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fusion360 · 1 year ago

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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.

#blacks im mormonsim #blacks in mormonism #blacks in the priesthood

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wisdomfish · 8 years ago

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The doctrines of The Church of Jesus Christ of Latter-day Saints (Mormons) are very interesting. Most of the 'odd' ones are not initially taught to potential converts, but they should be. Instead, "they are revealed later as one matures and gains the ability to accept them." The LDS Church tries to make its official doctrines appear Christian, but what underlies those Christian-sounding terms is far from Christian in meaning.

Following are the teachings of its officials throughout the years. Please note that these teachings are documented from Mormon writers--not anti-Mormon writers.

Finally, many Mormons respond that most of the citations below are not from official Mormon writings as if that disproves the doctrines they teach. If they are not official, fine. But if not, then why have the Mormon apostles and high officials taught them and written them, and why are their books sold in Mormon bookstores? The truth is the following is what Mormons are taught.

~ Matt Slick

"Jesus paid for all our sins when He suffered in the Garden of Gethsemane," (Laurel Rohlfing, “Sharing Time: The Atonement,” Friend, Mar. 1989, p. 39.).

"We accept Christ's atonement by repenting of our sins, being baptized, receiving the gift of the Holy Ghost, and obeying all of the commandments," (Gospel Principles, Corporation of the President of the Church of Jesus Christ of Latter-day Saints, 1979, p. 68.).

Baptism for the dead, (Doctrines of Salvation, vol. II, p. 141). This is a practice of baptizing each other in place of non-Mormons who are now dead. Their belief is that in the afterlife, the "newly baptized" person will be able to enter into a higher level of Mormon heaven.

"We believe the Bible to be the word of God as far as it is translated correctly. . ." (8th Article of Faith of the Mormon Church).

"Wherefore, thou seest that after the book hath gone forth through the hands of the great and abominable church, that there are many plain and precious things taken away from the book, which is the book of the Lamb of God," (1 Nephi 13:28).

The book of Mormon is more correct than the Bible, (History of the Church, 4:461).

The Devil was born as a spirit after Jesus "in the morning of pre-existence," (Mormon Doctrine, p. 192).

Jesus and Satan are spirit brothers and we were all born as siblings in heaven to them both, (Mormon Doctrine, p. 163).

A plan of salvation was needed for the people of earth so Jesus offered a plan to the Father and Satan offered a plan to the father but Jesus' plan was accepted. In effect the Devil wanted to be the Savior of all Mankind and to "deny men their agency and to dethrone god," (Mormon Doctrine, p. 193; Journal of Discourses, vol. 6, p. 8).

God used to be a man on another planet, (Mormon Doctrine, p. 321; Joseph Smith, Times and Seasons, vol. 5, p. 613-614; Orson Pratt, Journal of Discourses, vol. 2, p. 345; Brigham Young, Journal of Discourses, vol. 7, p. 333).

"The Father has a body of flesh and bones as tangible as man’s . . . " (D&C 130:22).

God is in the form of a man, (Joseph Smith, Journal of Discourses, vol. 6, p. 3).

"God himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens!!! . . . We have imagined that God was God from all eternity. I will refute that idea and take away the veil, so that you may see," (Teachings of the Prophet Joseph Smith, p. 345).

God the Father had a Father, (Joseph Smith, History of the Church, vol. 6, p. 476; Heber C. Kimball, Journal of Discourses, vol. 5, p. 19; Milton Hunter, First Council of the Seventy, Gospel through the Ages, p. 104-105).

God resides near a star called Kolob, (Pearl of Great Price, p. 34-35; Mormon Doctrine, p. 428).

God had sexual relations with Mary to make the body of Jesus, (Brigham Young, Journal of Discourses, vol. 4, 1857, p. 218; vol. 8, p. 115). This one is disputed among many Mormons and not always 'officially' taught and believed. Nevertheless, Young, the 2nd prophet of the Mormon church taught it.

"Therefore we know that both the Father and the Son are in form and stature perfect men; each of them possesses a tangible body . . . of flesh and bones," (Articles of Faith, by James Talmage, p. 38).

After you become a good Mormon, you have the potential of becoming a god, (Teachings of the Prophet Joseph Smith, p. 345-347, 354.)

"Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them," (D&C 132:20).

There are many gods, (Mormon Doctrine, p. 163).

"And they (the Gods) said: Let there be light: and there was light," (Book of Abraham 4:3).

There is a mother god, (Articles of Faith, by James Talmage, p. 443).

God is married to his goddess wife and has spirit children, (Mormon Doctrine, p. 516).

The trinity is three separate Gods: The Father, the Son, and the Holy Ghost. "That these three are separate individuals, physically distinct from each other, is demonstrated by the accepted records of divine dealings with man," (Articles of Faith, by James Talmage, p. 35).

The true gospel was lost from the earth. Mormonism is its restoration, (Articles of Faith, by James Talmage, p. 182-185.)

Consists of laws and ordinances: "As these sins are the result of individual acts it is just that forgiveness for them should be conditioned on individual compliance with prescribed requirements--'obedience to the laws and ordinances of the Gospel,'" (Articles of Faith, p. 79)

There are three levels of heaven: telestial, terrestrial, and celestial, (Mormon Doctrine, p. 348).

The Holy Ghost is a male personage, A Marvelous Work and a Wonder, (Le Grand Richards, Salt Lake City, 1956, p. 118; Journal of Discourses, vol. 5, p. 179).

The first spirit to be born in heaven was Jesus, (Mormon Doctrine, p. 129).

Jesus and Satan are spirit brothers and we were all born as siblings in heaven to them both, (Mormon Doctrine, p. 163; Gospel Through the Ages, p. 15).

Jesus' sacrifice was not able to cleanse us from all our sins, (murder and repeated adultery are exceptions), (Journal of Discourses, vol. 3, 1856, p. 247).

"The birth of the Saviour was as natural as are the births of our children; it was the result of natural action. He partook of flesh and blood--was begotten of his Father, as we were of our fathers," (Journal of Discourses, vol. 8, p. 115).

"Christ was begotten by an Immortal Father in the same way that mortal men are begotten by mortal fathers," (Mormon Doctrine, by Bruce McConkie, p. 547).

"Christ Not Begotten of Holy Ghost . . . Christ was begotten of God. He was not born without the aid of Man, and that Man was God!" (Doctrines of Salvation, by Joseph Fielding Smith, 1954, 1:18).

"Elohim is literally the Father of the spirit of Jesus Christ and also of the body in which Jesus Christ performed His mission in the flesh . . . " (First Presidency and Council of the Twelve, 1916, "God the Father," compiled by Gordon Allred, p. 150).

If it had not been for Joseph Smith and the restoration, there would be no salvation. There is no salvation [the context is the full gospel including exaltation to Godhood] outside the church of Jesus Christ of Latter-day Saints, (Mormon Doctrine, p. 670).

We were first begotten as spirit children in heaven and then born naturally on earth, (Journal of Discourse, vol. 4, p. 218).

The first spirit to be born in heaven was Jesus, (Mormon Doctrine, p. 129).

The Devil was born as a spirit after Jesus "in the morning of pre-existence," (Mormon Doctrine, p. 192).

We need prophets today, the same as in the Old Testament, (Articles of Faith, by James Talmage, p. 444-445).

"One of the most fallacious doctrines originated by Satan and propounded by man is that man is saved alone by the grace of God; that belief in Jesus Christ alone is all that is needed for salvation," (Miracle of Forgiveness, Spencer W. Kimball, p. 206).

Jesus' sacrifice was not able to cleanse us from all our sins, (murder and repeated adultery are exceptions), (Journal of Discourses, vol. 3, 1856, p. 247).

Good works are necessary for salvation (Articles of Faith, by James Talmage, p. 92).

There is no salvation without accepting Joseph Smith as a prophet of God (Doctrines of Salvation, vol. 1, p. 188).

"The first effect [of the atonement] is to secure to all mankind alike, exemption from the penalty of the fall, thus providing a plan of General Salvation. The second effect is to open a way for Individual Salvation whereby mankind may secure remission of personal sins (Articles of Faith, by James Talmage, p. 78-79).

"As these sins are the result of individual acts it is just that forgiveness for them should be conditioned on individual compliance with prescribed requirements--'obedience to the laws and ordinances of the Gospel,'" (Articles of Faith, by James Talmage, p. 79).

"This grace is an enabling power that allows men and women to lay hold on eternal life and exaltation after they have expended their own best efforts," (LDS Bible Dictionary, p. 697).

"We know that it is by grace that we are saved, after all we can do," (2 Nephi 25:23).

"Many men say there is one God; the Father, the Son and the Holy Ghost are only one God. I say that is a strange God [anyhow]--three in one and one in three. . .It is curious organization . . . All are crammed into one God according to sectarianism (Christian faith). It would make the biggest God in all the world. He would be a wonderfully big God--he would be a giant or a monster," (Joseph Smith, Teachings, p. 372).

Some Mormons may disagree with a few of the points listed on this page, but all of what is stated here is from Mormon authors in good standing of the Mormon church.

#The Church of Jesus Christ of Latter-day Saints #Book of Mormon #LDS #cult #doctrine

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lincoln-cannon · 7 years ago

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The Church of Jesus Christ of Latter-day Saints (LDS Church), the largest Mormon denomination, has had 16 presidents since and including Joseph Smith, the founding prophet of Mormonism. My favorite sermon delivered by Joseph Smith happens to have been the last sermon he delivered to Mormons gathered for a general conference of the Church. And I thought it would be interesting to go back, identify, and read the last sermons delivered to a general conference of the Church by its other presidents over the last two centuries. Below is a list of the last general conference sermons delivered by LDS Church presidents. The list doesn't include President Thomas Monson. He is alive and currently serving as president of the Church, although it's unclear whether his health will permit him to speak at the next general conference, which is coming up soon. So the list only includes fifteen presidents because we can't yet identify President Monson's last general conference sermon. I've also included links to transcripts and recordings, as well as excerpts that I particularly liked, or that I found particularly interesting or illustrative of the sermon. On a personal note, I'm inspired by much in these sermons. And I value the insights they provide into the evolution of my religion and culture, which I love. But I can't say I agree with everything in them. With other members of the LDS Church, I sustain these persons as apostles and prophets, not because I think them infallible and not because I feel any obligation to unquestioning obedience. To the contrary, I consider them all quite fallible, every bit as human as you and I. And I consider the notion of unquestioning obedience to be a stupendously bad idea in general. To sustain a person as an apostle and prophet means, to me, to support that person in the effort to be a messenger (meaning of "apostle" in Greek) and forth-teller (function of a prophet in the Hebrew tradition, as opposed to fortune-telling) of the Gospel of Christ. And I feel that I and others do that best when we seriously listen to their words, thinking about and feeling them, whether or not we end up agreeing with them. 1) Joseph Smith Date: April 1844 (2 months before death) Context: Nauvoo, Illinois, before pioneer migration Topic: Eternal Progression (transcript) Excerpt:

“Here, then, is eternal life: to know the only wise and true God. And you have got to learn how to be gods yourselves, and to be kings and priests to God, the same as all gods have done before you, namely, by going from one small degree to another, and from a small capacity to a great one; from grace to grace, from exaltation to exaltation, until you attain to the resurrection of the dead, and are able to dwell in everlasting burnings, and to sit in glory, as do those who sit enthroned in everlasting power.”

2) Brigham Young Date: April 1877 (4 months before death) Context: Saint George, Utah, for temple dedication Topic: Law of Consecration (transcript) Excerpt:

“Supposing that the property of the whole community were divided today equally amongst all, what might we expect? Why, a year from today, we should need another division, for some would waste and squander it away, while others would add to their portion. The skill of building up and establishing the Zion of our God on the Earth is to take the people and teach them how to take care of themselves and that which the Lord has entrusted to their care, and to use all that we command to glorify his holy name. This is the work of regenerating, of elevating mankind to the higher plane of the Gospel.”

3) John Taylor Date: October 1884 (3 years before death) Context: Political exile would begin in 4 months Topic: Persecution of Polygamists by US Government (transcript) Excerpt:

“The lowest class of men, who violate their marital relations, and trample under foot all principles of virtue and integrity, can go on our juries, can vote at the polls, through the intrigues of corrupt men. And they thus try to shackle a free people, bring them into bondage, and make slaves of them, unless they will bow to their infernal behests. And in the name of Israel's God, we will not do it. We are not going to elevate prostitutes and men who violate their marital relations above men and women who are virtuous, honorable and upright. These are my feelings, and I am not afraid to proclaim them to the world.”

4) Wilford Woodruff Date: April 1898 (5 months before death) Context: Church had publicly renounced polygamy in 1890 (8 years previously) Topic: Temple Work for Founders of US Government (transcript) Excerpt:

“Every one of those men that signed the Declaration of Independence, with General Washington, called upon me, as an Apostle of the Lord Jesus Christ, in the Temple at St. George, two consecutive nights, and demanded at my hands that I should go forth and attend to the ordinances of the House of God for them. … Would those spirits have called upon me, as an Elder in Israel, to perform that work if they had not been noble spirits before God? They would not. I bear this testimony, because it is true. The Spirit of God bore record to myself and the brethren while we were laboring in that way.”

5) Lorenzo Snow Date: October 1901 (4 days before death) Context: Last president that knew Joseph Smith Topic: Duty of Stake Presidents (transcript) Excerpt:

“[Stake presidents] should consider the people in their respective Stakes, in their various dominions. They should regard them as their own family, as their sons and daughters; and take as deep an interest in them as they ought to take in their own wives and children. It should be their thought by day and by night, how and in what way they can be most serviceable to their respective charges. Oh, brethren, do remember these things that I am now talking about. Do not forget them.”

6) Joseph F. Smith Date: October 1918 (1 month before death) Context: World War I would end in 1 month (8 days before death) Topic: False Prophets (transcript) Excerpt:

“When you know God's truth, when you enter into God's rest, you will not be hunting after revelations from Tom, Dick and Harry all over the world. You will not be following the will of the wisps of the vagaries of men and women who advance nonsense and their own ideas. When you know the truth you will abide in the truth, and the truth will make you free, and it is only the truth that will free you from the errors of men, and from the falsehood and misrepresentations of the evil one who lays in wait to deceive and to mislead the people of God from the paths of righteousness and truth.”

7) Heber J. Grant Date: April 1945 (1 month before death) Context: World War II would end in 5 months (4 months after death) Topic: Good People Suffer (transcript) Excerpt:

“Into many of our homes sorrow has come since last conference. In the days ahead we must face the fact that more homes and more families will be broken by news of death and of other tragedies. May the peace and comfort of our Father in heaven bring its healing influence to all who are called upon to mourn and to bear affliction. And may we be strengthened with the understanding that being blessed does not mean that we shall always be spared all the disappointments and difficulties of life. We all have them, even though our troubles differ.”

8) George Albert Smith Date: October 1950 (6 months before death) Topic: Inspiration from Scripture and Ritual (transcript) Excerpt:

“What I want to emphasize is this: Not only do we have all that is contained in these sacred records, but also when you have received the gospel, been baptized, had the hands of the servants of the Lord laid upon your head and received the Holy Ghost, you have a right to the inspiration of the Almighty, if you live to be worthy of it.”

9) David O. McKay Date: October 1969 (3 months before death) Context: Read by his son (he had not spoken directly in general conference since October 1966) Topic: Value of the Church (transcript) Excerpt:

“Think what the Church is doing to help this army of leaders and teachers as individuals to become strong in the battle against the forces of the world! First, it places upon them the obligation of teaching their fellowmen by example, and there is no better safeguard placed upon an honest man or a sincere woman. Second, it develops the divine attribute of love for others. … The third requirement is purity of life. … Finally, it gives these leaders and teachers an opportunity to serve their fellowmen and thereby magnify the calling that has come to them and, indeed, to prove that they are real disciples of Christ.”

10) Joseph Fielding Smith Date: April 1972 (3 months before death) Topic: Gratitude (transcript and recording) Excerpt:

“I think we should conclude on a tone of thanksgiving, of blessing, and of testimony. I have no language to convey the feelings of thanksgiving which are in my heart for the infinite and eternal blessings the Lord has given to me, to my family, to the Church, and, in fact, to the whole world.”

11) Harold B. Lee Date: October 1973 (2 months before death) Topic: End of the World (transcript) Excerpt:

“[Matt 24] … Brothers and sisters, this is the day the Lord is speaking of. You see the signs are here. Be ye therefore ready. … Let us not turn a deaf ear now, but listen to these as the words that have come from the Lord, inspired of him, and we will be safe on Zion's hill, until all that the Lord has for his children shall have been accomplished. … And so, in the closing moments of this conference, I have been moved as I think I have never been moved before in all my life.”

12) Spencer W. Kimball Date: October 1982 (3 years before death) Context: Read by his secretary (he had not spoken directly in conference since April 1981) Topic: Mormons Are Christians (transcript and recording) Excerpt:

“There are some in the world who mistakenly say that we are a non-Christian Church, a cult, that we worship Joseph Smith rather than our Savior, Jesus Christ. How far from the truth they are! What heresy! … For the past century and a half since the Restoration, beginning with the Prophet Joseph Smith, the latter-day prophets of God have raised their voices in clarity and with authority and truth as they have borne their testimonies of the divinity of this great latter-day work and the redemptive power of the gospel of Jesus Christ.”

13) Ezra Taft Benson Date: September 1989 (5 years before death) Context: Read by his counselor (he had not spoken directly in conference since April 1989) Topic: To the Elderly (transcript and recording) Excerpt:

“May we suggest eight areas in which we can make the most of our senior years: 1. Work in the temple and attend often. … 2. Collect and write family histories. … 3. Become involved in missionary service. … 4. Provide leadership by building family togetherness. … 5. Accept and fulfill Church callings. … 6. Plan for your financial future. … 7. Render Christlike service. … 8. Stay physically fit, healthy, and active.”

14) Howard W. Hunter Date: October 1994 (5 months before death) Topic: Become Like Christ (transcript and recording) Excerpt:

“Let us follow the Son of God in all ways and all walks of life. Let us make him our exemplar and our guide. We are at a time in the history of the world and the growth of the Church when we must think more of holy things and act more like the Savior would expect his disciples to act. We should at every opportunity ask ourselves, ‘What would Jesus do?’ and then act more courageously upon the answer. We must be about his work as he was about his Father's. We should make every effort to become like Christ, the one perfect and sinless example this world has ever seen.”

15) Gordon B. Hinckley Date: October 2007 (3 months before death) Topic: Joseph Smith (transcript and recording) Excerpt:

“To you, this day, I affirm my witness of the calling of the Prophet Joseph, of his works, of the sealing of his testimony with his blood as a martyr to the eternal truth. Each of you can bear witness of the same thing. You and I are faced with the stark question of accepting the truth of the First Vision and that which followed it. On the question of its reality lies the very validity of this Church. If it is the truth, and I testify that it is, then the work in which we are engaged is the most important work on the earth.”

[Thanks for reading! You might also be interested in "The Consolation: An Interpretive Variation on the Last General Conference Sermon of Joseph Smith".] Originally published at lincoln.metacannon.net on September 22, 2017 at 05:45PM.

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fusion360 · 1 year ago

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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.

#blacks in the priesthood #blacks in mormonism

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fusion360 · 1 year ago

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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.

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fusion360 · 2 years ago

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The Impact of the 1978 Revelation on Black Mormons' Lives:

Introduction:

The year 1978 marked a significant turning point in the history of the Church of Jesus Christ of Latter-day Saints, commonly known as the Mormon Church. It was the year when the Church received a revelation, known as Official Declaration 2, which lifted the priesthood and temple ban that had been imposed on black individuals. This article explores the context leading up to this revelation, its impact on the Church and blacks in mormonism, and the ongoing efforts to promote racial equality within the Church of Jesus Christ.

The Historical Context:

For more than a century, blacks in Mormonism were denied access to the priesthood and the associated blessings within the Church. The origins of this ban can be traced back to the early days of the Church, when racial attitudes were deeply entrenched in American society. It was believed that black people were descended from Cain, which led to their exclusion from the priesthood.

The Path to Revelation:

As societal attitudes towards race began to change in the mid-20th century, so too did the Church's perception of the priesthood ban. There was an increasing awareness that the ban contradicted the Church's teachings of equality and the importance of all individuals in the eyes of God. Church leaders, including President Spencer W. Kimball, diligently sought divine guidance and prayed for direction on the matter.

The 1978 Revelation:

On June 8, 1978, President Spencer W. Kimball announced the revelation that lifted the priesthood and temple ban. Official Declaration 2 declared that all worthy male members of the Church, regardless of their race or color, could now receive the priesthood and participate in temple ordinances. This revelation marked a significant shift in the Church's stance on race and signaled a new era of inclusivity within Mormonism.

Impact and Significance:

The 1978 revelation had a profound impact on blacks in mormonism and the Church as a whole. It was a moment of immense joy, relief, and validation for black individuals who had long yearned for the opportunity to fully participate in the Church's spiritual and leadership aspects. It also brought about a renewed sense of unity and purpose within the Mormon community.

Promoting Racial Equality:

Following the 1978 revelation, the LDS Church has made concerted efforts to promote racial equality and inclusivity. The leadership has issued statements and teachings that emphasize the importance of love, respect, and equality for all individuals, regardless of their race or ethnicity. These efforts reflect a commitment to rectifying past discriminatory practices and fostering a more inclusive and diverse community of believers.

Continued Challenges and Progress:

While the lifting of the priesthood and temple ban was a significant milestone, it did not eradicate all racial challenges within the Church. The legacy of the ban and its consequences still linger, and there is ongoing work to address and overcome these challenges. The LDS Church continues to promote education, understanding, and dialogue about race, blacks in mormonism, and aims to create a more inclusive and harmonious environment for all members.

Conclusion:

The 1978 revelation was a turning point in the history of blacks in Mormonism. It marked the end of a discriminatory practice and opened the doors of opportunity and participation to black individuals within the Church. The revelation demonstrated the Church's capacity for change and growth, and it continues to guide the LDS community in its efforts to promote racial equality and inclusivity. While there are still challenges to overcome, the lifting of the priesthood and temple ban stands as a pivotal moment that shaped a more inclusive and diverse future for church members of all races.

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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fusion360 · 2 years ago

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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.

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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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fusion360 · 2 years ago

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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.

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