declaration 2).

[edit] Blacks and the Community of Christ

Main article: Community of Christ

The doctrine of human worth or "worth of all persons" in the Community of Christ is a well established belief. The Community of Christ states that "God loves each of us equally and unconditionally. All persons have great worth and should be respected as creations of God with basic human rights. The willingness to love and accept others is essential to faithfulness to the gospel of Christ<ref>Faith and Beliefs, webpage, retrieved June 17, 2006</ref>."

[edit] Blacks and the Fundamentalist Church of Jesus Christ of Latter Day Saints

Main article: Fundamentalist Church of Jesus Christ of Latter Day Saints

In 2005, the Intelligence Report published the following statements made by Warren Jeffs, President of the Fundamentalist Church of Jesus Christ of Latter Day Saints:

  • "The black race is the people through which the devil has always been able to bring evil unto the earth."
  • "[Cain was] cursed with a black skin and he is the father of the Negro people. He has great power, can appear and disappear. He is used by the devil, as a mortal man, to do great evils."
  • "Today you can see a black man with a white woman, et cetera. A great evil has happened on this land because the devil knows that if all the people have Negro blood, there will be nobody worthy to have the priesthood."
  • "If you marry a person who has connections with a Negro, you would become cursed."<ref>[5], webpage, retrieved, July 15, 2006</ref>

[edit] Blacks and the Church of Jesus Christ of Latter Day Saints (Strangite)

Main article: Church of Jesus Christ of Latter Day Saints (Strangite)

James Strang presided over general conference resolutions to allow African Americans to hold the high priesthood by 1849. That was consistent with Joseph Smith’s known ordination of a black man named Elijah Abel to the high priesthood office of “seventy” in 1836. The Book of Mormon says that “black and white” are all invited and “all are alike to God.” There were two significant Black elders in the church under James Strang while he was alive, namely Samuel Chambers and Samuel Walker.<ref>[6], webpage, retrieved, July 15, 2006</ref>

[edit] See also

[edit] References

  • (1908) "The Negro and the Priesthood". Liahona, the Elders' Journal 5: 1164-1167.
  • Buswell, James O. III (1964). Slavery, Segregation, and Scripture. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co. ASIN: B0006AYWRG.
  • Roberts, B.H. ([1930] 1965). Comprehensive History of the Church of Jesus Christ of the Latter Day Saints. Provo, Utah: Brigham Young Univ Press. ISBN 0-8425-0482-6.
  • Smith, Joseph F. (reprint 1977). Teachings of the Prophet Joseph Smith. Salt Lake City: Deseret Book.
  • Stewart, David Grant (1978). The Jaredites Were Black. National Translator Certification Service. B00071R4GU.

[edit] External links

Retrieved from "http://en.wikivisual.com/index.php/Blacks_and_Mormonism"
Personal tools