#Historical context of Mormon racial policies

[mindfulldsliving]

Refuting LDS Racism Critiques: Brigham Young, Joseph Smith, and 19th Century Christianity Explained

Samuel and Amanda Chambers, 19th Century Mormon Couple, ca. 1900 – Public domain image Understanding the discussions around racism in the Latter-day Saint community can be complex. Recently, Glen E. Chatfield’s post on this topic sparked a wider conversation. His claims about Brigham Young, Joseph Smith, and the church’s historical context need critical evaluation. In this post, I’ll clarify…

[fusion360]

Blacks in Mormonism: When and Why Did the Ban on the Priesthood End?

The history of blacks in Mormonism is a complex narrative that includes periods of both inclusion and exclusion. One of the most significant chapters in this history is the ban on black individuals holding the priesthood within The Church of Jesus Christ of Latter-day Saints (LDS). This article delves into the timeline and factors that led to the eventual end of this priesthood ban, shedding light on the journey from discrimination to inclusivity.

The Origins of the Priesthood Ban

The ban on black individuals holding the priesthood within blacks in Mormonism traces its origins to the mid-1800s. During this period, church leaders began to implement policies that prevented black men from being ordained to the priesthood. This decision was grounded in a combination of religious beliefs, societal attitudes, and cultural influences of the time.

Doctrinal Rationale and Interpretations

The doctrinal rationale behind the priesthood ban was largely rooted in interpretations of biblical passages and LDS scriptures. The "curse of cain" doctrine, often used to justify racial hierarchy, was also employed within blacks in Mormonism as an explanation for the exclusion of black individuals from priesthood ordination. This doctrine was based on a misunderstanding of scriptural texts and contributed to perpetuating discriminatory beliefs.

However, it's important to note that not all church leaders supported or upheld the priesthood ban. Throughout the history of black Mormons, there were individuals who questioned this policy and sought a more inclusive approach, recognizing the inconsistency of a discriminatory practice within a faith centered on principles of love and equality.

Shifts in Societal Attitudes

As the 20th century progressed, societal attitudes towards race and civil rights began to change. The LDS Church found itself facing increasing scrutiny for its racially discriminatory policies. With the civil rights movement gaining momentum, pressure mounted on the church to reconsider the priesthood ban within the context of black Mormons.

In this evolving landscape, some church leaders began to question the validity of the priesthood ban and its alignment with the teachings of Jesus Christ. The gap between the church's stance and the shifting societal norms raised internal discussions about the need for change.

The 1978 Revelation: A Turning Point

The turning point for blacks in Mormonism and the priesthood ban came in 1978. At that time, Spencer W. Kimball, the president of the LDS Church, received a revelation that extended the priesthood and temple blessings to all worthy male members, regardless of their race. This revelation marked a seismic shift in the church's stance, bringing an end to a policy that had persisted for over a century.

The revelation was accompanied by a formal statement in which church leaders expressed their collective belief that the ban had been a policy rooted in the times rather than a doctrinal mandate. This acknowledgment marked an essential step towards addressing the past discrimination and rectifying the historical injustice faced by black members of the LDS community.

Conclusion

The story of when and why the ban on the priesthood ended for blacks in Mormonism encapsulates a broader narrative of the LDS Church's evolution and its engagement with social progress. The ban's origins in misguided interpretations of doctrine and the societal attitudes of its time underscore the complexities of reconciling faith with cultural norms.

The eventual end of the priesthood ban in 1978 demonstrates the capacity of religious institutions to adapt, evolve, and correct past injustices. The recognition that discriminatory practices are inconsistent with the core principles of love and equality underscores the importance of being open to change and willing to embrace inclusivity.

While the history of the priesthood ban within blacks in Mormonism is not without its challenges and contradictions, it also serves as a testament to the potential for growth and transformation within religious communities. By understanding the timeline and factors that led to the ban's end, we gain insights into the power of revelation, the influence of societal change, and the ongoing pursuit of a more inclusive and compassionate faith.

[cscclibrary]

[Image: 19th century sepia-toned photo of a “Circassian” woman from Barnum’s Museum: a white woman in stylized Orientalist garb, with her hair unbound and teased until its appearance and volume resemble an afro.  Photo via Potter & Potter Auctions.]

“Race is a construct.” We’ve all heard these words, but the phenomenon of the “Circassian beauty” brings them vividly to life.  These women--who were all, rest assured, from the United States, which at last assessment is nowhere near the Caucasus--were sideshow performers who fulfilled the public’s desire for Orientalism, peak “whiteness,” and sensual titillation, all in one tidy package.  In a way, the Circassian beauties are just a blip in the weird history of sideshows and popular entertainment, but they are also a lens through which to examine 19th century ideas about race, gender, and nationality.  Western concepts of race go back further than the 1800s, to be sure, but it was in the 19th century that so-called “race science” had its heyday.  This bogus science not only codified the various “races” of humanity, but ranked them according to morality, intelligence, and other subjective qualities, all of which were actually rooted in existing prejudices, rather than objective, provable facts.  Science’s seal of approval gave racism a power and respectability that encouraged dangerous, even fatal, policies, including (but not limited to) the Holocaust.  Despite the lessons of history, race science is currently experiencing a revival.

Because race science posited whiteness as the pinnacle of humanity--as the “norm,” if you will--in predominantly white nations, we continue, often subconsciously, to think of whiteness as the default state of humanity.  Examining whiteness through a critical lens, and revealing it as a construct with a clearly defined history, can be an eye-opening process.  Here’s some resources from the CS Library and beyond to help you get started.

“A Freakish Whiteness: The Circassian Lady and the Caucasian Fantasy”: this scholarly but accessible article discusses the Circassian beauty phenomenon in depth, and places it in the context of popular culture, race science, and historical events.

Never one nation: Freaks, Savages, and Whiteness in U.S. Popular Culture, 1850-1877: includes a chapter on the Circassian beauties, but discusses other constructions of whiteness in 19th century America.

The History of White People: “[Painter’s ] research is filled with frequent, startling realizations about how tenuous and temporary our racial classifications really are. “ [from publisher]

White Out: Understanding White Privilege and Dominance in the Modern Age: “[Concerns] the role of Whiteness and a defense of White dominance in an increasingly diverse society.” [from publisher]

The Wages of Whiteness: Race and the Making of the American Working Class [ebook]: “Provides an original study of the formative years of working-class racism in the United States.” [from publisher]

The White Man’s World [ebook]: "Explores ideas of the white man during the last 100 years of the British Empire.” [from publisher]

Whiteness Fractured [ebook]: “Examines the many ways in which whiteness is conceptualized today and how it is understood to operate and to effect social relationships.” [from publisher]

A Strange Likeness: Becoming Red and White in Eighteenth-Century North America [ebook]: “The 18th century...left an important legacy in the world of ideas, as Indians and Europeans abandoned an initial willingness to recognize in each other a common humanity so as to instead develop new ideas rooted in the conviction that, by custom and perhaps even by nature, Native Americans and Europeans were peoples fundamentally at odds.” [from publisher]

Religion of a Different Color: Race and the Mormon Struggle for Whiteness [ebook]: “The Protestant white majority in the nineteenth century was convinced that Mormonism represented a racial--not merely religious-- departure from the mainstream, and they spent considerable effort attempting to substantiate their claims.” [from publisher]

Whiteness Visible: The Meaning of Whiteness in American Literature and Culture: “Investigates the history, values, rituals, and shared consciousness that created whiteness in the United States, as well as the representations that sustain its influence on both cultural and literary vision.” [from publisher]

Seekers after knowledge should absolutely consider searching the OhioLINK Library Catalog and our collection of electronic databases for further resources.  You can chat with a Reference Librarian on the second floor of Columbus Hall, or in the Learning Center on Delaware campus, for more guidance!

[dweemeister]

Cheyenne Autumn (1964)

The American Western has been a genre in cinema almost from the artform’s beginning. Over decades and influenced by the traditions of Western firsthand storytelling and literature, Western films evolved with the vocabulary and history of film. Maybe the most important figure in the Western’s development is director John Ford. Ford directed not only the greatest films of that genre, but for the entire medium of cinema – including titles like Stagecoach (1939), My Darling Clementine (1946), and The Searchers (1956). All three of those films were shot in Monument Valley, located on the Arizona-Utah border within the Navajo Nation, and famous for its imposing mesas. Many Navajo starred as extras in those films, including the subject of this write-up, Cheyenne Autumn.

With this final Western to direct and his health failing, Ford was in an unusually repentant mood. Upon reflection, he became to realize how poorly he treated the Native American characters in his Westerns. They were often one-dimensional villains massacred by white pioneers or United States Cavalrymen; noble savages; or just faceless, bloodthirsty legends that are never seen. Ford always sympathized with the Navajo extras he employed in his Westerns (they often played non-Navajo tribes, and the filmmakers spent no effort for linguistic accuracy), albeit from a paternalistic lens. Cheyenne Autumn is shadowed by that white paternalism – an overlong experience never adopting the perspectives of its Native American characters.

In Oklahoma Territory/Indian Territory, a group of Northern Cheyenne leaders are planning to return their people back to their homeland in Wyoming. Led by Little Wolf (Ricardo Montalbán) and Dull Knife (Gilbert Roland) after the death of Tall Tree (Victor Jory), the tribe’s efforts are opposed from a military and Department of Interior policy lens. Captain Thomas Archer (Richard Widmark) sympathizes, but refuses to listen to the advice of his bloodlusting, openly prejudiced subordinates (especially Patrick Wayne’s character). American newspapers get wind of these Western developments, and begin to misrepresent the Northern Cheyenne actions as a danger to American civilians. Numerous subplots abound, including Archer’s Mormon love interest, Deborah Wright (Carroll Baker, whose character teaches the Cheyenne children English) deciding to embed herself with the Cheyenne’s northward journey. Secretary of the Interior Carl Schurz (Edward G. Robinson) also wants to avoid violence, and will venture westward to defuse the situation.

Other characters including a Cheyenne named “Spanish Woman” (Dolores del Río, probably referring to the character’s mixed heritage), the fiery Red Shirt (Sal Mineo), and the short-tempered Captain Oscar Wessels (Karl Malden). An ill-advised pre-intermission comedic sequence with Wyatt Earp (James Stewart) and Doc Holliday (Arthur Kennedy) comes off only as bloat.

The chief problem of Cheyenne Autumn is one that constantly undermines its central premise. In this film, Ford and screenwriters Mari Sandoz (a novelist-biographer who specialized on the American West, including the Plains Indians) and James R. Webb (1962′s Cape Fear, 1963′s How the West Was Won) rarely adopt the point of view of the Native American characters. When the screenplay does concentrate on them, it is distilled by the experiences and political positions of the white characters. Carroll Baker’s character becomes the white character through whom the Cheyenne become relatable, their intentions and reasons sanitized. Mentions of American atrocities towards Native Americans – if not specifically the Cheyenne – are superficial, requiring guesswork for those unfamiliar in American West history, with Ford never bothering to contextualize how those actions have contributed to the Cheyenne’s presence in Oklahoma. As characters, they are never anything more than frustrated figures that speak out against the American government. Aside from moments where the Cheyenne are taking down their teepees and packing their belongings, what are they like as parents? Friends? Peers? The film is not interested in that, depriving a lot of potential emotional power for the characters that should be central to this work.

One important inclusion in Cheyenne Autumn is the American media’s depiction of the roving Cheyenne as a band of anarchic scalp-collectors. An outlier newspaper editor wants to distinguish himself from the mob, so he frames his paper’s stories as supporting a horde of noble savages. The mass hysteria among Eastern and Western publications could stand in for twentieth-century Hollywood, as the initial storytellers of a narrative tradition colored by racial fear. As much as this film’s allegiances are more beholden to the Native American characters compared to John Ford’s previous works, Cheyenne Autumn is not so much forcing the viewer to experience American imperialism through the eyes of its Native American as it is an expensive, languidly-staged presentation of Ford’s personal beliefs.

Ford further weakens his film by whitewashing the principal Cheyenne characters. Dull Knife, Tall Tree, and Red Shirt are all played by white actors; Little Wolf is played by Mexican actor Ricardo Montalbán, but this is just as problematic – Mexican actors or “less pale” white actors were often employed to portray Native Americans in American Western movies. While conversing in “Cheyenne”, the few Navajo actors playing the Cheyenne are saying dirty Navajo jokes to each other. This erasure of historically correct Native American perspectives fails to generate much empathy, even if Cheyenne Autumn has some structural similarities to documentaries or docudramas.

Cheyenne Autumn’s comedic sequence in Dodge City featuring some of the most famous names of Western lore is an inexplicable miscalculation. As much as I might like some Jimmy Stewart any day, there is no reason for Wyatt Earp and Doc Holliday (Stewart and Kennedy are too old to play Earp and Holliday, respectively) to appear. This pre-intermission comic relief does nothing but wreak havoc on the film’s already-languid pacing. It does not help that the broad comedy elicits few laughs.

Shot in Super Panavision 70mm Technicolor, Cheyenne Autumn has a wide frame for cinematographer William S. Clothier (1948′s Fort Apache, 1959′s The Horse Soldiers) to work with. The final cut is beautifully photographed, if a bit repetitive and annoying to anybody with an understanding of Great Plains geography (those Monument Valley vistas are not that ubiquitous across the central United States; for example, there are no mountains in Kansas). The signature vistas, shot solely medium and long shots that a widescreen format enables, are gorgeous as always. Moab, Utah and Gunnison, Colorado also stood in for locales along the Northern Cheyenne Exodus – even if the exodus never traversed those states. Ford, his eyesight failing, had lost much of his sense of composition by this point. Those repetitive wide shots and awkward stagings of dialogue scenes with a mass of characters all attest to this. But even a weaker John Ford effort ranks as a stunning visual experience.

Composer Alex North’s (1960′s Spartacus, 1963′s Cleopatra) modernism in his score clashed with Ford’s expectations. North’s score is powerful, brimming with anticipation of the tense situations that are to come. Yet it is without any identifiable leitmotifs until later in the film, as North adopted a modal structure based in Native American music that runs against the idea and expectations of recurring, melodic musical ideas. This set-up works in the context of the film, but independent of the accompanying scenes – and this subsequent statement is speculation but based on my experience with modal classical music; Cheyenne Autumn’s score is unavailable for free online – the score probably suffers. Music like the lyricism of Dimitri Tiomkin’s Western scores (see 1948′s Red River and 1956′s Gunfight at the O.K. Corral) would not fit in Cheyenne Autumn, given the challenging subject matter. Ford himself disliked North’s music, cutting much of it from the final version of the movie. This would not be the last time North was on the wrong side of an artistic disagreement, with much worse treatment by the likes of Stanley Kubrick in his future.

For Warner Bros., 1964 proved to be an eventful year. Its two most high-profile properties – at least, the two movies they spent the most money to acquire the rights for – were Cheyenne Autumn and My Fair Lady. Producer Bernard Smith (1960′s Elmer Gantry, How the West Was Won) convinced Jack Warner, after Warner’s greenlighting of My Fair Lady, that the studio needed a second surefire hit: a John Ford Western. But Ford’s decision in material was among the least commercial of his career, and Cheyenne Autumn’s constitution is not conducive to a single sitting for most. With My Fair Lady slated to be released three weeks  after Cheyenne Autumn, Warner Bros. then decided to concentrate its advertising firepower on the Lerner and Loewe musical adaptation – sealing the financial fate of John Ford’s last Western.

More truthful, faithful Westerns portraying Native Americans would be released in later decades – perhaps not always the most high-profile Hollywood features, but worthy in their fidelity to depicting Native American perspectives. Yet the idea for a kind of cinematic reparation from a major Hollywood production can be said to begin here, in Cheyenne Autumn, under the direction of the one person who might have been most responsible in popularizing negative cinematic stereotypes of Native Americans. John Ford may be the most accomplished director the United States has given to cinema, but a great portion of that success is thanks to capitalizing on destructive ideas serving as the keystone of American narratives.

My rating: 6/10

^ Based on my personal imdb rating. My interpretation of that ratings system can be found here.

[fusion360]

Blacks in Mormonism: A Historical Perspective on Blacks in the Priesthood

Blacks in Mormonism have been an integral part of the history of The Church of Jesus Christ of Latter-day Saints (LDS). The issue of blacks in the priesthood has been a complex and evolving aspect of the church's history. Understanding the historical context of this issue is crucial for comprehending the struggles, changes, and developments that have shaped the relationship between black individuals and priesthood within the LDS Church.

Early Years and Racial Exclusion

In the early years of the LDS Church, the relationship between black Mormons and the priesthood was characterized by a more inclusive approach. Founding prophet Joseph Smith ordained black men to the priesthood, reflecting the church's initial stance. However, as the church expanded and encountered societal pressures, a shift occurred. The mid-19th century marked the beginning of a policy of racial exclusion in which black men were denied access to priesthood ordination.

Doctrinal Justifications and Evolution

This policy of racial exclusion was justified through various doctrinal interpretations, notably the "curse of Ham" doctrine. This interpretation of biblical stories attempted to rationalize the subordinate status of black individuals. However, the doctrine was neither uniform nor universally accepted among church leaders, leading to internal debates.

By the mid-20th century, as civil rights movements gained momentum, questions about the policy's validity intensified. Pressure from both within and outside the church prompted leaders to reevaluate the blacks in the priesthood issue. The evolving societal attitudes regarding race, equality, and human rights influenced these internal discussions.

1978 Revelation and Paradigm Shift

A turning point in the history of blacks in Mormonism occurred in 1978 with a revelation received by LDS Church president Spencer W. Kimball. This revelation declared that all worthy male members, regardless of race, could receive the priesthood. This monumental shift marked the end of the decades-long policy of racial exclusion.

The 1978 revelation was met with a mix of jubilation and reflection. While many welcomed the change as a step toward greater inclusivity, others grappled with the theological implications and reconciling the new revelation with past teachings. Regardless, this marked the church's definitive departure from the discriminatory policy.

Impact, Ongoing Conversations, and Reflection

The revelation of 1978 had a profound impact on the experiences of blacks in Mormonism. It brought increased diversity to the church's leadership and membership, offering a chance for a broader range of voices to contribute to the faith's development. It also signaled a more inclusive stance, recognizing the importance of equality and unity among all members.

However, the legacy of the past policy continues to influence discussions and experiences within the LDS Church. Ongoing conversations about the history of blacks in the priesthood and the church's evolving stance are vital for acknowledging the past, addressing any remaining biases, and ensuring a more inclusive and understanding community.

Conclusion

The historical perspective on blacks in the priesthood within Mormonism is a testament to the evolution of a complex issue within a religious context. From the early days of inclusivity to the era of racial exclusion, and finally, the pivotal 1978 revelation, the story encapsulates both the challenges and growth within the LDS Church.

The experiences of blacks in Mormonism and their relationship with the priesthood highlight the capacity for change, the power of revelation, and the importance of addressing historical injustices. The journey from exclusion to inclusion underscores the significance of remaining open to new interpretations, embracing evolving societal norms, and continually striving for greater understanding.

Ultimately, the history of blacks in the priesthood in Mormonism is a testament to the ongoing process of aligning religious teachings with evolving moral perspectives. It serves as a reminder that religious institutions can evolve, adapt, and rectify past injustices, contributing to a more inclusive and harmonious community for all members.

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Blacks in Mormonism: Race and the Mormon Priesthood

Blacks in Mormonism have been an integral part of the history and development of The Church of Jesus Christ of Latter-day Saints (LDS), commonly known as the Mormon Church. However, the relationship between blacks and the Mormon priesthood has been a complex and contentious issue that has evolved over time. This article explores the historical context, the doctrinal shifts, and the eventual policy changes that have shaped the church's stance on race and the priesthood.

The Early Years: Racial Exclusion

In its early years, the LDS Church practiced racial exclusion, a reflection of prevailing racial attitudes in the 19th century United States. Church founder Joseph Smith initially extended priesthood and temple blessings to black members, but as the church grew and faced societal pressure, it began to restrict these privileges. By the late 19th century, the Mormon Church officially adopted a policy that denied black men access to the priesthood, limiting their participation in key religious ordinances and leadership roles.

Doctrinal Rationale and Controversies

The racial exclusion policy was justified through various doctrinal interpretations. One widely cited belief was the "curse of Ham," an interpretation of a biblical story that was used to rationalize the subordinate status of blacks. This belief was not unique to Mormonism but was shared by other Christian denominations as well. However, it is important to note that this doctrine was not universally accepted among church leaders and members, leading to internal debates and differing opinions.

The racial exclusion policy faced increased scrutiny and criticism in the 20th century as civil rights movements gained momentum. Activists within and outside the church questioned the morality of the policy, leading to internal discussions about its validity. As the broader society began to reject racial segregation and discrimination, pressure mounted on the LDS Church to reconsider its stance.

The Revelation and Change

In 1978, a pivotal moment occurred in the history of blacks in Mormonism. The then-president of the LDS Church, Spencer W. Kimball, received a revelation that extended the priesthood and temple blessings to all worthy male members, regardless of race. This marked a significant departure from the longstanding policy and was seen as a response to both changing societal attitudes and divine guidance. The announcement was met with mixed reactions; while many celebrated the change as a step towards inclusivity, some struggled to reconcile the reversal with their previous beliefs.

The revelation did not erase all racial disparities within the church, as cultural and structural challenges persisted. However, it signaled a willingness to adapt to modern sensibilities and acknowledge the evolving understanding of racial equality. The change also paved the way for increased diversity within the Mormon leadership and membership, bringing new perspectives to the faith.

Ongoing Challenges and Progress

Despite the 1978 revelation, blacks in Mormonism continue to navigate challenges related to race. While the policy change officially ended racial exclusion, it did not eliminate all racial biases within the church or society. Conversations about race and representation remain important as the church strives to create an environment of genuine inclusivity.

The LDS Church has taken steps to address its history of racial exclusion and promote racial harmony. It has publicly disavowed past racist teachings and acknowledged the pain caused by those teachings. Efforts have been made to ensure that the teachings and policies of the church align with its core principles of love, equality, and respect for all individuals.

Conclusion

In the trajectory of blacks in Mormonism, the evolution of the church's stance on race and the priesthood is a reflection of broader societal shifts and changing moral perspectives. From a history marred by racial exclusion, the church moved towards a more inclusive stance, signaling a willingness to adapt its doctrines to align with evolving societal norms. The 1978 revelation was a significant milestone, indicating that the church recognized the need for change and sought to rectify past injustices.

However, challenges persist, as the legacy of racial exclusion continues to affect the experiences of black members within the church. Open and ongoing conversations about race, representation, and equality are essential for the LDS Church to continue progressing on its journey toward true inclusivity.

As black people continue to contribute to the church's growth and diversity, their experiences serve as a reminder of the power of change, compassion, and the human capacity for growth. The story of race and the Mormon priesthood is a testament to the potential for transformation within religious institutions and society at large.

[fusion360]

The Mormon 1978 Revelation: A Turning Point for Blacks in Mormonism

The 1978 Priesthood Revelation marked a significant shift in the stance of the Church of Jesus Christ of Latter-day Saints, as leaders announced a reversal of the policy of Blacks in Mormonism. The policy had previously not allowed men of black African descent in Priesthood participation. 

What is the Priesthood?

According to the church, “The word priesthood has two meanings. First, priesthood is the power and authority of God. It has always existed and will continue to exist without end. Through the priesthood, God created and governs the heavens and the earth. Second, in mortality, priesthood is the power and authority that God gives to man to act in all things necessary for the salvation of God’s children.” 

Historical Context

The year 1978 marked a significant and transformative moment in the history of The Church of Jesus Christ of Latter-day Saints, more commonly known as the LDS Church or the Mormon Church. The 1978 Revelation on Priesthood brought about a profound shift in the Church's stance on racial issues, particularly in regard to individuals of black African descent. The topic of Blacks in Mormonism was a topic that was constantly on President Spencer W. Kimball’s mind. 

Revelation to the President Spencer W. Kimball

Spencer W. Kimball (1895–1985) was the twelfth president of The Church of Jesus Christ of Latter-day Saints (LDS Church), serving from 1973 to 1985. He was a prominent religious leader, known for his significant contributions to the LDS Church and for his role in initiating important changes and developments within the Church.

One of the most significant moments of Kimball's presidency was the 1978 Revelation on Priesthood, which he received. This revelation marked a pivotal change in Church policy by extending the priesthood and temple blessings to all worthy male members, regardless of their racial background. This move was a significant step towards greater inclusivity and equality within the Church.

Under Kimball's leadership, the Church also continued its global expansion efforts. He emphasized the importance of missionary work and oversaw the dedication of several new temples around the world. He encouraged Church members to be actively engaged in their communities and to live by the principles of their faith.

The revelation was received by then Church President Spencer W. Kimball and his counselors. This divine communication declared that all worthy male members of the Church, regardless of their race or lineage, were now eligible to receive the priesthood and participate in temple ordinances. This historic announcement shattered the racial barriers that had long existed within the Church and signaled a momentous departure from past practices.

An article highlighting Spencer W. Kimball’s revelation regarding Blacks in Mormonism, states, “On Wednesday, June 7, President Kimball advised his counselors in their meeting that he had decided the time had come to announce the removal of priesthood restrictions on black male members and that he had asked three of the Twelve to propose drafts of an announcement. Francis Gibbons had constructed from the three memoranda a composite draft. The First Presidency revised this draft, spending a good deal of time on the exact wording.”

Impact on Membership

The effects of the 1978 Revelation reverberated through the LDS Church's membership. For black members, the revelation was a long-awaited affirmation of their rightful place within the Church. It sparked hope, celebration, and a renewed sense of belonging. For the broader membership, the revelation initiated a period of reflection and adjustment, challenging traditional beliefs and prompting open dialogue about race and religion.

This historic moment in the Church's history exemplified the power of divine inspiration to shape the trajectory of an entire faith community.

[fusion360]

Explaining Mormon Beliefs and Practices Regarding Blacks in Mormonism: 

Introduction:

The Church of Jesus Christ of Latter-day Saints, commonly known as the Mormon Church, has a complex history regarding its beliefs and practices regarding people of African descent. This article aims to provide an overview of Mormon beliefs and practices related to blacks in Mormonism, delving into the historical context, evolution of teachings, and the Church's present stance on racial equality.

Historical Background:

In the early days of the LDS Church, racial attitudes were influenced by the prevailing societal norms of the 19th century United States. Like many other religious groups and institutions of the time, the Church held racially discriminatory views. It believed that black individuals were descended from Cain and Ham and carried a curse because of their actions. These beliefs, rooted in a literal interpretation of certain biblical passages, influenced the early Mormon leaders' perspectives on race.

The Priesthood and Temple Ban:

One significant aspect of Mormon beliefs and practices regarding blacks was the denial of priesthood and temple blessings to individuals of African descent. Until 1978, black men and women were not allowed to receive the priesthood or participate in certain sacred temple rituals. This policy, commonly referred to as the "priesthood and temple ban," was a defining moment of LDS church history and blacks in Mormonism.

Official Declaration 2 and the Lifted Ban:

In 1978, the then-president of the Church, Spencer W. Kimball, announced a revelation known as Official Declaration 2. This revelation removed the priesthood and temple ban, marking a pivotal moment in the Church's history. It declared that all worthy male members of the Church, regardless of race or color, could receive 

the priesthood and participate in temple ordinances. This monumental change was seen as a significant step towards racial equality within the Church.

Contemporary Mormon Beliefs on Race:

Since the priesthood and temple ban was lifted, the Church has made efforts to promote racial equality and inclusivity for blacks in mormonism. Current teachings emphasize the importance of treating all individuals with love and respect, regardless of their race or ethnicity. The Church acknowledges that past teachings regarding race were influenced by the cultural context of the time and do not reflect the official doctrine of the Church today.

The Book of Mormon and Race:

The Book of Mormon, a scripture regarded as divinely inspired by Member of the LDS faith, addresses the issue of race in a narrative context. It contains passages such as the Book of Mormon prophet Nephi's vision of a future time when the "curse" of dark skin would be lifted from the descendants of Lamanites, who are believed to be the ancestors of Native Americans. These passages are sometimes cited to explain past racial teachings, although the Church does not promote or endorse racism based on scripture.

Promoting Racial Equality:

In recent years, the Church has taken steps to foster racial equality and diversity within its membership. The leadership has emphasized the importance of inclusivity, promoting understanding, and addressing the racial challenges that persist. The Church encourages its members to strive for racial harmony and to reject any form of racism or discrimination.

Conclusion:

The beliefs and practices of the Church of Jesus Christ of Latter Day Saints regarding blacks in mormonism have evolved significantly over time. While it had a historically troubled past in terms of racial discrimination, the Church has made efforts to rectify these issues and promote racial equality. The 1978 revelation lifting the priesthood and temple ban was a crucial turning point, indicating a shift in the Church's stance. Today, the Church emphasizes love, respect, and inclusivity towards all individuals, regardless of their race or ethnicity. While acknowledging and learning from its history, the LDS Church strives to foster racial harmony and equality among its diverse membership.

For more questions about Blacks in Mormonism, visit the website What Do Mormons Believe, which sheds light on the past and present beliefs of the Church. The experiences of the first black members serve as a reminder of the importance of embracing diversity and seeking spiritual fulfillment for all individuals, regardless of their racial or ethnic background. 

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Blacks in Mormonism: Black People and the Priesthood in Early Mormonism

The relationship between blacks in Mormonism and the priesthood in early LDS teachings is a topic that requires exploration and understanding. The early history of The Church of Jesus Christ of Latter-day Saints (LDS Church) included a policy known as the "Priesthood Ban," which restricted black men of African descent from receiving the priesthood and participating in certain temple ordinances. In this article, we will delve into the origins of the priesthood ban, its impact on black individuals within the Mormon community, and the historical context surrounding this sensitive issue.

The Origins of the Priesthood Ban 

The priesthood ban in early Mormonism can be traced back to the teachings and practices of church founder Joseph Smith. While Smith ordained some black men to the priesthood, a change in policy occurred in the mid-19th century under the leadership of Brigham Young. Young instituted a practice that restricted black individuals from receiving the priesthood and participating in temple rituals. The reasons for this policy were complex and were influenced by both religious and cultural attitudes of the time.

The Justifications and Beliefs 

Early church leaders offered various justifications for the priesthood ban, although these explanations were not official doctrines of the LDS Church. Some leaders believed that black individuals were descendants of Cain, who was cursed in the Bible, or that they were less valiant in a pre-earth life. These beliefs reflected prevalent racial attitudes and theories that existed during the 19th century.

The Impact on Black Mormons 

The priesthood ban had a significant impact on blacks in Mormonism. They were excluded from holding leadership positions, performing certain religious rituals, and participating fully in the spiritual life of the church. This exclusion created a sense of marginalization and limited opportunities for black Mormons to fully engage in the religious community.

The Revelation of 1978 

In 1978, a transformative revelation known as "Official Declaration 2" was received by church president Spencer W. Kimball. This revelation lifted the priesthood ban and allowed all worthy male members, regardless of race or ethnicity, to receive the priesthood and participate fully in temple ordinances. The revelation marked a significant change in the church's stance and represented a crucial step towards racial equality within Mormonism.

The Evolution of Mormon Teachings 

The lifting of the priesthood ban in 1978 marked a turning point in LDS teachings regarding blacks in Mormonism. The LDS Church has since emphasized racial equality as a core principle. The church denounces racism, encourages its members to eliminate racial prejudice, and promotes inclusivity and unity among its diverse membership.

Conclusion 

The priesthood ban in early Mormonism had a profound impact on black individuals within the Mormon community. The justifications and beliefs surrounding the ban reflected the racial attitudes prevalent during that time. However, the 1978 revelation marked a transformative moment, lifting the restrictions and opening the doors of opportunity for blacks in Mormonism. The LDS Church now promotes racial equality, denounces racism, and seeks to foster inclusivity and unity among its members. Understanding the historical context surrounding blacks and the priesthood in early Mormonism provides insights into the church's evolving teachings and efforts towards greater racial inclusivity. For further study and exploration of the topic of LDS church history and topics, we recommend visiting https://whatdomormonsbelieve.org/  This resource provides valuable insights and perspectives that can contribute to a comprehensive understanding of this important subject.

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Blacks in Mormonism: Blacks in the Priesthood

Mormonism, officially known as the Church of Jesus Christ of Latter-day Saints (LDS Church), has a complex history intertwined with the experience of race. For many years, one of the most controversial aspects of this religious tradition was the exclusion of Blacks from the priesthood. This exclusionary policy was deeply ingrained in the fabric of the church, affecting the lives and aspirations of Blacks in Mormonism. However, in 1978, a revelation marked a significant turning point, ending the priesthood ban. In this article, we will explore the historical exclusion of Blacks from the Mormon priesthood, examine the changing attitudes that led to the ban's abolition, and discuss the current status and experiences of Black Mormons in the LDS Church.

Background on Mormon beliefs and practices:

Joseph Smith, Jr founded the Church of Jesus Christ of Latter-day Saints (LDS Church) in the early 19th century. The central tenet of Mormonism is the belief in modern revelation, with Smith receiving divine guidance and restoring the true church. The LDS Church emphasizes the concept of priesthood, understood as the authority to use the power of God. According to Mormon doctrine, the priesthood is essential for performing sacred ordinances, such as baptisms and administering the sacrament. Mormonism also strongly emphasizes genealogy and eternal families, highlighting the significance of lineage and kinship in their religious practices.

Historical Exclusion of Blacks from the Mormon Priesthood:

The history of Mormonism is marred by a longstanding policy that barred Black individuals from holding the priesthood. This policy, commonly known as the priesthood ban, was instituted in the church's early years and remained in place for over a century. The exact origins of the prohibition are complex, with some attributing it to the racial prejudices prevalent during the 19th and early 20th centuries. The church justified the exclusion through teachings suggesting that Black people were descendants of Cain and lacked spiritual worthiness. Consequently, Blacks in Mormonism were denied access to critical religious roles, leadership positions, and certain sacred rituals, perpetuating a sense of inequality and marginalization within the faith community.

Changing attitudes and the end of the priesthood ban:

Over time, the priesthood ban faced increasing scrutiny and challenges from within and outside the LDS Church. Progressive voices within the faith community questioned the policy's theological and moral justifications, advocating for greater inclusivity. Furthermore, the evolving social and cultural contexts of the late 20th century influenced the church's stance on race. In a landmark revelation in 1978, LDS Church President Spencer W. Kimball announced that the priesthood ban was lifted. This pivotal moment marked a significant shift in Mormonism's approach to race and ended the exclusion era. The revelation had profound implications, reshaping the church's relationship with its Black members and opening doors to greater equality and participation.

Current status and experiences of Black Mormons:

In the present day, the LDS Church has tried to address the historical exclusion of Black individuals and foster a more inclusive environment. The representation of Black members in church leadership has gradually increased, with some holding prominent positions. The experiences of Blacks in Mormonism within the church vary, with many finding a sense of belonging and spiritual fulfillment. However, challenges related to racial dynamics and cultural integration persist. Ongoing efforts focus on promoting diversity, educating members about the history of the priesthood ban, and cultivating an inclusive community that embraces all its members' diverse backgrounds and perspectives.

Reflections on progress and ongoing challenges:

The progress made in addressing the historical exclusion of Black individuals from the Mormon priesthood is commendable. The lifting of the ban in 1978 marked a significant milestone towards equality and inclusion. The increased representation of Black members in leadership positions demonstrates positive steps toward a more diverse and representative LDS Church. However, ongoing challenges remain. Critiques persist regarding the pace and extent of diversity efforts and the need for continued dialogue and understanding among members. Acknowledging and addressing lingering issues is crucial, fostering an environment where all individuals, regardless of race, feel valued and embraced within the Mormon community.

Conclusion:

The historical exclusion of Black individuals from the Mormon priesthood remains an essential chapter in the history of the Church of Jesus Christ of Latter-day Saints. The lifting of the priesthood ban in 1978 marked a turning point toward inclusivity and equality. While progress has been made in increasing representation and fostering a more inclusive environment, ongoing challenges and critiques persist. The LDS Church must continue addressing the historical legacy of exclusion, promoting diversity, and creating a space where all members feel welcomed and valued. Through continued dialogue and understanding, Mormonism can strive towards a future of true equality and inclusivity for all its members, including Blacks in Mormonism.