Criticism of Mormonism/Online documents/For my Wife and Children (Letter to my Wife)/Chapter 8

1. REDIRECTTemplate:Test3

Response to "For my Wife and Children" ("Letter to my Wife"): Chapter 8 - Blacks and the Church

Chapter 7 - Polygamy

A FAIR Analysis of: For my Wife and Children (Letter to my Wife), a work by author: Anonymous

Chapter 9 - Blood Atonement

Response to claims made in "For my Wife and Children" ("Letter to my Wife"): Chapter 8 - Blacks and the Church

Jump to details:

• Response to claim: "For over 150 years the Church has taught and sustained racially prejudiced doctrines; while attributing these teachings to God’s will"
• Response to claim: Brigham Young "went as far as preaching death as a consequence for inter-race marriage"
• Response to claim: "As a church claiming to be led by Jesus Christ himself, I would expect it to be on the front line fighting for equal rights for all people; instead the Church did nothing. In fact, they actually tried to prevent it"
• Response to claim: "Prior to 1978, blacks could only be servants in the Celestial kingdom"
• Response to claim: "President Ezra Taft Benson gave a talk in general conference after the passing of the (1964) Civil Rights Act and before the Church changed its stance on the issue....President Benson does not sound like the Lord’s prophet bringing a message of love"
• Response to claim: "the Church blatantly contradicts itself when disavowing: '…that black skin was a sign of disfavor or curse…'"

Response to claim: "For over 150 years the Church has taught and sustained racially prejudiced doctrines; while attributing these teachings to God’s will"

The author(s) of "For my Wife and Children" ("Letter to my Wife") make(s) the following claim:

For over 150 years the Church has taught and sustained racially prejudiced doctrines; while attributing these teachings to God’s will.

Author's sources:

1. 
   
2. Brigham Young, Journal of Discourses 10:110.
3. Brigham Young, Journal of Discourses 7:290.
4. Brigham Young, Journal of Discourses 7:335-338.
5. Brigham Young, Journal of Discourses 7:282-291.
6. George Albert Smith, General Conference, April 1939.
7. George Albert Smith, Statement by the First Presidency of the Church of Jesus Christ of Latter Day Saints on the Negro Question, August 17, 1949.
8. Joseph Fielding Smith, The Way to Perfection, 1984, p.43.
9. Joseph Fielding Smith, The Way to Perfection, 1984, p.101-2
10. Bruce R. McConkie, Mormon Doctrine, 1966, pp.527-528.
11. Pres. David O. McKay, Hugh B. Brown, N. Eldon Tanner. Letter of the First Presidency Clarifies Church’s Position on the Negro – Dec. 15, 1969. Printed in The Improvement Era, Feb. 1970, p.71

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

Prior to the lifting of the priesthood ban in 1978, a number of Church leaders made statements regarding Blacks that are now considered blatantly racist. For that matter, so did many other public figures within American society during that period of time. We should be forgiving of past prophets who we today would perceive as being "racists," or otherwise unsophisticated when compared to the present day. Lest we judge harshly, we ought to consider that even the Savior himself spoke of "outsiders" using language that we today would consider grossly offensive (Matthew 15:26). We are warned, however, that we will be judged in the same manner in which we judge others (Matthew 7:2, Mark 4:24). If we condemn those of the past for being imperfect or influenced by their culture, what can we expect for ourselves?

FAIR Answers—back to home page

V

Articles about Race and the Church of Jesus Christ

Priesthood ban	Combating racial prejudice Origin Policy or doctrine Racist statements Neural or less valiant Curse of Ham Scripture and the ban Ending the ban Social pressure First Pres statements Testimonies of the revelation Repudiated ideas Brigham Young Mark E. Petersen Official Declaration 2
Native Americans	Indian placement program

V

Articles about Brigham Young

Teachings	Creation President of US? Adam-God theory Moon inhabited by Quakers? Words as scripture Science and education Word of Wisdom Need to know for ourselves Total submission to him?
History	1844 Succession to Joseph Smith Disagreements with Emma Smith Divine manifestations Freemasonry Lucy Mack Smith's Biography of Joseph Smith *Brigham Young and the Mountain Meadows Massacre The 'Mormon Reformation'
Race	Brigham Young's statements regarding race
Critics	Fabricated quotes from Brigham Young Quote mining JoD 13:95 Not witness of Christ? Reviews of books about Brigham Young

Russell W. Stevenson, "Shouldering the Cross: How to Condemn Racism and Still Call Brigham Young a Prophet"

Russell W. Stevenson,  Proceedings of the 2014 FairMormon Conference, (8 August 2014)

I’ve entitled this presentation, “Shouldering the Cross” and there is a reason for that that we are going to get into later on. But suffice it to say, there is a fairly long tradition of discussing the origins of the priesthood ban within the context of personal sacrifice; of a willingness to give up one’s dearest principles for what people tend to believe was doctrine or a fundamental part of the Church.[1] The subtitle is, “How to Condemn Racism While Still Calling Brigham Young a Prophet.” Obviously, we are going to be discussing both what racism is and is not and what it means to be a prophet and perhaps how we can, or perhaps should, redefine that term.

Click here to view the complete article

Was Brigham Young a racist?

Brigham Young made a number of statements which are now considered blatantly racist

Brigham Young made a number of statements which are now considered blatantly racist.

Why did past prophets make racist statements? God had already revealed to Peter that he should not call anything "common" that God had cleansed (Acts 10:9-16), yet some modern-day prophets thought that blacks were inferior to whites; why is that?

Elder Neil L. Anderson said,

A few question their faith when they find a statement made by a Church leader decades ago that seems incongruent with our doctrine. There is an important principle that governs the doctrine of the Church. The doctrine is taught by all 15 members of the First Presidency and Quorum of the Twelve. It is not hidden in an obscure paragraph of one talk. True principles are taught frequently and by many. Our doctrine is not difficult to find.

The leaders of the Church are honest but imperfect men. Remember the words of Moroni: "Condemn me not because of mine imperfection, neither my father … ; but rather give thanks unto God that he hath made manifest unto you our imperfections, that ye may learn to be more wise than we have been" (Ether 12꞉6).

We should be forgiving of past prophets who we today would perceive as being "racists," or otherwise unsophisticated when compared to the present day

We should be forgiving of past prophets who we today would perceive as being "racists," or otherwise unsophisticated when compared to the present day. Lest we judge harshly, we ought to consider that even the Savior himself spoke of "outsiders" using language that we today would consider grossly offensive (Matthew 15:26).

We are warned, however, that we will be judged in the same manner in which we judge others (Matthew 7:2, Mark 4:24). If we condemn those of the past for being imperfect or influenced by their culture, what can we expect for ourselves?

"On the day I arrived, students had seen the segment in which Governor Ross Barnett physically bars James Meredith from registering at Ole Miss. In the ensuing discussion, the teacher asked students why Barnett objected to Meredith’s enrollment. One boy raised his hand and volunteered, ‘Prejudice.’ The teacher nodded and the discussion moved on.

"That simple ‘prejudice’ unsettled me. Four hundred years of racial history reduced to a one-word response? This set me to wondering what would it take before we begin to think historically about such concepts as ‘prejudice,’ racism,’ ‘tolerance,’ fairness,’ and ‘equity.’ At what point do we come to see these abstractions not as transcendent truths soaring above time and place, but as patterns of thought that take root in particular historical moments, develop, grow, and emerge in new forms in successive generations while still bearing traces of their former selves?"

— Sam Wineburg, Historical Thinking and Other Unnatural Acts (Philadeliphia: temple University Press, 2001), 17.

The perception that past prophets were "just like us" is incorrect

In the Church we spend a lot of time "likening the scriptures unto ourselves," to use Nephi's phrase (1 Nephi 19꞉23).

This approach has the advantage of making the teachings of the scriptures and early Church leaders apply to us, so they become agents of change in our lives, rather than just artifacts to be studied in a detached way.

The disadvantage of this approach, though, is that it can build the perception that past prophets were "just like us" — having all the same assumptions, traditions, and beliefs. But this is not the case at all. Prophets in all dispensations have been "men of their times," who were raised with certain beliefs and interacted all their lives with others who shared those beliefs.

For example, the Old Testament peoples believed the earth was a flat expanse, with the sky a solid dome made out of a shiny, brass-like substance. But this was the way everyone understood things at that time, so we don't begrudge Isaiah and Ezekiel of speaking of the "four corners of the earth" (Isaiah 11:12; Ezekiel 7:2), or Job for thinking the sky was a mirror (Job 37:18), or the Psalmist for thinking the earth stood still while the sun went around it (Psalms 93:1; Psalms 19:4-6).

The same principle holds true when examining the beliefs of earlier prophets about people of different races. Most nineteenth-century Latter-day Saints were raised in a world where all Black people were either slaves or illiterate poor. At the time there was much debate among American Christians in general as to how Blacks fit into God's overall plan as described in the Bible. Many theories abounded, with virtually all of them justifying, in one way or another, slavery or relegation of Blacks to the role of second-class citizens. There was even debate as to whether or not Blacks were human beings with souls that could receive salvation. (In contrast to this general Christian view, Joseph Smith declared rather progressively that yes, Blacks did have souls and could be saved.

Some LDS leaders were wary of the civil rights movement that started in the 1950s, and publicly stated their concerns

This continued into the twentieth century. Some LDS leaders were wary of the civil rights movement that started in the 1950s, and publicly stated their concerns. But there were differences of opinion among the brethren on this. At one end was Elder Ezra Taft Benson, who believed that the American civil rights movement was a front for communism; at the other was President Hugh B. Brown, who felt that the Church should publicly support the civil rights movement.

From our perspective as "enlightened" people of the early twenty-first century, virtually everyone in America up until the last few decades — prophets and other LDS leaders included — held beliefs that we could now consider racist. But that was the culture of the times, and we, like the rest of society, have progressed (line upon line, precept upon precept, see 2 Nephi 28꞉30) to become better people in this respect, more tolerant, more accepting. Fifty years from now, people will probably look back at our time and say, "How could they have been so bigoted?" Or, "How could they have missed issue X, which seems so clear to us now, in retrospect?"

The key point here is that the Lord works with the people who are available

The key point here is that the Lord works with the people who are available. He does not make them into radicals; he gives them just enough light and understanding to lift the Saints a little and make them more fit for the kingdom. In his mercy, God works with people where they are, and does not wait for them to be perfect before he will deign to speak to them.

Non-LDS Biblical commentators have noted this same tendency is present with Biblical prophets:

Though purified and ennobled by the influence of His Holy Spirit; men each with his own peculiarities of manner and disposition—each with his own education or want of education—each with his own way of looking at things—each influenced differently from another by the different experiences and disciplines of his life. Their inspiration did not involve a suspension of their natural faculties; it did not even make them free from earthly passion; it did not make them into machines—it left them men. Therefore we find their knowledge sometimes no higher than that of their contemporaries.

Did Brigham Young say that race mixing was punishable by death?

Brigham Young said that race mixing was punishable by death

Yes, Brigham Young did makes statements to this effect. One of the most well known is this one from March 8, 1863:

Shall I tell you the law of God in regard to the African race? If the white man who belongs to the chosen seed mixes his blood with the seed of Cain, the penalty, under the law of God, is death on the spot. This will always be so. The nations of the earth have transgressed every law that God has given, they have changed the ordinances and broken every covenant made with the fathers, and they are like a hungry man that dreameth that he eateth, and he awaketh and behold he is empty.

It was a complex issue. After all, laws against interracial marriage still existed in a number of states until June of 1967—with Utah making interracial marriage legal in 1963—when the Supreme Court finally argued that they were unconstitutional - a hundred years after some of Brigham Young's comments. At the time that the supreme court made interracial marriage legal in all states, 16 states still had laws banning interracial marriage. In 1958, the number was 24.

President Young's views were connected to his views on priesthood and sealings, they were affected by his own cultural upbringing, and they were affected by changes that happened in the late 1840s. Among these was this challenge posed to his and the other Saints' worldview of black men actually marrying white women in the Church.

While there were a couple of instances where violence actually happened (and several cases of interracial marriage), Brigham Young didn't ever actually try to have someone killed for doing this, and this was typical of Young's over the top rhetoric that he used from time to time at the pulpit.

While there were a couple of instances where violence actually happened (and several cases of interracial marriage), Brigham Young didn't ever actually try to have someone killed for doing this. There were, at the time, interracial marriages in Utah that were already solemnized and others that were solemnized after this statement was made and yet Brigham never ordered such an execution. Was he aware of these marriages? One would assume he that he likely did become aware of at least one during his ~30-year tenure as Prophet, President of the Church, and Governor of Utah. We may well assume that some of this (although based in racist attitudes that were prevalent in American society and held by Brigham Young) was typical of Young's over the top rhetoric that he used from time to time at the pulpit for effect--showing that often he had more bark than he did bite.

⍗

Learn more about racial issues

Key sources	Darius Gray, "No Johnny-Come-Lately: The 182-Year-Long BLACK Mormon Moment," Proceedings of the 2012 FAIR Conference (August 2012). link Marvin Perkins, "Blacks in the Scriptures," Proceedings of the 2014 FAIR Conference (August 2014). link Paul Reeve, "'From Not White Enough, to Too White: Rethinking the Mormon Racial Story'," Proceedings of the 2015 FAIR Conference (August 2015). link Russell Stevenson, "'Shouldering the Cross, or How to Condemn Racism and Still Call Brigham Young a Prophet'," Proceedings of the 2014 FAIR Conference (August 2014). link
FAIR links	Alex Boyé, "International Perspectives of a Black Member in a 'White' Church," Proceedings of the 2004 FAIR Conference (August 2004). link Darius Gray, "Blacks in the Bible," Proceedings of the 2005 FAIR Conference (August 2005). link Marcus Martins, "A Black Man in Zion: Reflections on Race in the Restored Gospel," Proceedings of the 2006 FAIR Conference (August 2006). link Armand L. Mauss, "The LDS Church and the Race Issue: A Study in Misplaced Apologetics," Proceedings of the 2003 FAIR Conference (August 2003). link Renee Olson, "Dispelling the Black Myth," Proceedings of the 2002 FAIR Conference (August 2002). link Marvin Perkins, "How to Reach African-Americans," Proceedings of the 2005 FAIR Conference (August 2005). link     LDS Church and the Race Issue: Study in Misplaced Apologetics, Armand Mauss, 2003 FAIR Conference Part 1: LDS Church and the Race Issue: Study in Misplaced Apologetics Part 2: LDS Church and the Race Issue: Study in Misplaced Apologetics Part 3: LDS Church and the Race Issue: Study in Misplaced Apologetics Margaret Blair Young, "Black Latter-day Saints: A Faith-FULL History," Proceedings of the 2003 FAIR Conference (August 2003). link Darius Gray and Margaret Blair Young, "Empathetic Imagination: Reading Between the Lines in Standing on the Promises," Proceedings of the 2004 FAIR Conference (August 2004). link
Video	Empathetic Imagination: Reading Between the Lines in 'Standing On the Promises' , Darius Gray, Margaret Young, 2004 FAIR Conference Part 1:Empathetic Imagination: Reading Between the Lines in 'Standing On the Promises' Part 2:Empathetic Imagination: Reading Between the Lines in 'Standing On the Promises' Part 3:Empathetic Imagination: Reading Between the Lines in 'Standing On the Promises' Part 4:Empathetic Imagination: Reading Between the Lines in 'Standing On the Promises' Part 5:Empathetic Imagination: Reading Between the Lines in 'Standing On the Promises' Part 6:Empathetic Imagination: Reading Between the Lines in 'Standing On the Promises'     Blacks in the Bible, Darius Gray, 2005 FAIR Conference Part 1: Blacks in the Bible Part 2: Blacks in the Bible Part 3: Blacks in the Bible     A Black Man in Zion: Reflections on Race in the Restored Gospel, Marcus Martins, 2006 FAIR Conference (YouTube Video) Part 1:A Black Man in Zion: Reflections on Race in the Restored Gospel Part 2:A Black Man in Zion: Reflections on Race in the Restored Gospel Part 3:A Black Man in Zion: Reflections on Race in the Restored Gospel Part 4:A Black Man in Zion: Reflections on Race in the Restored Gospel     Reaching Black Saints, Marvin Perkins, 2005 FAIR Conference Part 1: Reaching Black Saints Part 2: Reaching Black Saints Part 3: Reaching Black Saints Part 4: Reaching Black Saints Part 5: Reaching Black Saints
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders Scripture Brigham Young Book of Mormon: racial issues

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Source(s) of the criticism

Critical sources

John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014). Bill Maher, Real Time with Bill Maher, HBO, 16 February 2007 Walter Martin, The Kingdom of the Cults (Revised) (Minneapolis: Bethany House Publishers, 1997), 194. ( Index of claims ) Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), Chapter 16. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 296.( Index of claims ) Simon Southerton, Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church (Salt Lake City, UT: Signature Books, 2004) 10–11. ( Index of claims )*Watchman Fellowship, The Watchman Expositor (Page 3)

Notes

Response to claim: Brigham Young "went as far as preaching death as a consequence for inter-race marriage"

The author(s) of "For my Wife and Children" ("Letter to my Wife") make(s) the following claim:

Brigham Young "went as far as preaching death as a consequence for inter-race marriage"

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

FAIR Answers—back to home page

V

Articles about Race and the Church of Jesus Christ

Priesthood ban	Combating racial prejudice Origin Policy or doctrine Racist statements Neural or less valiant Curse of Ham Scripture and the ban Ending the ban Social pressure First Pres statements Testimonies of the revelation Repudiated ideas Brigham Young Mark E. Petersen Official Declaration 2
Native Americans	Indian placement program

V

Articles about Brigham Young

Teachings	Creation President of US? Adam-God theory Moon inhabited by Quakers? Words as scripture Science and education Word of Wisdom Need to know for ourselves Total submission to him?
History	1844 Succession to Joseph Smith Disagreements with Emma Smith Divine manifestations Freemasonry Lucy Mack Smith's Biography of Joseph Smith *Brigham Young and the Mountain Meadows Massacre The 'Mormon Reformation'
Race	Brigham Young's statements regarding race
Critics	Fabricated quotes from Brigham Young Quote mining JoD 13:95 Not witness of Christ? Reviews of books about Brigham Young

Russell W. Stevenson, "Shouldering the Cross: How to Condemn Racism and Still Call Brigham Young a Prophet"

Russell W. Stevenson,  Proceedings of the 2014 FairMormon Conference, (8 August 2014)

I’ve entitled this presentation, “Shouldering the Cross” and there is a reason for that that we are going to get into later on. But suffice it to say, there is a fairly long tradition of discussing the origins of the priesthood ban within the context of personal sacrifice; of a willingness to give up one’s dearest principles for what people tend to believe was doctrine or a fundamental part of the Church.[1] The subtitle is, “How to Condemn Racism While Still Calling Brigham Young a Prophet.” Obviously, we are going to be discussing both what racism is and is not and what it means to be a prophet and perhaps how we can, or perhaps should, redefine that term.

Click here to view the complete article

Was Brigham Young a racist?

Brigham Young made a number of statements which are now considered blatantly racist

Brigham Young made a number of statements which are now considered blatantly racist.

Why did past prophets make racist statements? God had already revealed to Peter that he should not call anything "common" that God had cleansed (Acts 10:9-16), yet some modern-day prophets thought that blacks were inferior to whites; why is that?

Elder Neil L. Anderson said,

A few question their faith when they find a statement made by a Church leader decades ago that seems incongruent with our doctrine. There is an important principle that governs the doctrine of the Church. The doctrine is taught by all 15 members of the First Presidency and Quorum of the Twelve. It is not hidden in an obscure paragraph of one talk. True principles are taught frequently and by many. Our doctrine is not difficult to find.

The leaders of the Church are honest but imperfect men. Remember the words of Moroni: "Condemn me not because of mine imperfection, neither my father … ; but rather give thanks unto God that he hath made manifest unto you our imperfections, that ye may learn to be more wise than we have been" (Ether 12꞉6).

We should be forgiving of past prophets who we today would perceive as being "racists," or otherwise unsophisticated when compared to the present day

We should be forgiving of past prophets who we today would perceive as being "racists," or otherwise unsophisticated when compared to the present day. Lest we judge harshly, we ought to consider that even the Savior himself spoke of "outsiders" using language that we today would consider grossly offensive (Matthew 15:26).

We are warned, however, that we will be judged in the same manner in which we judge others (Matthew 7:2, Mark 4:24). If we condemn those of the past for being imperfect or influenced by their culture, what can we expect for ourselves?

"On the day I arrived, students had seen the segment in which Governor Ross Barnett physically bars James Meredith from registering at Ole Miss. In the ensuing discussion, the teacher asked students why Barnett objected to Meredith’s enrollment. One boy raised his hand and volunteered, ‘Prejudice.’ The teacher nodded and the discussion moved on.

"That simple ‘prejudice’ unsettled me. Four hundred years of racial history reduced to a one-word response? This set me to wondering what would it take before we begin to think historically about such concepts as ‘prejudice,’ racism,’ ‘tolerance,’ fairness,’ and ‘equity.’ At what point do we come to see these abstractions not as transcendent truths soaring above time and place, but as patterns of thought that take root in particular historical moments, develop, grow, and emerge in new forms in successive generations while still bearing traces of their former selves?"

— Sam Wineburg, Historical Thinking and Other Unnatural Acts (Philadeliphia: temple University Press, 2001), 17.

The perception that past prophets were "just like us" is incorrect

In the Church we spend a lot of time "likening the scriptures unto ourselves," to use Nephi's phrase (1 Nephi 19꞉23).

This approach has the advantage of making the teachings of the scriptures and early Church leaders apply to us, so they become agents of change in our lives, rather than just artifacts to be studied in a detached way.

The disadvantage of this approach, though, is that it can build the perception that past prophets were "just like us" — having all the same assumptions, traditions, and beliefs. But this is not the case at all. Prophets in all dispensations have been "men of their times," who were raised with certain beliefs and interacted all their lives with others who shared those beliefs.

For example, the Old Testament peoples believed the earth was a flat expanse, with the sky a solid dome made out of a shiny, brass-like substance. But this was the way everyone understood things at that time, so we don't begrudge Isaiah and Ezekiel of speaking of the "four corners of the earth" (Isaiah 11:12; Ezekiel 7:2), or Job for thinking the sky was a mirror (Job 37:18), or the Psalmist for thinking the earth stood still while the sun went around it (Psalms 93:1; Psalms 19:4-6).

The same principle holds true when examining the beliefs of earlier prophets about people of different races. Most nineteenth-century Latter-day Saints were raised in a world where all Black people were either slaves or illiterate poor. At the time there was much debate among American Christians in general as to how Blacks fit into God's overall plan as described in the Bible. Many theories abounded, with virtually all of them justifying, in one way or another, slavery or relegation of Blacks to the role of second-class citizens. There was even debate as to whether or not Blacks were human beings with souls that could receive salvation. (In contrast to this general Christian view, Joseph Smith declared rather progressively that yes, Blacks did have souls and could be saved.

Some LDS leaders were wary of the civil rights movement that started in the 1950s, and publicly stated their concerns

This continued into the twentieth century. Some LDS leaders were wary of the civil rights movement that started in the 1950s, and publicly stated their concerns. But there were differences of opinion among the brethren on this. At one end was Elder Ezra Taft Benson, who believed that the American civil rights movement was a front for communism; at the other was President Hugh B. Brown, who felt that the Church should publicly support the civil rights movement.

From our perspective as "enlightened" people of the early twenty-first century, virtually everyone in America up until the last few decades — prophets and other LDS leaders included — held beliefs that we could now consider racist. But that was the culture of the times, and we, like the rest of society, have progressed (line upon line, precept upon precept, see 2 Nephi 28꞉30) to become better people in this respect, more tolerant, more accepting. Fifty years from now, people will probably look back at our time and say, "How could they have been so bigoted?" Or, "How could they have missed issue X, which seems so clear to us now, in retrospect?"

The key point here is that the Lord works with the people who are available

The key point here is that the Lord works with the people who are available. He does not make them into radicals; he gives them just enough light and understanding to lift the Saints a little and make them more fit for the kingdom. In his mercy, God works with people where they are, and does not wait for them to be perfect before he will deign to speak to them.

Non-LDS Biblical commentators have noted this same tendency is present with Biblical prophets:

Though purified and ennobled by the influence of His Holy Spirit; men each with his own peculiarities of manner and disposition—each with his own education or want of education—each with his own way of looking at things—each influenced differently from another by the different experiences and disciplines of his life. Their inspiration did not involve a suspension of their natural faculties; it did not even make them free from earthly passion; it did not make them into machines—it left them men. Therefore we find their knowledge sometimes no higher than that of their contemporaries.

Did Brigham Young say that race mixing was punishable by death?

Brigham Young said that race mixing was punishable by death

Yes, Brigham Young did makes statements to this effect. One of the most well known is this one from March 8, 1863:

Shall I tell you the law of God in regard to the African race? If the white man who belongs to the chosen seed mixes his blood with the seed of Cain, the penalty, under the law of God, is death on the spot. This will always be so. The nations of the earth have transgressed every law that God has given, they have changed the ordinances and broken every covenant made with the fathers, and they are like a hungry man that dreameth that he eateth, and he awaketh and behold he is empty.

It was a complex issue. After all, laws against interracial marriage still existed in a number of states until June of 1967—with Utah making interracial marriage legal in 1963—when the Supreme Court finally argued that they were unconstitutional - a hundred years after some of Brigham Young's comments. At the time that the supreme court made interracial marriage legal in all states, 16 states still had laws banning interracial marriage. In 1958, the number was 24.

President Young's views were connected to his views on priesthood and sealings, they were affected by his own cultural upbringing, and they were affected by changes that happened in the late 1840s. Among these was this challenge posed to his and the other Saints' worldview of black men actually marrying white women in the Church.

While there were a couple of instances where violence actually happened (and several cases of interracial marriage), Brigham Young didn't ever actually try to have someone killed for doing this, and this was typical of Young's over the top rhetoric that he used from time to time at the pulpit.

While there were a couple of instances where violence actually happened (and several cases of interracial marriage), Brigham Young didn't ever actually try to have someone killed for doing this. There were, at the time, interracial marriages in Utah that were already solemnized and others that were solemnized after this statement was made and yet Brigham never ordered such an execution. Was he aware of these marriages? One would assume he that he likely did become aware of at least one during his ~30-year tenure as Prophet, President of the Church, and Governor of Utah. We may well assume that some of this (although based in racist attitudes that were prevalent in American society and held by Brigham Young) was typical of Young's over the top rhetoric that he used from time to time at the pulpit for effect--showing that often he had more bark than he did bite.

⍗

Learn more about racial issues

Key sources	Darius Gray, "No Johnny-Come-Lately: The 182-Year-Long BLACK Mormon Moment," Proceedings of the 2012 FAIR Conference (August 2012). link Marvin Perkins, "Blacks in the Scriptures," Proceedings of the 2014 FAIR Conference (August 2014). link Paul Reeve, "'From Not White Enough, to Too White: Rethinking the Mormon Racial Story'," Proceedings of the 2015 FAIR Conference (August 2015). link Russell Stevenson, "'Shouldering the Cross, or How to Condemn Racism and Still Call Brigham Young a Prophet'," Proceedings of the 2014 FAIR Conference (August 2014). link
FAIR links	Alex Boyé, "International Perspectives of a Black Member in a 'White' Church," Proceedings of the 2004 FAIR Conference (August 2004). link Darius Gray, "Blacks in the Bible," Proceedings of the 2005 FAIR Conference (August 2005). link Marcus Martins, "A Black Man in Zion: Reflections on Race in the Restored Gospel," Proceedings of the 2006 FAIR Conference (August 2006). link Armand L. Mauss, "The LDS Church and the Race Issue: A Study in Misplaced Apologetics," Proceedings of the 2003 FAIR Conference (August 2003). link Renee Olson, "Dispelling the Black Myth," Proceedings of the 2002 FAIR Conference (August 2002). link Marvin Perkins, "How to Reach African-Americans," Proceedings of the 2005 FAIR Conference (August 2005). link     LDS Church and the Race Issue: Study in Misplaced Apologetics, Armand Mauss, 2003 FAIR Conference Part 1: LDS Church and the Race Issue: Study in Misplaced Apologetics Part 2: LDS Church and the Race Issue: Study in Misplaced Apologetics Part 3: LDS Church and the Race Issue: Study in Misplaced Apologetics Margaret Blair Young, "Black Latter-day Saints: A Faith-FULL History," Proceedings of the 2003 FAIR Conference (August 2003). link Darius Gray and Margaret Blair Young, "Empathetic Imagination: Reading Between the Lines in Standing on the Promises," Proceedings of the 2004 FAIR Conference (August 2004). link
Video	Empathetic Imagination: Reading Between the Lines in 'Standing On the Promises' , Darius Gray, Margaret Young, 2004 FAIR Conference Part 1:Empathetic Imagination: Reading Between the Lines in 'Standing On the Promises' Part 2:Empathetic Imagination: Reading Between the Lines in 'Standing On the Promises' Part 3:Empathetic Imagination: Reading Between the Lines in 'Standing On the Promises' Part 4:Empathetic Imagination: Reading Between the Lines in 'Standing On the Promises' Part 5:Empathetic Imagination: Reading Between the Lines in 'Standing On the Promises' Part 6:Empathetic Imagination: Reading Between the Lines in 'Standing On the Promises'     Blacks in the Bible, Darius Gray, 2005 FAIR Conference Part 1: Blacks in the Bible Part 2: Blacks in the Bible Part 3: Blacks in the Bible     A Black Man in Zion: Reflections on Race in the Restored Gospel, Marcus Martins, 2006 FAIR Conference (YouTube Video) Part 1:A Black Man in Zion: Reflections on Race in the Restored Gospel Part 2:A Black Man in Zion: Reflections on Race in the Restored Gospel Part 3:A Black Man in Zion: Reflections on Race in the Restored Gospel Part 4:A Black Man in Zion: Reflections on Race in the Restored Gospel     Reaching Black Saints, Marvin Perkins, 2005 FAIR Conference Part 1: Reaching Black Saints Part 2: Reaching Black Saints Part 3: Reaching Black Saints Part 4: Reaching Black Saints Part 5: Reaching Black Saints
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Source(s) of the criticism

Critical sources

John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014). Bill Maher, Real Time with Bill Maher, HBO, 16 February 2007 Walter Martin, The Kingdom of the Cults (Revised) (Minneapolis: Bethany House Publishers, 1997), 194. ( Index of claims ) Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), Chapter 16. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 296.( Index of claims ) Simon Southerton, Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church (Salt Lake City, UT: Signature Books, 2004) 10–11. ( Index of claims )*Watchman Fellowship, The Watchman Expositor (Page 3)

Notes

Response to claim: "As a church claiming to be led by Jesus Christ himself, I would expect it to be on the front line fighting for equal rights for all people; instead the Church did nothing. In fact, they actually tried to prevent it"

The author(s) of "For my Wife and Children" ("Letter to my Wife") make(s) the following claim:

As a church claiming to be led by Jesus Christ himself, I would expect it to be on the front line fighting for equal rights for all people; instead the Church did nothing. In fact, they actually tried to prevent it. In January 1964, member of the Quorum of the 12 Apostles, Delbert L. Stapley, wrote to Michigan Governor George Romney. Governor Romney would later campaign to be President of the United States, as did his son, Mitt Romney. In his letter, Elder Stapley urged Governor Romney not to support the Civil Rights Act as it would bring the integration of blacks into society.

Author's sources:

1. 
   
2. Delbert L. Stapley, Letter to Gov. George Romney, January 23, 1964. https://archive.org/stream/DelbertStapleyLetter/delbert_stapley_Letter#_page/n0/mode/2up

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

Beside the fact that the author presumes to know what Jesus would do, it should be noted that the Church did not "try to prevent it": Elder Stapley himself tried to prevent it "as a personal friend," because he personally opposed desegregation and felt that the writings of Joseph Smith backed up his position. In a portion of Elder Stapley's letter to George Romney that the author has not included, Elder Stapley stated specifically that he was not representing the Church on this request:

After listening to your talk on Civil Rights, I am very much concerned. Several others have expressed the same concern to me. It does not altogether harmonize with my own understandings regarding this subject; therefore, I thought to drop you a note -- not in my official Church position, but as a personal friend. Only President McKay can speak for the Church.

Response to claim: "Prior to 1978, blacks could only be servants in the Celestial kingdom"

The author(s) of "For my Wife and Children" ("Letter to my Wife") make(s) the following claim:

Prior to 1978, blacks could only be servants in the Celestial kingdom.

Author's sources:

1. 
   
2. Elder Mark E. Peterson, lecture at BYU, 1954.

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

The statement by Mark E. Peterson during a lecture at BYU in 1954 that blacks would enter the Celestial Kingdom as servants was his own idea and was never a doctrine of the Church. Peterson's view that blacks can only serve alongside whites as servants in the Celestial Kingdom has been contradicted by almost every president of the Church since Joseph Smith.

"Approaching Mormon Doctrine," LDS Newsroom (May 2007): "Not every statement made by a Church leader, past or present, necessarily constitutes doctrine"

Not every statement made by a Church leader, past or present, necessarily constitutes doctrine. A single statement made by a single leader on a single occasion often represents a personal, though well-considered, opinion, but is not meant to be officially binding for the whole Church. With divine inspiration, the First Presidency (the prophet and his two counselors) and the Quorum of the Twelve Apostles (the second-highest governing body of the Church) counsel together to establish doctrine that is consistently proclaimed in official Church publications. This doctrine resides in the four “standard works” of scripture (the Holy Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price), official declarations and proclamations, and the Articles of Faith. Isolated statements are often taken out of context, leaving their original meaning distorted. —(Click here to continue)

1. REDIRECTRepudiated ideas about race#Why did Mark E. Petersen say that blacks would go the the Celestial Kingdom as servants?

FAIR Answers—back to home page

V

Articles about Race and the Church of Jesus Christ

Priesthood ban	Combating racial prejudice Origin Policy or doctrine Racist statements Neural or less valiant Curse of Ham Scripture and the ban Ending the ban Social pressure First Pres statements Testimonies of the revelation Repudiated ideas Brigham Young Mark E. Petersen Official Declaration 2
Native Americans	Indian placement program

December 25, 1869: I attended the School of the Prophets. Many questions were asked. President Young answered them. Lorenzo Young asked if the spirits of Negroes were neutral in heaven. He said someone said Joseph Smith said they were. President Young said no they were not. There were no neutral spirits in heaven at the time of the rebellion. All took sides. He said if anyone said that he heard the Prophet Joseph say that the spirits of the Blacks were neutral in heaven, he would not believe them, for he heard Joseph say to the contrary. All spirits are pure that come from the presence of God. The posterity of Cain are black because he commit[ted] murder. He killed Abel and God set a mark upon his posterity. But the spirits are pure that enter their tabernacles and there will be a chance for the redemption of all the children of Adam except the sons of perdition.

—Wilford Woodruff's Journal, entry dated Dec. 25, 1869.

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Gospel Topics: "Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects actions in a premortal life"

"Race and the Priesthood," Gospel Topics on LDS.org:

Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects actions in a premortal life; that mixed-race marriages are a sin; or that blacks or people of any other race or ethnicity are inferior in any way to anyone else. Church leaders today unequivocally condemn all racism, past and present, in any form.

Since that day in 1978, the Church has looked to the future, as membership among Africans, African Americans and others of African descent has continued to grow rapidly. While Church records for individual members do not indicate an individual’s race or ethnicity, the number of Church members of African descent is now in the hundreds of thousands.

The Church proclaims that redemption through Jesus Christ is available to the entire human family on the conditions God has prescribed. It affirms that God is "no respecter of persons"24 and emphatically declares that anyone who is righteous—regardless of race—is favored of Him. The teachings of the Church in relation to God’s children are epitomized by a verse in the second book of Nephi: "[The Lord] denieth none that cometh unto him, black and white, bond and free, male and female; . . . all are alike unto God, both Jew and Gentile.—(Click here to continue)

Joseph Fielding Smith: "We know of no scripture, ancient or modern, that declares that at the time of the rebellion in heaven that one-third of the hosts of heaven remained neutral"

We know of no scripture, ancient or modern, that declares that at the time of the rebellion in heaven that one-third of the hosts of heaven remained neutral. ... That one-third of the hosts of heaven remained neutral and therefore were cursed by having a black skin, could hardly be true, for the negro race has not constituted one-third of the inhabitants of the earth. —(Click here to continue)

Was the idea that Blacks were neutral in the "war in heaven" ever official doctrine?

The "neutral in the war in heaven" argument was never doctrine. In fact, some Church leaders, starting with Brigham Young, explicitly repudiated the idea

This idea was repudiated well before the priesthood ban was rescinded. President Brigham Young rejected it in an account recorded by Wilford Woodruff in 1869:

Lorenzo Young asked if the Spirits of Negroes were Nutral in Heaven. He said someone said Joseph Smith said they were. President Young said No they were not. There was No Nutral spirits in Heaven at the time of the Rebelion. All took sides. He said if any one said that He Herd the Prophet Joseph Say that the spirits of the Blacks were Nutral in Heaven He would not Believe them for He herd Joseph Say to the Contrary. All spirits are pure that Come from the presence of God. The posterity of Cane are Black Because He Commit Murder. He killed Abel & God set a Mark upon his posterity But the spirits are pure that Enter their tabernacles & there will be a Chance for the redemption of all the Children of Adam Except the Sons of perdition.

The First Presidency under Joseph F. Smith also rejected this idea

there is no revelation, ancient or modern, neither is there any authoritative statement by any of the authorities of the Church … [in support of the idea] that the negroes are those who were neutral in heaven at the time of the great conflict or war, which resulted in the casting out of Lucifer and those who were led by him.

Joseph Smith never taught the idea that those born with black skin were "neutral" during the war in heaven

Brigham Young, when asked this question, repudiated the idea. Wilford Woodruff recorded the following in his journal:

December 25, 1869: I attended the School of the Prophets. Many questions were asked. President Young answered them. Lorenzo Young asked if the spirits of Negroes were neutral in heaven. He said someone said Joseph Smith said they were. President Young said no they were not. There were no neutral spirits in heaven at the time of the rebellion. All took sides. He said if anyone said that he heard the Prophet Joseph say that the spirits of the Blacks were neutral in heaven, he would not believe them, for he heard Joseph say to the contrary. All spirits are pure that come from the presence of God. The posterity of Cain are black because he commit[ted] murder. He killed Abel and God set a mark upon his posterity. But the spirits are pure that enter their tabernacles and there will be a chance for the redemption of all the children of Adam except the sons of perdition.

The idea that anyone who came to earth was "neutral" in the premortal existence is not a doctrine of the Church. Early Church leaders had a variety of opinions regarding the status of blacks in the pre-existence, and some of these were expressed in an attempt to explain the priesthood ban. The scriptures, however, do not explicitly state that the status or family into which we were born on earth had anything to do with our "degree of valiance" in our pre-mortal life.

Other religions would not have had reason for such a teaching because they do not believe in the pre-existence or the "war in heaven."

The scriptures themselves do not state that anyone was neutral in the pre-existence.

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Source(s) of the criticism

Critical sources

The God Makers (Cartoon) Walter Martin, The Kingdom of the Cults (Revised) (Minneapolis: Bethany House Publishers, 1997), 213, n20. ( Index of claims ) Simon Southerton, Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church (Salt Lake City, UT: Signature Books, 2004) 12. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 291–293.( Index of claims )

Did Church leaders ever teach that Blacks were neutral in the "war in heaven?"

Yes, some Church leaders promoted the idea as a way to explain the priesthood ban

Despite the explicit denial of this concept by Brigham Young, the idea that people born with black skin as a result of their behavior in the pre-existence was used by several 20th century Church leaders in order to try and provide an explanation for the priesthood ban.

The First Presidency, in a statement issued on August 17, 1949, actually attributed the ban to "conduct of spirits in the premortal existence"

The First Presidency stated in 1949:

The position of the Church regarding the Negro may be understood when another doctrine of the Church is kept in mind, namely, that the conduct of spirits in the premortal existence has some determining effect upon the conditions and circumstances under which these spirits take on mortality.

Joseph Fielding Smith said in 1954 that there were no "neutrals in the war in heaven," but that rewards in this life may have "reflected actions taken in the pre-existence

In the 1954 book Doctrines of Salvation (compiled by Bruce R. McConkie), Joseph Fielding Smith stated that "there were no neutrals in the war in heaven," but suggested that the rewards received in this life reflected actions taken in the pre-existence:

NO NEUTRALS IN HEAVEN. There were no neutrals in the war in heaven. All took sides either with Christ or with Satan. Every man had his agency there, and men receive rewards here based upon their actions there, just as they will receive rewards hereafter for deeds done in the body. The Negro, evidently, is receiving the reward he merits.

Bruce R. McConkie said in 1966 that they were "less valiant" in the pre-existence

The most well known of these was the statement made by Bruce R. McConkie in his book Mormon Doctrine. McConkie offered the following opinion:

Those who were less valiant in the pre-existence and who thereby had certain spiritual restrictions imposed upon them during mortality are known to us as the negroes. Such spirits are sent to earth through the lineage of Cain, the mark put upon him for his rebellion against God and his murder of Abel being a black skin...but this inequality is not of man’s origin. It is the Lord’s doing, based on His eternal laws of justice, and grows out of the lack of spiritual valiance of those concerned in their first estate.

These statements by Church leaders reflected ideas which were prevalent in society during the 1950s and 1960s

These statements by 20th century leaders did not represent thinking that was unique to the Church, but instead reflected ideas which were much more prevalent in society during the 1950's and 1960's.

When the priesthood ban was lifted in 1978, McConkie retracted what he had said previously

Elder McConkie retracted his previous statements regarding the priesthood ban when it was lifted in 1978:

Forget everything I have said, or what...Brigham Young...or whomsoever has said...that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come into the world.

Did the Church repudiate the idea of neutrality in the "war in heaven?"

President Kimball was reported as repudiating this idea following the 1978 revelation

Some members and leaders explained the ban as congruent with the justice of God by suggesting that those who were denied the priesthood had done something in the pre-mortal life to deny themselves the priesthood. President Kimball was reported as repudiating this idea following the 1978 revelation:

President Kimball "flatly [stated] that Mormonism no longer holds to...a theory" that Blacks had been denied the priesthood "because they somehow failed God during their pre-existence."

Modern Church leaders teach that everyone who came to earth in this day was "valiant" in the premortal existence

Elder M. Russell Ballard, talking of today's youth, said in 2005:

Remind them that they are here at this particular time in the history of the world, with the fulness of the gospel at their fingertips, because they made valiant choices in the premortal existence.

Gospel Topics: "Even after 1852, at least two black Mormons continued to hold the priesthood"

Gospel Topics on LDS.org:

Even after 1852, at least two black Mormons continued to hold the priesthood. When one of these men, Elijah Abel, petitioned to receive his temple endowment in 1879, his request was denied. Jane Manning James, a faithful black member who crossed the plains and lived in Salt Lake City until her death in 1908, similarly asked to enter the temple; she was allowed to perform baptisms for the dead for her ancestors but was not allowed to participate in other ordinances. The curse of Cain was often put forward as justification for the priesthood and temple restrictions. Around the turn of the century, another explanation gained currency: blacks were said to have been less than fully valiant in the premortal battle against Lucifer and, as a consequence, were restricted from priesthood and temple blessings. —(Click here to continue)

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Source(s) of the criticism

Critical sources

The God Makers (Cartoon) Walter Martin, The Kingdom of the Cults (Revised) (Minneapolis: Bethany House Publishers, 1997), 213, n20. ( Index of claims ) Simon Southerton, Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church (Salt Lake City, UT: Signature Books, 2004) 12. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 291–293.( Index of claims )

What are the "curse of Cain" and the "curse of Ham"?

There is a distinction between the "curse" and the "mark" of Cain

The "curse of Cain" resulted in Cain being cut off from the presence of the Lord. The Genesis and Moses accounts both attest to this. The Book of Mormon teaches this principle in general when it speaks about those who keep the commandments will prosper in the land, while those who don't will be cut off from the presence off the Lord. This type of curse was applied to the Lamanites when they rejected the teachings of the prophets.

The exact nature of the "mark" of Cain, on the other hand, is unknown. The scriptures don't say specifically what it was, except that it was for Cain's protection, so that those finding him wouldn't slay him. Many people, both in an out of the Church, have assumed that the mark and the curse are the same thing.

When did a biblical curse become associated with the "Hamites?"

The origin of the "curse of Ham" pre-dates the establishment of the Church of Jesus Christ of Latter-day Saints by hundreds of years

The basis used is Genesis 9꞉18-27:

And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japhethand Ham is the father of Canaan. These are the three sons of Noahand of them was the whole earth overspread. And Noah began to be an husbandman, and he planted a vineyard And he drank of the wine, and was drunken; and he was uncovered within his tent. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. And Noah awoke from his wine, and knew what his younger son had done unto him. And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. And he said, Blessed be the Lord God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant. Genesis 9꞉18-27 (emphasis added)

Although these verses clearly state that Canaan is cursed, it is not clear that the curse would be extended to his descendants. The use of Genesis 9 to associate a biblical curse with the descendants of Ham actually began in the third and fourth centuries A.D. This "curse" became associated with the Canaanites. Origen, an early Christian scholar and theologian, makes reference to Ham's "discolored posterity" and the "ignobility of the race he fathered." Likewise, Augustine and Ambrose of Milan speculated that the descendants of Ham carried a curse that was associated with a darkness of skin. This concept was shared among Jews, Muslims and Christians. The first "racial justification" for slavery appeared in the fifteenth century in Spain and Portugal. In the American colonies, the "curse of Ham" was being used in the late 1600's to justify the practice of slavery. As author Stephen R. Haynes puts it, "Noah's curse had become a stock weapon in the arsenal of slavery's apologists, and references to Genesis 9 appeared prominently in their publications."

When did the "mark of Cain" become associated with black skin?

The biblical "mark of Cain" associated with black skin by Protestants to justify slavery

The idea that the "mark of Cain" and the "curse of Ham" was a black skin is something that was used by many Protestants as a way to morally and biblically justify slavery. This idea did not originate with Latter-day Saints, although the existence of the priesthood ban prior to 1978 tends to cause some people to assume that it was a Latter-day Saint concept.

Dr. Benjamin M. Palmer, pastor of the First Presbyterian Church in New Orleans from 1956 until 1902, was a "moving force" in the Southern Presbyterian church during that period. Palmer believed that the South's cause during the Civil War was supported by God. Palmer believed the Hebrew history supported the concept that God had intended for some people to be formed "apart from others" and placed in separate territories in order to "prevent admixture of races." Palmer claimed that, "[t]he descendants of Ham, on the contrary, in whom the sensual and corporeal appetites predominate, are driven like an infected race beyond the deserts of Sahara, where under a glowing sky nature harmonized with their brutal and savage disposition." Palmer declared:

Upon Ham was pronounced the doom of perpetual servitude—proclaimed with double emphasis, as it is twice repeated that he shall be the servant of Japheth and the servant of Shem. Accordingly, history records not a single example of any member of this group lifting itself, by any process of self-development, above the savage condition. From first to last their mental and moral characteristics, together with the guidance of Providence, have marked them for servitude; while their comparative advance in civilization and their participation in the blessings of salvation, have ever been suspended upon this decreed connexion [sic] with Japhet [sic] and with Shem.

Unfortunately, among some, the Protestant concept that God has separated people by race has persisted even into modern times.

God has separated people for His own purpose. He has erected barriers between the nations, not only land and sea barriers, but also ethnic, cultural, and language barriers. God has made people different one from another and intends those differences to remain. (Letter to James Landrith from Bob Jones University, 1998)

How did the "curse of Ham" or "curse of Cain" become associated with the Church?

Early members of the Church brought this culturally-conditioned belief in the "curse of Ham" with them into Mormonism

Prior to 1978, the doctrinal folklore that blacks are the descendants of Cain and Ham and that they carry the "mark of Cain" was a belief among some members of the Church, and is occasionally heard even today. The dubious "folk doctrine" in question is no longer even relevant, since it was used to incorrectly explain and justify a Church policy that was reversed over thirty years ago. Prior to the 1978 revelation, however, the Saints used the "mark of Cain" to explain the policy of denying priesthood ordination to those of African descent—a policy for which no revelatory prophetic explanation was ever actually given.

Early members of the Church were, for the most part, converts from Protestant sects. It is understandable that they naturally brought this culturally-conditioned belief in the "curse of Ham" with them into Mormonism. Many modern members of the Church, for instance, are unaware that Joseph Smith ordained at least one African-American man to the priesthood: Elijah Abel.

At some point during Brigham Young's administration, the priesthood ban was initiated. No revelation, if there ever was one, was published, although many throughout the history of the Church have assumed that the reason for the ban must be that blacks were the cursed seed of Cain, and therefore not allowed the priesthood (usually stemming from a misreading of Abraham 1). The correct answer as to why the ban was put into place is: we don't know. For further information on the priesthood ban, see Blacks and the priesthood.

Bruce R. McConkie in 1978, after the revelation granting blacks the priesthood:

It is time disbelieving people repented and got in line and believed in a living, modern prophet. Forget everything that I have said, or what President Brigham Young…or whomsoever has said in days past that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come into the world. We get our truth and our light line upon line and precept upon precept. We have now had added a new flood of intelligence and light on this particular subject, and it erases all the darkness and all the views and all the thoughts of the past. They don’t matter any more. It doesn’t make a particle of difference what anybody ever said about the Negro matter before the first day of June of this year. It is a new day and a new arrangement, and the Lord has now given the revelation that sheds light out into the world on this subject.

Prior to this statement by Elder Bruce R. McConkie in 1978, the doctrinal folklore that blacks are the descendants of Cain and Ham and that they carry the "mark of Cain" was a belief among some members of the Church, and is occasionally heard even today. The dubious "folk doctrine" in question is no longer even relevant, since it was used to incorrectly explain and justify a Church policy that was reversed over thirty years ago. Prior to the 1978 revelation, however, the Saints used the "mark of Cain" to explain the policy of denying priesthood ordination to those of African descent—a policy for which no revelation or prophetic explanation was ever actually given.

The speculation was that in the premortal existence, certain spirits were set aside to come to Earth through a lineage that was cursed and marked, first by Cain’s murder of his brother and covenant with Satan (Genesis 4꞉11-15; Moses 5꞉23-25, 5꞉36-40), and then again later by Ham’s offense against his father Noah. The reasons why this lineage was set apart weren’t clear, but it was speculated they were somehow less valiant than their premortal brethren during the war in heaven. In this life, then, the holy priesthood was to be withheld from all who had had any trace of that lineage.

As neat and coherent as that scenario might seem, the scriptures typically cited in its support cannot logically be interpreted this way unless one starts with the priesthood ban itself and then works backward, looking for scriptures to support a predetermined belief.

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Source(s) of the criticism

Critical sources

Walter Martin, The Kingdom of the Cults (Revised) (Minneapolis: Bethany House Publishers, 1997), 236. ( Index of claims ) Watchman Fellowship, The Watchman Expositor (Page 3)

Is interracial marriage prohibited or condemned within the Church?

Spencer Kimball prior to the lifting of the priesthood ban: "There is no condemnation," but rather concerns about "the difficulty…in interrace marriages."

In an address to Native American students at BYU in January 1965, then-Elder Spencer W. Kimball explained that there is no condemnation of interracial marriage:

Now, the brethren feel that it is not the wisest thing to cross racial lines in dating and marrying. There is no condemnation. We have had some of our fine young people who have crossed the [racial] lines. We hope they will be very happy, but experience of the brethren through a hundred years has proved to us that marriage is a very difficult thing under any circumstances and the difficulty increases in interrace marriages.

Two years prior to the lifting of the priesthood ban, Spencer W. Kimball told a group of BYU students and faculty:

we recommend that people marry those who are of the same racial background generally, and of somewhat the same economic and social and educational background. Some of these are not an absolute necessity, but preferred; and above all, the same religious background, without question. In spite of the most favorable matings, the evil one still takes a monumental toll and is the cause for many broken homes and frustrated lives.

Here inter-racial marriage is not recommended, but not as an absolute standard—it is grouped with other differences (such as socio-economic) which might make marriage harder, but not as absolutely necessary to success as sharing the same beliefs.

The Supreme Court declared anti-miscegenation laws in the 16 remaining states that still had them unconstitutional in 1967.

Church spokesman after the lifting of the priesthood ban: "So there is no ban on interracial marriage"

After the priesthood ban was lifted, church spokesman Don LeFevre stated:

So there is no ban on interracial marriage. If a black partner contemplating marriage is worthy of going to the Temple, nobody's going to stop him... if he's ready to go to the Temple, obviously he may go with the blessings of the church."

The Church Handbook of Instructions say nothing concerning interracial marriages

On the Church website, Dr. Robert Millet writes:

[T]he Church Handbook of Instructions... is the guide for all Church leaders on doctrine and practice. There is, in fact, no mention whatsoever in this handbook concerning interracial marriages. In addition, having served as a Church leader for almost years, I can also certify that I have never received official verbal instructions condemning marriages between black and white members.

There have been leaders that have openly opposed miscegenation in any form

It is important to note that their have been leaders that have voiced their opinion against interracial marriage.

Among leaders that have been opposed to it in any form are Brigham Young, Mark E. Peterson, George Q. Cannon,J. Reuben Clark, Bruce R. McConkie, and Delbert Stapley. Prior to 1978, leaders' statements about interracial marriage were generally harsh and reflected a desire for outright prohibition of it spiritually and legally.

Church leaders have generally followed the pattern of soft discouragement like that exhibited in Spencer W. Kimball's 1965 comment following the lifting of the priesthood and temple restrictions in 1978.

Was Brigham Young a racist?

Brigham Young: "race mixing punished by death"?

Why did Mark E. Petersen say that blacks would go the the Celestial Kingdom as servants?

Race Problems - As They Affect the Church

Elder Mark E. Petersen delivered a speech entitled "Race Problems - As They Affect the Church" back on August 27, 1954. It was delivered at BYU at the Convention of Teachers of Religion On the College Level. In it, Elder Petersen aims to give the Church's position on the issue of racial segregation and integration as well as intermarriage, the reasons for the priesthood and temple restrictions.

One can read a full reproduction of the talk elsewhere on the FAIR Wiki:

Elder Petersen makes several statements related to these issues that are considered entirely false today by the Church. For example, the rationale that blacks were restricted from priesthood and temple blessings because of the Curse of Cain or premortal neutrality/less valiance. Or the claim that interracial marriages are biologically wrong or spiritually sinful. Thus, the problems with Elder Petersen's talk are not limited to his unique statement about blacks being servants to sealed whites in the next life. Indeed, Elder Petersen, as far as this author is aware, is the only general authority to make a statement to that effect. The reader is encouraged to follow the linked articles to learn more about the Curse of Cain and other disavowed ideas that pop up in Elder Petersen's talk.

Not everything said by a leader of the Church is considered doctrine

Elder Mark E. Petersen said, " If that Negro is faithful all his days, he can and will enter the celestial kingdom. He will go there as a servant, but he will get a celestial resurrection. He will get a place in the celestial glory."

First, it should be remembered that not everything said by a leader of the Church is considered doctrine. Just because an apostle says something, does not make it binding doctrine, especially if he was speaking at a Convention of Teachers of Religion, as Elder Petersen did. For more information, please read:

"Approaching Mormon Doctrine", Newsroom, The Church of Jesus Christ of Latter-day Saints.

We believe revelation is continual, and we do not claim to have all the answers now, nor did we claim to have all the answers in 1952

We believe God will yet reveal many great and important things pertaining to the kingdom of God. For more information, please read:

The 9th Article of Faith

It is important to understand that the term "servant" was not uniquely applied to black people

It may be assumed by some, based upon Elder Petersen's statement, that white people would not go to the Celestial Kingdom as servants. However, we must examine D&C 132꞉16 which Elder Petersen is basing his comments on:

Therefore, when they are out of the world they neither marry nor are given in marriage; but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory.

As you can see, the Doctrine and Covenants makes no mention that the servants are limited to any race. Blacks and whites will serve alongside each other.

Even Petersen's view that blacks can only serve alongside whites as servants in the Celestial Kingdom has been contradicted by almost every president of the Church since Joseph Smith

Here are some quotes from Mormon leaders that say blacks will be able to receive ALL blessings, including that of the highest degree of the Celestial Kingdom.

In regards to black people, Joseph Smith taught,

"They have souls, and are subjects of salvation."
—Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 269. ISBN 087579243X

Brigham Young, who clearly believed in the "Curse of Cain," said

"when all the rest of the children have received their blessings in the Holy Priesthood, then that curse will be removed from the seed of Cain, and they will then come up and possess the Priesthood, and receive all the blessings which we are now entitled to."
—quoted by the First Presidency, August 17, 1949.

Wilford Woodruff said,

"The day will come when all that race will be redeemed and possess all the blessings which we now have"
—quoted by the First Presidency on August 17, 1949.

George Albert Smith reiterated what was said by both Brigham Young and Wilford Woodruff in a statement by the First Presidency on August 17, 1949

David McKay taught,

"Sometime in God's eternal plan, the Negro will be given the right to hold the Priesthood. In the meantime, those of that race who receive the testimony of the Restored Gospel may have their family ties protected and other blessings made secure, for in the justice of the Lord they will possess all the blessings to which they are entitled in the eternal plan of Salvation and Exaltation."
—(Mormonism and the Negro, 23).

In reference to black people, Apostle Joseph Fielding Smith taught,

"Every soul coming into this world came here with the promise that through obedience he would receive the blessings of salvation. No person was foreordained or appointed to sin or to perform a mission of evil. No person is ever predestined to salvation or damnation. Every person has free agency."
—Joseph Fielding Smith, Doctrines of Salvation 1:61.

In 1972, Harold B. Lee said,

"It's only a matter of time before the black achieves full status in the Church. We must believe in the justice of God. The black will achieve full status, we're just waiting for that time."
—Kimball, Lengthen Your Stride, working draft chapter 20, page 22; citing Goates, Harold B. Lee, 506, quoting UPI interview published November 16, 1972.

In the 1950s, did the Church teach that the only way a black man could get into heaven was as a slave?

The claim is likely based on talk presented by Elder Mark E. Petersen at BYU in the early 1950s. At the time, much of American society believed that blacks were socially and culturally inferior

Television personality Bill Maher said, "...[I]n the [19]50s, the Mormons preached that the only way a black man could get into heaven was as a slave."

While it is unknown to what sources Bill Maher looks for his information about the Church, it is possible that they were influenced by a talk presented by Elder Mark E. Petersen at BYU in the early 1950s. Elder Petersen's comments were made during a very different time from the one in which we now live. At the time, much of American society believed that blacks were socially and culturally inferior, and that the nascent American civil rights movement was a bad idea. The 1978 revelation on the priesthood was almost 25 years in the future.

It has never been a doctrine of the Church of Jesus Christ that blacks would enter heaven only as slaves

It is unknown exactly what Maher was using as the source of such a comment, as it has never been a doctrine of the Church of Jesus Christ that blacks would enter heaven only as slaves. It is possible, however, that Maher misread and was referring to an address given by Elder Mark E. Petersen at Brigham Young University on 27 August 1954 entitled "Race Problems—As They Affect the Church." Elder Petersen said in this address:

Think of the Negro, cursed as to the priesthood. ... This Negro, who, in the pre-existence lived the type of life which justified the lord in sending him to earth in the lineage of Cain with a black skin. ... In spite of all he did in the pre-existent life, the Lord is willing, if the Negro accepts the gospel with real, sincere faith, and is really converted, to give him the blessings of baptism and the gift of the Holy Ghost. If that Negro is faithful all his days, he can and will enter the celestial kingdom. He will go there as a servant, but he will get a celestial resurrection. He will get a place in the celestial glory. He will not go then even with the honorable men of the earth to the Terrestrial glory, nor with the ones spoken of as being without law.

At the time of Elder Petersen's remarks, black members of the Church did not and could not hold the priesthood in this life. The reasons behind this are complex, and still debated.

Despite the restriction on priesthood, Elder Petersen asserted that black members of the Church who were faithful to their covenants would be exalted in the celestial kingdom

However, despite the restriction on priesthood, Elder Petersen asserted that black members of the Church who were faithful to their covenants would be exalted in the celestial kingdom, the highest degree of glory in LDS theology (see D&C 76꞉50-70). Those who attain to this glory are "the church of the Firstborn," brought forth in the "resurrection of the just," who have "overcome all things." They are "just men made perfect through Jesus the mediator of the new covenant."

It is not clear what he meant by saying a faithful black would have to go "as a servant." Glory within the celestial kingdom is not differentiated, since the "glory of the celestial is one, even as the glory of the sun is one" (D&C 76꞉96). Only the telestial kingdom has differentiated levels of glory between members in LDS theology, "for as one star differs from another star in glory, even so differs one from another in glory in the telestial world..." (D&C 76꞉98).

However, many LDS members and leaders have understood D&C 131꞉1-4 as teaching that there are three "subkingdoms" within the celestial kingdom. As Elder John A. Widtsoe explained this view:

To enter the highest of these degrees in the celestial kingdom is to be exalted in the kingdom of God. Such exaltation comes to those who receive the higher ordinances of the Church, such as the temple endowment, and afterwards are sealed in marriage for time and eternity, whether on earth or in the hereafter.

Under this view, access to the celestial kingdom requires baptism (which black members could receive), while access to the two higher "subdegrees" requires temple ordinances, for which black members were not eligible to receive, in this life, under the pre-1978 policy.

As Elder Joseph Fielding Smith wrote, without reference to black members or the priesthood ban:

...they who are clean in their lives; who are virtuous; who are honorable; but who will not receive this covenant of eternal marriage in the house of God, shall come forth-and they may even enter into the celestial kingdom, but when they enter there they enter as servants-to wait upon those "who are worthy of a far more, and an exceeding, and an eternal weight of glory." (italics added)

The difference, of course, is that it was not that black members would not receive the "covenant of eternal marriage in the house of God," but that they could not because of the priesthood ban. The same is true of any person, of any race, who will not receive the covenant of eternal marriage, for whatever reason. Black members have always had the opportunity to eventually receive that blessing, even if after this life—though at the time of Elder Petersen's talk, the timing of that opportunity was unknown.

Given the policy in place at the time of Elder Petersen's remarks, black members would be eligible for exaltation, though they like others who had not received all the ordinances would assist and help others as "servants"

Thus, given the policy in place at the time of Elder Petersen's remarks, black members would be eligible for exaltation, though they like others who had not received all the ordinances would assist and help others as "servants." This is not slavery, but a partnership between exalted beings. A modification would have required a lifting of the priesthood ban. Elder Petersen appears to be pointing out that black members are candidates for exaltation, even if the priesthood ban was never lifted in this life. (The lifting of the ban was a subject of intense debate at the time.) This eventual exaltation would presumably mean that the priesthood would have been received in the spirit world after this mortal existence. It is clear from other comments in Elder Petersen's talk that he expected this eventuality.

Elder Petersen acknowledged that leaders and members did not have full information on the removal of the priesthood ban

Elder Petersen acknowledged that leaders and members did not have full information on the removal of the priesthood ban, and that those who spoke of the timing of the removal were expressing their own ideas. In 1978, as a result of the revelation on the priesthood, further knowledge was available and the change was welcomed by virtually all members of the Church.

Elder Petersen's comments were, to some degree, a reflection of the cultural beliefs of his time and generation in the U.S.

Elder Petersen's comments were, to some degree, a reflection of the cultural beliefs of his time and generation in the U.S., and were based on his interpretation of the limited light and knowledge he had available. Many of the expressions he used in his speech are objectionable to a twenty-first century audience that has better learned the lessons of racial equality and tolerance.

It is clear from the context of this talk that Elder Petersen did not believe that any group or race would be slaves in heaven. That notion goes against all teachings concerning the nature of the Celestial kingdom. It is a notion that is completely reprehensible to any responsible member of the Church of Jesus Christ of Latter-day Saints. Anyone who believes that there will be slavery in heaven is absolutely mistaken.

Latter-day Saints need feel no responsibility to defend what may, by today's standards, seem to be racist statements attributed to fallible Church leaders in the past

Latter-day Saints need feel no responsibility to defend what may, by today's standards, seem to be racist statements attributed to fallible Church leaders in the past. No mortal man is above error, and there has been only one perfect person in all of human history. Each of us, to one degree or another, reflects the culture in which we are raised. As President Gordon B. Hinckley reminded Church members:

Now I am told that racial slurs and denigrating remarks are sometimes heard among us. I remind you that no man who makes disparaging remarks concerning those of another race can consider himself a true disciple of Christ. Nor can he consider himself to be in harmony with the teachings of the Church of Christ...

Throughout my service as a member of the First Presidency, I have recognized and spoken a number of times on the diversity we see in our society. It is all about us, and we must make an effort to accommodate that diversity.

Let us all recognize that each of us is a son or daughter of our Father in Heaven, who loves all of His children.

Brethren, there is no basis for racial hatred among the priesthood of this Church. If any within the sound of my voice is inclined to indulge in this, then let him go before the Lord and ask for forgiveness and be no more involved in such.

No person will be judged by the fallible ideas or policies of men; "the keeper of the gate is the Holy One of Israel, and he employeth no servant there" (2 Nephi 9꞉41).

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Source(s) of the criticism

Critical sources

Mark E. Petersen, "Race Problems—As They Affect The Church," address at Brigham Young University, 27 August 1954. This address is not available at the BYU Speeches web site. The text is, unsurprisingly, available on various anti-Mormon web sites. Its absence from the BYU site would seem to suggest that the Church disavows the concepts taught in this address.

Notes

Do the Book of Abraham and the Book of Mormon link a person's skin color to their behavior in the pre-existence?

The Book of Mormon does not appear to have been used in a justification for the priesthood ban

It has been claimed that the Book of Abraham and the Book of Mormon link a person's skin color to their behavior in the pre-existence. Those who claim that the Book of Mormon is racist often cite Book of Mormon passages like 2 Nephi 5꞉21-25 and Alma 3꞉6-10 while ignoring the more representative 2 Nephi 26꞉33.

The Book of Abraham says nothing about lineages set aside in the pre-existence

Some contend that even though the doctrinal impact of pre-1978 statements have been greatly diminished, the LDS scriptures still retain the passages which were used for proof-texts for the ban and hence cannot be easily dismissed. A parallel can be drawn between Protestant denominations that have historically reversed their scriptural interpretations supporting slavery and a modified LDS understanding of their own scriptures that relate to the priesthood ban. Through more careful scripture reading and attention to scientific studies, many Protestants have come to differ with previous interpretations of Bible passages. A similar rethinking of passages unique to the LDS scriptures, such as Abraham 1꞉26-27, can be made if one starts by discarding erroneous preconceptions. Sociologist Armand Mauss critiqued former interpretations in a recent address:

[W]e see that the Book of Abraham says nothing about lineages set aside in the pre-existence, but only about distinguished individuals. The Book of Abraham is the only place, furthermore, that any scriptures speak of the priesthood being withheld from any lineage, but even then it is only the specific lineage of the pharaohs of Egypt, and there is no explanation as to why that lineage could not have the priesthood, or whether the proscription was temporary or permanent, or which other lineages, if any, especially in the modern world, would be covered by that proscription. At the same time, the passages in Genesis and Moses, for their part, do not refer to any priesthood proscription, and no color change occurs in either Cain or Ham, or even in Ham's son Canaan, who, for some unexplained reason, was the one actually cursed! There is no description of the mark on Cain, except that the mark was supposed to protect him from vengeance. It's true that in the seventh chapter of Moses, we learn that descendants of Cain became black, but not until the time of Enoch, six generations after Cain, and even then only in a vision of Enoch about an unspecified future time. There is no explanation for this blackness; it is not even clear that we are to take it literally.

Richard L. Bushman, LDS author of a biography of Joseph Smith, writes:

...[T]he fact that [the Lamanites] are Israel, the chosen of God, adds a level of complexity to the Book of Mormon that simple racism does not explain. Incongruously, the book champions the Indians' place in world history, assigning them to a more glorious future than modern American whites.... Lamanite degradation is not ingrained in their natures, ineluctably bonded to their dark skins. Their wickedness is wholly cultural and frequently reversed. During one period, "they began to be a very industrious people; yea, and they were friendly with the Nephites; therefore, they did open a correspondence with them, and the curse of God did no more follow them." (Alma 23꞉18) In the end, the Lamanites triumph. The white Nephites perish, and the dark Lamanites remain.

One faithful black member, Marcus Martins—also chair of the department of religious education at BYU-Hawaii—has said:

The [priesthood] ban itself was not racist, but, unfortunately, it gave cover to people who were.

A more detailed treatment of all the relevant scriptures from the Latter-day Saint canon can be found at this link.

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Source(s) of the criticism

Critical sources

John Dehlin,"383: Mr. Deity’s Brian Dalton Discusses Book of Mormon Racism with Dan Wotherspoon and Charles Harrell," Mormon Stories Podcast (4 Nov 2012).   http://mormonstories.org/383-mr-deitys-brian-dalton-discusses-book-of-mormon-racism-with-dan-wotherspoon-and-charles-harrell/ Simon Southerton, Losing a Lost Tribe: Native Americans, DNA, and the Mormon Church (Salt Lake City, UT: Signature Books, 2004) 8–9. ( Index of claims )

How can one reconcile the patriarchal blessings given to blacks during the priesthood and temple bans?

This is a doctrinal or theological topic about which there is no official Church doctrine of which FAIR is aware and/or about which we may learn more "line upon line; precept upon precept" (2 Nephi 28:30; Isaiah 28:10). Leaders and members may have expressed a variety of opinions or positions. Like all material in FAIR Answers, it reflects the best efforts of FAIR volunteers, not an official Church position.

Introduction to Question

From 1849 to June 1978, The Church of Jesus Christ of Latter-day Saints restricted African men from receiving its priesthood and restricted both African men and women from receiving sacred temple ordinances the Church considers necessary for exaltation.

During this time, members and leaders of the Church theorized that African men and women were descendants of Cain, Ham, and Canaan—lineages that were thought to be cursed. Members and leaders used these theories to justify the priesthood and temple restrictions.

Also during this time, patriarchs proclaimed African members of the Church as a part of these lineages during patriarchal blessings—ostensibly because the patriarchs were influenced to by leaders of the Church who, in official capacities, were proclaiming that blacks belonged to these lineages. How can one reconcile this?

Response to Question

Another Article on Unfulfilled Patriarchal Blessings

FAIR has another article that they have written that gives several different possibilities for why this occurred. Members are encouraged to read it and come to their own conclusions about why this happened while remembering that the Church has no official position on this issue.

What the Church Has Disavowed and What it Has Not Disavowed

In December 2013, the Church published an essay on its website giving an explanation of what is known about the restrictions and what is not known about them.

Near the end of the essay, the Church disavows (a quite specific word) a couple of theories advanced in the past about the restrictions:

Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects unrighteous actions in a premortal life; that mixed-race marriages are a sin; or that blacks or people of any other race or ethnicity are inferior in any way to anyone else. Church leaders today unequivocally condemn all racism, past and present, in any form.

It will be important for those investigating this issue to note that the Church has not said that there was no one in the past that was part of the lineage of Cain, Ham, and/or Canaan. They specifically say that black skin is not a sign of being a part of those lineages. They also say that they do not affirm the idea that black skin is a sign of divine disfavor or curse nor that it reflects unrighteous actions in a premortal life.

The Most Likely Explanation: Following Church Leaders

The most likely explanation for the practice is that patriarchs were following the inertia of Church leaders who claimed that blacks were part of those lineages.

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Source(s) of the criticism

Critical sources

Watchman Fellowship, The Watchman Expositor (Page 1)

Notes

Response to claim: "President Ezra Taft Benson gave a talk in general conference after the passing of the (1964) Civil Rights Act and before the Church changed its stance on the issue....President Benson does not sound like the Lord’s prophet bringing a message of love"

The author(s) of "For my Wife and Children" ("Letter to my Wife") make(s) the following claim:

President Ezra Taft Benson gave a talk in general conference after the passing of the Civil Rights Act and before the Church changed its stance on the issue: “There is no doubt that the so-called civil rights movement as it exists today is used as a Communist program for revolution in America. (President Ezra Taft Benson, Trust Not in the Arm of Flesh, General Conference, October 1967) ... President Benson does not sound like the Lord’s prophet bringing a message of love.

Author's sources:

1. 
   
2. Ezra Taft Benson, "Trust Not in the Arm of Flesh", General Conference, October 1967.

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Elder Benson was not "the Lord's prophet" when he gave that address: He would not become the President of the Church until November 10, 1985, eighteen years later. In 1967, Ezra Taft Benson was a member of the Quorum of the Twelve Apostles. Elder Benson, in fact, thought a number of things that he considered bad were the result of Communist influence.

Response to claim: "the Church blatantly contradicts itself when disavowing: '…that black skin was a sign of disfavor or curse…'"

The author(s) of "For my Wife and Children" ("Letter to my Wife") make(s) the following claim:

This latest manifesto is shocking for the rejection of teachings by past prophets. Contained in this statement, the Church blatantly contradicts itself when disavowing: “…that black skin was a sign of disfavor or curse…”

“A curse was placed upon him and that curse has been continued through his lineage and must do so while time endures. Millions of souls have come into this world cursed with a black skin and have been denied the privilege of Priesthood and the fullness of the blessing of the Gospel. These are the descendants of Cain.” (President Joseph Fielding Smith)

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

A "disavowal" is not a "contradiction": A "disavowal" is a "a disowning; repudiation; denial." The Church didn't contradict the teachings regarding the priesthood ban that were offered by some Church leaders: It repudiated them. The quote used by the author is taken from Joseph Fielding Smith's 1931 book The Way to Perfection: Short Discourses on Gospel Themes, which was written 39 years before he became President of the Church on January 23, 1970. Such speculation on the reason for the priesthood ban was common during that era, and the concepts expressed in Joseph Fielding Smith's book never constituted binding doctrine upon the Church. The Church has rejected the concept, taught by Joseph Fielding Smith and others, that "black skin was a sign of disfavor or a curse."

Notes