Latest revision as of 14:54, 13 April 2024

FAIR Answers—back to home page

1 TOPICS
2 RESOURCES
3 Mormonism and doctrine
4 "Approaching Mormon Doctrine," LDS Newsroom (May 2007): "Not every statement made by a Church leader, past or present, necessarily constitutes doctrine"
5 D. Todd Christofferson (Apr 2012): "it should be remembered that not every statement made by a Church leader past or present necessarily constitutes doctrine"
6 Neil L. Anderson (Nov 2012): "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"
7 What is official or core doctrine in the Church of Jesus Christ?
- 7.1 Joseph Smith stated that the fundamental doctrine was "concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven"
- 7.2 What have other Church leaders said on the subject?
8 Establishing new Mormon doctrine
9 Mormon doctrine of the past
- 9.1 The Law of Adoption: The sealing of men and women as children to prominent Latter-day Saint leaders
10 Repudiated concepts in Mormonism
- 10.1 Why would a current prophet repudiate the teachings of an earlier prophet?
- 10.2 "Blood atonement"
11 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"
12 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"
13 Was the idea that Blacks were neutral in the "war in heaven" ever official doctrine?
- 13.1 The "neutral in the war in heaven" argument was never doctrine. In fact, some Church leaders, starting with Brigham Young, explicitly repudiated the idea
- 13.2 The First Presidency under Joseph F. Smith also rejected this idea
- 13.3 Joseph Smith never taught the idea that those born with black skin were "neutral" during the war in heaven
14 Did Church leaders ever teach that Blacks were neutral in the "war in heaven?"
- 14.1 Yes, some Church leaders promoted the idea as a way to explain the priesthood ban
- 14.2 The First Presidency, in a statement issued on August 17, 1949, actually attributed the ban to "conduct of spirits in the premortal existence"
- 14.3 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
- 14.4 Bruce R. McConkie said in 1966 that they were "less valiant" in the pre-existence
- 14.5 These statements by Church leaders reflected ideas which were prevalent in society during the 1950s and 1960s
- 14.6 When the priesthood ban was lifted in 1978, McConkie retracted what he had said previously
15 Did the Church repudiate the idea of neutrality in the "war in heaven?"
- 15.1 President Kimball was reported as repudiating this idea following the 1978 revelation
- 15.2 Modern Church leaders teach that everyone who came to earth in this day was "valiant" in the premortal existence
16 Gospel Topics: "Even after 1852, at least two black Mormons continued to hold the priesthood"
17 What are the "curse of Cain" and the "curse of Ham"?
- 17.1 There is a distinction between the "curse" and the "mark" of Cain
18 When did a biblical curse become associated with the "Hamites?"
- 18.1 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
19 When did the "mark of Cain" become associated with black skin?
- 19.1 The biblical "mark of Cain" associated with black skin by Protestants to justify slavery
20 How did the "curse of Ham" or "curse of Cain" become associated with the Church?
- 20.1 Early members of the Church brought this culturally-conditioned belief in the "curse of Ham" with them into Mormonism
21 Is interracial marriage prohibited or condemned within the Church?
- 21.1 Spencer Kimball prior to the lifting of the priesthood ban: "There is no condemnation," but rather concerns about "the difficulty…in interrace marriages."
- 21.2 Church spokesman after the lifting of the priesthood ban: "So there is no ban on interracial marriage"
- 21.3 The Church Handbook of Instructions say nothing concerning interracial marriages
22 There have been leaders that have openly opposed miscegenation in any form
- 22.1 Was Brigham Young a racist?
- 22.2 Brigham Young: "race mixing punished by death"?
23 Why did Mark E. Petersen say that blacks would go the the Celestial Kingdom as servants?
24 Race Problems - As They Affect the Church
25 Not everything said by a leader of the Church is considered doctrine
26 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
27 It is important to understand that the term "servant" was not uniquely applied to black people
28 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
29 In the 1950s, did the Church teach that the only way a black man could get into heaven was as a slave?
30 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
31 It has never been a doctrine of the Church of Jesus Christ that blacks would enter heaven only as slaves
32 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
33 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"
34 Elder Petersen acknowledged that leaders and members did not have full information on the removal of the priesthood ban
35 Elder Petersen's comments were, to some degree, a reflection of the cultural beliefs of his time and generation in the U.S.
36 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
37 Do the Book of Abraham and the Book of Mormon link a person's skin color to their behavior in the pre-existence?
- 37.1 The Book of Mormon does not appear to have been used in a justification for the priesthood ban
- 37.2 The Book of Abraham says nothing about lineages set aside in the pre-existence
38 How can one reconcile the patriarchal blessings given to blacks during the priesthood and temple bans?
- 38.1 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.
- 38.2 Introduction to Question
- 38.3 Response to Question
39 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"
40 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"
41 Was the idea that Blacks were neutral in the "war in heaven" ever official doctrine?
- 41.1 The "neutral in the war in heaven" argument was never doctrine. In fact, some Church leaders, starting with Brigham Young, explicitly repudiated the idea
- 41.2 The First Presidency under Joseph F. Smith also rejected this idea
- 41.3 Joseph Smith never taught the idea that those born with black skin were "neutral" during the war in heaven
42 Did Church leaders ever teach that Blacks were neutral in the "war in heaven?"
- 42.1 Yes, some Church leaders promoted the idea as a way to explain the priesthood ban
- 42.2 The First Presidency, in a statement issued on August 17, 1949, actually attributed the ban to "conduct of spirits in the premortal existence"
- 42.3 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
- 42.4 Bruce R. McConkie said in 1966 that they were "less valiant" in the pre-existence
- 42.5 These statements by Church leaders reflected ideas which were prevalent in society during the 1950s and 1960s
- 42.6 When the priesthood ban was lifted in 1978, McConkie retracted what he had said previously
43 Did the Church repudiate the idea of neutrality in the "war in heaven?"
- 43.1 President Kimball was reported as repudiating this idea following the 1978 revelation
- 43.2 Modern Church leaders teach that everyone who came to earth in this day was "valiant" in the premortal existence
44 Gospel Topics: "Even after 1852, at least two black Mormons continued to hold the priesthood"
45 What are the "curse of Cain" and the "curse of Ham"?
- 45.1 There is a distinction between the "curse" and the "mark" of Cain
46 When did a biblical curse become associated with the "Hamites?"
- 46.1 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
47 When did the "mark of Cain" become associated with black skin?
- 47.1 The biblical "mark of Cain" associated with black skin by Protestants to justify slavery
48 How did the "curse of Ham" or "curse of Cain" become associated with the Church?
- 48.1 Early members of the Church brought this culturally-conditioned belief in the "curse of Ham" with them into Mormonism
49 Is interracial marriage prohibited or condemned within the Church?
- 49.1 Spencer Kimball prior to the lifting of the priesthood ban: "There is no condemnation," but rather concerns about "the difficulty…in interrace marriages."
- 49.2 Church spokesman after the lifting of the priesthood ban: "So there is no ban on interracial marriage"
- 49.3 The Church Handbook of Instructions say nothing concerning interracial marriages
50 There have been leaders that have openly opposed miscegenation in any form
- 50.1 Was Brigham Young a racist?
- 50.2 Brigham Young: "race mixing punished by death"?
51 Why did Mark E. Petersen say that blacks would go the the Celestial Kingdom as servants?
52 Race Problems - As They Affect the Church
53 Not everything said by a leader of the Church is considered doctrine
54 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
55 It is important to understand that the term "servant" was not uniquely applied to black people
56 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
57 In the 1950s, did the Church teach that the only way a black man could get into heaven was as a slave?
58 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
59 It has never been a doctrine of the Church of Jesus Christ that blacks would enter heaven only as slaves
60 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
61 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"
62 Elder Petersen acknowledged that leaders and members did not have full information on the removal of the priesthood ban
63 Elder Petersen's comments were, to some degree, a reflection of the cultural beliefs of his time and generation in the U.S.
64 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
65 Do the Book of Abraham and the Book of Mormon link a person's skin color to their behavior in the pre-existence?
- 65.1 The Book of Mormon does not appear to have been used in a justification for the priesthood ban
- 65.2 The Book of Abraham says nothing about lineages set aside in the pre-existence
66 How can one reconcile the patriarchal blessings given to blacks during the priesthood and temple bans?
- 66.1 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.
- 66.2 Introduction to Question
- 66.3 Response to Question
67 What is the Adam-God Theory?
- 67.1 Brigham Young taught that Adam, the first man, was God the Father
- 67.2 Brigham never developed the teaching into something that could be reconciled with LDS scripture and presented as official doctrine
- 67.3 The Church's official position is that Adam-God is not the doctrine of the Church
68 What is the history of Brigham Young's Adam-God Theory and why was it rejected by the Church?
- 68.1 Origins
- 68.2 Rejection of Adam-God by the LDS Church
69 Stephen E. Robinson: "Yet another way in which anti-Mormon critics often misrepresent LDS doctrine is in the presentation of anomalies as though they were the doctrine of the Church"
70 Matthew Brown gave (2009): "Brigham Young repeated these ideas and expounded upon them during the next 25 years. His viewpoints have been variously classified as doctrine, theory, paradox, heresy, speculation, and some of the mysteries"
71 If the Adam-God doctrine isn't true, how come D&C 27:11 calls Adam the Ancient of Days which is clearly a title for God in Daniel 7?
- 71.1 The real question should be how does one justify their interpretation of Ancient of Days in Daniel as only God
- 71.2 D&C 27:11 and D&C 116 associate Adam with the ancient of days spoken of in Daniel, but this needs elaboration
72 What attempts have been made to reconcile the Adam-God Theory with the doctrines of the Church?
- 72.1 There have been a number of attempts to explain Brigham Young's comments and/or harmonize them with mainstream LDS thought
73 Was the "Adam-God" theory ever taught as part of the temple endowment ceremony as something called "the lecture at the veil"?
- 73.1 Brigham Young attempted to introduce the concept of Adam-God into the endowment, as far as it had been revealed to him and he was able to interpret it
- 73.2 The full meaning of Brigham Young's teachings on Adam-God is not well understood, and the endowment ceremony was not written down until the late nineteenth century
- 73.3 How the endowment came to be written, and how Adam-God become part of it
- 73.4 Mormon views of various beliefs
  - 73.4.1
- 73.5 Question: Do Mormons believe in the "rapture"?
- 73.6 The Law of Adoption: The sealing of men and women as children to prominent Latter-day Saint leaders

TOPICS

Godhead (Link)

RESOURCES

Mormonism and doctrine

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Articles about Prophets and Church leaders in the Church of Jesus Christ

Characteristics of Church Leaders	Apostles as personal witnesses of Christ Terms prophets, seers, revelators Modern prophets and prophecy Obedience to Church leaders Fallibility of prophets Prophetic words as scripture
Succession of the President of the Church	Standards for prophetic succession 1844 Succession to Joseph Smith
Criticisms related to Church leaders	Russell M. Nelson Dallin H. Oaks Thomas S. Monson M. Russell Ballard Paul H. Dunn Brigham Morris Young Joseph Smith Paid and unpaid Church leaders
Doctrine and official statements	Official doctrine in the Church
Other	Fulfillment of prophecy Divine manifestations since the time of Joseph Smith Blessings given by Oliver Cowdery Joseph F. Smith at the Reed Smoot hearings

"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]

D. Todd Christofferson (Apr 2012): "it should be remembered that not every statement made by a Church leader past or present necessarily constitutes doctrine"

The President of the Church may announce or interpret doctrines based on revelation to him. Doctrinal exposition may also come through the combined council of the First Presidency and Quorum of the Twelve Apostles. Council deliberations will often include a weighing of canonized scriptures, the teachings of Church leaders, and past practice. But in the end, just as in the New Testament church, the objective is not simply consensus among council members, but revelation from God. It is a process involving both reason and faith for obtaining the mind and will of the Lord.
At the same time it should be remembered that not every statement made by a Church leader past or present necessarily constitutes doctrine. It is commonly understood in the church that a statement made by one leader on a single occasion often represents a personal, though well considered, opinion not meant to be official or binding for the whole Church. The Prophet Joseph Smith taught that a prophet is a prophet only when he is acting as such. —(Click here to continue) ^[2]

Neil L. Anderson (Nov 2012): "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"

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." (Mormon 9:31) —(Click here to continue) ^[3]

What is official or core doctrine in the Church of Jesus Christ?

Joseph Smith stated that the fundamental doctrine was "concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven"

Some people are fond of imposing their absolutist assumptions on the Church. Many hold inerrantist beliefs about scriptures or prophets, and assume that the Mormons have similar views. They therefore insist—without reason—that any statement by any Latter-day Saint Church leader represents Mormon doctrine and is thus something that is secretly believed, or that should be believed, by Mormons.

Joseph Smith defined our fundamental core doctrine:

The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it.
—Teachings of the Prophet Joseph Smith, p. 121.

Otherwise, Joseph Smith left clear revelation that the canonized scriptures should govern the Church (D&C 42: 12-13, 56-60; 104:58-59), after having been submitted to and approved by all members of the First Presidency and Quorum of the Twelve (D&C 107:27), and submitted to the general body of the Church for ratification (D&C 26:2; 28:13).

What have other Church leaders said on the subject?

President George Q. Cannon (counselor in the First Presidency) explained that the scriptures are the only source of official doctrine, coupled with later revelation to the prophets that has been presented to the Church and sustained:

I hold in my hand the Book of Doctrine and Covenants, and also the book, The Pearl of Great Price, which books contain revelations of God. In Kirtland, the Doctrine and Covenants in its original form, as first printed, was submitted to the officers of the Church and the members of the Church to vote upon. As there have been additions made to it by the publishing of revelations which were not contained in the original edition, it has been deemed wise to submit these books with their contents to the conference, to see whether the conference will vote to accept the books and their contents as from God, and binding upon us as a people and as a Church. ^[4]

B.H. Roberts further explained that only those things within the Standard Works and those presented for a sustaining vote by the First Presidency and Council of the Twelve Apostles is binding upon the Church and its members:

The Church has confined the sources of doctrine by which it is willing to be bound before the world to the things that God has revealed, and which the Church has officially accepted, and those alone. These would include the Bible, the Book of Mormon, the Doctrine and Covenants, the Pearl of Great Price; these have been repeatedly accepted and endorsed by the Church in general conference assembled, and are the only sources of absolute appeal for our doctrine. ^[5]

Anything else, including books written by general authorities or general conference addresses, is valuable and may be of use for explanation, elucidation, exhortation, prophecy, and instruction, but does not bear the weight of ‘scripture’ in the LDS canon. Harold B. Lee was equally explicit:

If anyone, regardless of his position in the Church, were to advance a doctrine that is not substantiated by the standard Church works, meaning the Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price, you may know that his statement is merely his private opinion. The only one authorized to bring forth any new doctrine is the President of the Church, who, when he does, will declare it as revelation from God, and it will be so accepted by the Council of the Twelve and sustained by the body of the Church. And if any man speak a doctrine which contradicts what is in the standard Church works, you may know by that same token that it is false and you are not bound to accept it as truth. ^[6]

Elsewhere, President Lee taught the same principle:

It is not to be thought that every word spoken by the General Authorities is inspired, or that they are moved upon by the Holy Ghost in everything they speak and write. Now you keep that in mind. I don't care what his position is, if he writes something or speaks something that goes beyond anything that you can find in the standard works, unless that one be the prophet, seer, and revelator—please note that one exception—you may immediately say, "Well, that is his own idea!" And if he says something that contradicts what is found in the standard works (I think that is why we call them "standard"—it is the standard measure of all that men teach), you may know by that same token that it is false; regardless of the position of the man who says it. ^[7]

In Mormon Doctrine, Elder Bruce R. McConkie was equally clear:

The books, writings, explanations, expositions, views, and theories of even the wisest and greatest men, either in or out of the Church, do not rank with the standard works. Even the writings, teachings, and opinions of the prophets of God are acceptable only to the extent they are in harmony with what God has revealed and what is recorded in the standard works. ^[8]

In areas in which the standard works are not clear, only the President of the Church may establish doctrine definitively:

But there are many places where the scriptures are not too clear, and where different interpretations may be given to them; there are many doctrines, tenets as the Lord called them, that have not been officially defined and declared. It is in the consideration and discussion of these scriptures and doctrines that opportunities arise for differences of views as to meanings and extent. In view of the fundamental principle just announced as to the position of the President of the Church, other bearers of the Priesthood, those with the special spiritual endowment and those without it, should be cautious in their expressions about and interpretations of scriptures and doctrines. They must act and teach subject to the over-all power and authority of the President of the Church. It would be most unfortunate were this not always strictly observed by the bearers of this special spiritual endowment, other than the President. Sometimes in the past they have spoken "out of turn," so to speak. Furthermore, at times even those not members of the General Authorities are said to have been heard to declare their own views on various matters concerning which no official view or declaration has been made by the mouthpiece of the Lord, sometimes with an assured certainty that might deceive the uninformed and unwary. ^[9]

Notes

↑ "Approaching Latter-day Saint Doctrine," Newsroom (May 2007)
↑ D. Todd Christofferson, "The Doctrine of Christ," April 2012 General Conference, Sunday Morning Session (1 Apr 2012)
↑ Neil L. Anderson, "Trial of Your Faith," Ensign (Nov 2012)
↑ George Q. Cannon, "Comments," Millennial Star 42 no. 46 (15 November 1880), 724. (10 October 1880, General Conference)
↑ Brigham H. Roberts, sermon of 10 July 1921, delivered in Salt Lake Tabernacle, printed in Deseret News (23 July 1921) sec. 4:7.
↑ Harold B. Lee, The First Area General Conference for Germany, Austria, Holland, Italy, Switzerland, France, Belgium, and Spain of the Church of Jesus Christ of Latter-day Saints, held in Munich Germany, August 24–26, 1973, with Reports and Discourses, 69.
↑ Harold B. Lee, "The Place of the Living Prophet, Seer, and Revelator," Address to Seminary and Institute of Religion Faculty, BYU, 8 July 1964.
↑ Bruce R. McConkie, Mormon Doctrine, 2nd edition, (Salt Lake City: Bookcraft, 1966), 111. GL direct link
↑ J. Reuben Clark, “When Are the Writings or Sermons of Church Leaders Entitled to the Claim of Scripture,” address given to seminary and institute teachers at BYU, 7 July 1954, published in Church News (31 July 1954): 9–10; reprinted in Dialogue 12 (Summer 1979), 68–80.

Establishing new Mormon doctrine

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Mormon doctrine of the past

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REDIRECT Prophetic words as scripture

The Law of Adoption: The sealing of men and women as children to prominent Latter-day Saint leaders

Summary: Critics point to the early practice of sealing men and women as children to prominent LDS leaders as an example of changes in LDS belief.

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See also: Mormonism and doctrine/Prophets are not infallible

Repudiated concepts in Mormonism

Summary: Some teachings previously considered doctrinal have since been repudiated by the Church.

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Why would a current prophet repudiate the teachings of an earlier prophet?

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"Blood atonement"

Summary: It is claimed that during the administration of Brigham Young apostates were secretly put to death, and that the teachings of LDS leaders at the time were that apostasy was the unforgivable sin, and that the only thing an apostate could do to redeem himself was to give his own life, willingly or unwillingly.

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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.

∗ ∗ ∗

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.^[1]—(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) ^[2]

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. ^[3]

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. ^[4]

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. ^[5]

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. ^[6]

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. ^[7]

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. ^[8]

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. ^[9]

See also: Official Church doctrine and statements by Church leaders

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." ^[10]

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. ^[11]

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.^[12] —(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. ^[13] 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." ^[14] 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. ^[15] 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." ^[16]

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." ^[17] 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." ^[18] 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. ^[19]

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) ^[20]

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. ^[21]

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.^[22]

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.^[23]

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."^[24]

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.^[25]

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,^[26]J. Reuben Clark,^[27] Bruce R. McConkie,^[28] and Delbert Stapley.^[29] 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:

Main article: Mark E. Petersen: Race Problems - As They Affect the Church

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." ^[30]

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.^[31]

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


Main article:	Pre-1978 Priesthood ban

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.^[32]

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)^[33]

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.^[34]

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


See also:	Official Church doctrine and statements by Church leaders

⍗

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

↑ "Race and the Priesthood," Gospel Topics on LDS.org (2013)
↑ Joseph Fielding Smith, "The Negro and the Priesthood," Improvement Era 27 no. 6 (April 1924), 565.
↑ Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 6:511 (journal entry dated 25 December 1869). ISBN 0941214133.
↑ First Presidency letter from Joseph F. Smith, Anthon H. Lund, and Charles W. Penrose, to M. Knudson, 13 Jan. 1912.
↑ Wilford Woodruff's Journal, entry dated Dec. 25, 1869.
↑ First Presidency Statement (George Albert Smith), August 17, 1949. off-site
↑ Joseph Fielding Smith, Doctrines of Salvation (Salt Lake City: Bookcraft, 1954) , 1:65-66. (emphasis in original)
↑ Bruce R. McConkie, Mormon Doctrine (1966), p. 527.
↑ Bruce R. McConkie, "New Revelation on Priesthood," Priesthood (Salt Lake City: Deseret Book, 1981), 126-137.
↑ Kimball, Lengthen Your Stride, chapter 24, page 3; citing Richard Ostling, "Mormonism Enters a New Era," Time (7 August 1978): 55. Ostling told President Kimball's biographer and son that this was a paraphrase, but an accurate reporting of what he had been told (see footnote 13, citing interview on 10 May 2001).
↑ M. Russell Ballard, "One More," Ensign, May 2005, p. 69.
↑ "Race and the Priesthood," Gospel Topics on LDS.org. (2013)
↑ Stephen R. Haynes, Noah's Curse: The Biblical Justification of American Slavery (New York: Oxford University Press, 2002)
↑ Origen, "Genesis Homily XVI," in Homilies on Genesis and Exodus, translated by Ronald E. Heine (Washington: Catholic University of America Press, 1982), p. 215, referenced in Haynes.
↑ Haynes, p. 7-8.
↑ Haynes, p. 8.
↑ Haynes, Noah's Curse: The Biblical Justification of American Slavery, p. 127-8 citing Palmer, "The Import of Hebrew History," Southern Presbyterian Review 9 (April 1856) 591
↑ Haynes, p. 129, citing Palmer, Our Historic Mission, An Address Delivered before the Eunomian and PhiMu Societies of La Grange Synodical College, July 7 1858 (New Orleans: True Witness Office, 1859), 4-5.
↑ Haynes, p. 132, citing Cherry, God's New Israel, 179-180 who in turn is citing one of Palmer's sermons.
↑ Haynes, p. 161.
↑ Bruce R. McConkie, "All Are Alike unto God," address in the Second Annual CES Symposium, Salt Lake City, August 1978.
↑ "Interracial Marriage Discouraged," Church News, 17 June 1978, italics added; off-site.
↑ Spencer W. Kimball, Marriage and Divorce: An Address [adapted from an address to BYU students and faculty, Fall 1976] (Salt Lake City, Deseret Book, 1976), 10. GospeLink
↑ Don LeFevre, Salt Lake Tribune, 14 June 1978.
↑ Robert L. Millet, "Church Response to Jon Krakauer's Under the Banner of Heaven," 27 June 2003off-site
↑ "The Journal of George Q. Cannon: February 1881," The Church Historian’s Press, Church of Jesus Christ of Latter-day Saints. 1 February 1881, Tuesday ... [J. Floyd King] asked me our belief respecting intermarriage with inferior races, particularly the negro. I told him our views, with which he was delighted. ... He predicted great things for us in the future; that we believed in procreation and in preserving the purity of the dominant or pure Aryan race. ... He had ... become disgusted with the attitude of the churches upon this important question. He said all the churches taught or consented to miscegenation, and he felt it would be the destruction of every people who practiced it ....
↑ See also Matthew L. Harris and Newell G. Bringhurst, The Mormon Church and Blacks: A Documentary History (Chicago: University of Illinois Press, 2015), 70.
↑ Ibid., 73.
↑ Delbert L. Stapley to Governor George Romney, January 23, 1964. https://archive.org/details/DelbertStapleyLetter/page/n1/mode/2up?view=theater. "I fully agree the Negro is entitled to considerations also stated above, but not full social benefits nor inter-marriage privileges with the Whites, nor should the Whites be forced to accept them into restricted White areas."
↑ Bill Maher, Real Time with Bill Maher, HBO, 16 February 2007. {{{1}}}
↑ 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 (perhaps not surprisingly) 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.
↑ John A. Widtsoe, Evidences and Reconciliations: Aids to Faith in a Modern Day, arranged by G. Homer Durham (Salt Lake City: Bookcraft, 1960), 200–201. GL direct link
↑ Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., (Salt Lake City: Bookcraft, 1954–56), 62.
↑ Gordon B. Hinckley, "The Need for Greater Kindness," Ensign (May 2006): 58.

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.^[1]

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

...[T]he fact that [the Lamanites] are Israel, the chosen of God, adds a level of complexity to the Book of Mormon that simple racism does not explain. Incongruously, the book champions the Indians' place in world history, assigning them to a more glorious future than modern American whites.... Lamanite degradation is not ingrained in their natures, ineluctably bonded to their dark skins. Their wickedness is wholly cultural and frequently reversed. During one period, "they began to be a very industrious people; yea, and they were friendly with the Nephites; therefore, they did open a correspondence with them, and the curse of God did no more follow them." (Alma 23꞉18) In the end, the Lamanites triumph. The white Nephites perish, and the dark Lamanites remain.^[2]

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

The [priesthood] ban itself was not racist, but, unfortunately, it gave cover to people who were.^[3]

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

⍗

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.^[4] 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.

Main article: How can one reconcile unfulfilled promises in patriarchal blessings?

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.^[5]

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

The Most Likely Explanation: 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.

⍗

Source(s) of the criticism

Critical sources	Watchman Fellowship, The Watchman Expositor (Page 1)

Notes

↑ Armand L. Mauss, "The LDS Church and the Race Issue: A Study in Misplaced Apologetics", FAIR Conference 2003 FAIR link, #2 FAIR link
↑ Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 99.
↑ Marcus Martins, "A Black Man in Zion: Reflections on Race in the Restored Gospel" (2006 FAIR Conference presentation).
↑ Matthew L. Harris, "Mormons and Lineage: The Complicated History of Blacks and Patriarchal Blessings, 1830-2018," Dialogue: A Journal of Mormon Thought 51, no. 3 (2018): 83–129.
↑ "Race and the Prieshtood," Gospel Topics Essays, December 6, 2013, https://www.churchofjesuschrist.org/study/manual/gospel-topics-essays/race-and-the-priesthood?lang=eng.

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.

∗ ∗ ∗

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.^[1]—(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) ^[2]

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. ^[3]

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. ^[4]

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. ^[5]

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.

⍗

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. ^[6]

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. ^[7]

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. ^[8]

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. ^[9]

See also: Official Church doctrine and statements by Church leaders

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." ^[10]

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. ^[11]

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.^[12] —(Click here to continue)

⍗

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. ^[13] 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." ^[14] 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. ^[15] 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." ^[16]

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." ^[17] 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." ^[18] 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. ^[19]

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) ^[20]

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. ^[21]

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.^[22]

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.^[23]

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."^[24]

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.^[25]

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,^[26]J. Reuben Clark,^[27] Bruce R. McConkie,^[28] and Delbert Stapley.^[29] 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:

Main article: Mark E. Petersen: Race Problems - As They Affect the Church

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." ^[30]

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.^[31]

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


Main article:	Pre-1978 Priesthood ban

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.^[32]

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)^[33]

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.^[34]

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


See also:	Official Church doctrine and statements by Church leaders

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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

↑ "Race and the Priesthood," Gospel Topics on LDS.org (2013)
↑ Joseph Fielding Smith, "The Negro and the Priesthood," Improvement Era 27 no. 6 (April 1924), 565.
↑ Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 6:511 (journal entry dated 25 December 1869). ISBN 0941214133.
↑ First Presidency letter from Joseph F. Smith, Anthon H. Lund, and Charles W. Penrose, to M. Knudson, 13 Jan. 1912.
↑ Wilford Woodruff's Journal, entry dated Dec. 25, 1869.
↑ First Presidency Statement (George Albert Smith), August 17, 1949. off-site
↑ Joseph Fielding Smith, Doctrines of Salvation (Salt Lake City: Bookcraft, 1954) , 1:65-66. (emphasis in original)
↑ Bruce R. McConkie, Mormon Doctrine (1966), p. 527.
↑ Bruce R. McConkie, "New Revelation on Priesthood," Priesthood (Salt Lake City: Deseret Book, 1981), 126-137.
↑ Kimball, Lengthen Your Stride, chapter 24, page 3; citing Richard Ostling, "Mormonism Enters a New Era," Time (7 August 1978): 55. Ostling told President Kimball's biographer and son that this was a paraphrase, but an accurate reporting of what he had been told (see footnote 13, citing interview on 10 May 2001).
↑ M. Russell Ballard, "One More," Ensign, May 2005, p. 69.
↑ "Race and the Priesthood," Gospel Topics on LDS.org. (2013)
↑ Stephen R. Haynes, Noah's Curse: The Biblical Justification of American Slavery (New York: Oxford University Press, 2002)
↑ Origen, "Genesis Homily XVI," in Homilies on Genesis and Exodus, translated by Ronald E. Heine (Washington: Catholic University of America Press, 1982), p. 215, referenced in Haynes.
↑ Haynes, p. 7-8.
↑ Haynes, p. 8.
↑ Haynes, Noah's Curse: The Biblical Justification of American Slavery, p. 127-8 citing Palmer, "The Import of Hebrew History," Southern Presbyterian Review 9 (April 1856) 591
↑ Haynes, p. 129, citing Palmer, Our Historic Mission, An Address Delivered before the Eunomian and PhiMu Societies of La Grange Synodical College, July 7 1858 (New Orleans: True Witness Office, 1859), 4-5.
↑ Haynes, p. 132, citing Cherry, God's New Israel, 179-180 who in turn is citing one of Palmer's sermons.
↑ Haynes, p. 161.
↑ Bruce R. McConkie, "All Are Alike unto God," address in the Second Annual CES Symposium, Salt Lake City, August 1978.
↑ "Interracial Marriage Discouraged," Church News, 17 June 1978, italics added; off-site.
↑ Spencer W. Kimball, Marriage and Divorce: An Address [adapted from an address to BYU students and faculty, Fall 1976] (Salt Lake City, Deseret Book, 1976), 10. GospeLink
↑ Don LeFevre, Salt Lake Tribune, 14 June 1978.
↑ Robert L. Millet, "Church Response to Jon Krakauer's Under the Banner of Heaven," 27 June 2003off-site
↑ "The Journal of George Q. Cannon: February 1881," The Church Historian’s Press, Church of Jesus Christ of Latter-day Saints. 1 February 1881, Tuesday ... [J. Floyd King] asked me our belief respecting intermarriage with inferior races, particularly the negro. I told him our views, with which he was delighted. ... He predicted great things for us in the future; that we believed in procreation and in preserving the purity of the dominant or pure Aryan race. ... He had ... become disgusted with the attitude of the churches upon this important question. He said all the churches taught or consented to miscegenation, and he felt it would be the destruction of every people who practiced it ....
↑ See also Matthew L. Harris and Newell G. Bringhurst, The Mormon Church and Blacks: A Documentary History (Chicago: University of Illinois Press, 2015), 70.
↑ Ibid., 73.
↑ Delbert L. Stapley to Governor George Romney, January 23, 1964. https://archive.org/details/DelbertStapleyLetter/page/n1/mode/2up?view=theater. "I fully agree the Negro is entitled to considerations also stated above, but not full social benefits nor inter-marriage privileges with the Whites, nor should the Whites be forced to accept them into restricted White areas."
↑ Bill Maher, Real Time with Bill Maher, HBO, 16 February 2007. {{{1}}}
↑ 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 (perhaps not surprisingly) 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.
↑ John A. Widtsoe, Evidences and Reconciliations: Aids to Faith in a Modern Day, arranged by G. Homer Durham (Salt Lake City: Bookcraft, 1960), 200–201. GL direct link
↑ Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., (Salt Lake City: Bookcraft, 1954–56), 62.
↑ Gordon B. Hinckley, "The Need for Greater Kindness," Ensign (May 2006): 58.

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.^[1]

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

...[T]he fact that [the Lamanites] are Israel, the chosen of God, adds a level of complexity to the Book of Mormon that simple racism does not explain. Incongruously, the book champions the Indians' place in world history, assigning them to a more glorious future than modern American whites.... Lamanite degradation is not ingrained in their natures, ineluctably bonded to their dark skins. Their wickedness is wholly cultural and frequently reversed. During one period, "they began to be a very industrious people; yea, and they were friendly with the Nephites; therefore, they did open a correspondence with them, and the curse of God did no more follow them." (Alma 23꞉18) In the end, the Lamanites triumph. The white Nephites perish, and the dark Lamanites remain.^[2]

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

The [priesthood] ban itself was not racist, but, unfortunately, it gave cover to people who were.^[3]

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

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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.^[4] 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.

Main article: How can one reconcile unfulfilled promises in patriarchal blessings?

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.^[5]

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

The Most Likely Explanation: 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

↑ Armand L. Mauss, "The LDS Church and the Race Issue: A Study in Misplaced Apologetics", FAIR Conference 2003 FAIR link, #2 FAIR link
↑ Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 99.
↑ Marcus Martins, "A Black Man in Zion: Reflections on Race in the Restored Gospel" (2006 FAIR Conference presentation).
↑ Matthew L. Harris, "Mormons and Lineage: The Complicated History of Blacks and Patriarchal Blessings, 1830-2018," Dialogue: A Journal of Mormon Thought 51, no. 3 (2018): 83–129.
↑ "Race and the Prieshtood," Gospel Topics Essays, December 6, 2013, https://www.churchofjesuschrist.org/study/manual/gospel-topics-essays/race-and-the-priesthood?lang=eng.

FAIR Answers—back to home page

V

Articles about Brigham Young

We warn you against the dissemination of doctrines which are not according to the Scriptures and which are alleged to have been taught by some of the General Authorities of past generations. Such, for instance, is the Adam-God theory. We denounce that theory and hope that everyone will be cautioned against this and other kinds of false doctrine.

—Spencer W. Kimball, "Our Own Liahona," Ensign (November 1976): 77.off-site

∗ ∗ ∗

What is the Adam-God Theory?

Brigham Young taught that Adam, the first man, was God the Father

Brigham Young taught that Adam, the first man, was God the Father. Since this teaching runs counter to the story told in Genesis and commonly accepted by Christians, critics accuse Brigham of being a false prophet. Also, because modern Latter-day Saints do not believe Brigham's "Adam-God" teachings, critics accuse Mormons of either changing their teachings or rejecting teachings of prophets they find uncomfortable or unsupportable.

Brigham never developed the teaching into something that could be reconciled with LDS scripture and presented as official doctrine

Brigham Young appears to have believed and taught Adam-God, but he never developed the teaching into something that could be reconciled with LDS scripture and presented as official doctrine. Therefore, we simply don't know what Brigham Young meant, and modern leaders have warned us about accepting traditional explanations of Adam-God. Since the Church has rejected it, we won't be able to answer the question until the Lord sees fit to reveal more about it.

The Church's official position is that Adam-God is not the doctrine of the Church

Regardless of which approach the reader prefers to accept, the Church's official position on Adam-God is clear: as popularly understood, Adam-God (i.e., "Adam, the first man, was identical with Elohim/God the Father") is not the doctrine of the Church. If there are any particles of truth to anything surrounding the Adam-God doctrine, one would expect those things to harmonize with what has already been revealed. Only further revelation from the Lord's anointed would be able to clear up many points surrounding that doctrine.

What is the history of Brigham Young's Adam-God Theory and why was it rejected by the Church?

Origins

Brigham Young gave over 1,500 sermons that were recorded by transcribers. Over 500 of these can be read online. Many of these were published in the Journal of Discourses, the Deseret Evening News, and other Church publications. In 20 of these sermons he brought up the subject of God the Father's relationship to Adam.^[1] He also brought up the subject in private meetings. Nine accounts record him bringing up issues related to Adam-God to different individuals.^[2] Many of his comments fit easily into current LDS doctrine, while some have engendered controversy.

He made the best known, and probably earliest, controversial statement in a sermon given on 9 April 1852:

Now hear it, O inhabitants of the earth, Jew and Gentile, Saint and sinner! When our father Adam came into the garden of Eden, he came into it with a celestial body, and brought Eve, one of his wives, with him. He helped to make and organize this world. He is MICHAEL, the Archangel, the ANCIENT OF DAYS! about whom holy men have written and spoken—He is our FATHER and our GOD, and the only God with whom WE have to do. Every man upon the earth, professing Christians or non-professing, must hear it, and will know it sooner or later. They came here, organized the raw material, and arranged in their order the herbs of the field, the trees, the apple, the peach, the plum, the pear, and every other fruit that is desirable and good for man; the seed was brought from another sphere, and planted in this earth. The thistle, the thorn, the brier, and the obnoxious weed did not appear until after the earth was cursed. When Adam and Eve had eaten of the forbidden fruit, their bodies became mortal from its effects, and therefore their offspring were mortal.^[3]

Based on these remarks, and others he made in public and in private, it is apparent that Brigham Young believed that:

Adam lived on another planet, died, and was resurrected. Adam united with Eve at some point.
Adam was the father of the spirits of mankind, as well as being the first parent of our physical bodies.
Adam and Eve came to this earth as resurrected, exalted personages.
Adam and Eve fell and became mortal in order to create physical bodies for their spirit children.
Adam was the spiritual and physical father of Jesus Christ.^[4]

Brigham claimed to have received these beliefs by revelation. Though it is not understood entirely what Brigham meant by "revelation." Matthew Brown in his 2009 FairMormon Conference presentation presented evidence that complicates our picture of what Brigham meant:

We now turn to a pertinent apologetic issue. Critics enjoy pointing out that on several occasions Brigham Young claimed that his teachings on Adam came to him through revelation. Since this section of this paper is dealing with ‘perspectives’ it is only proper that President Young be allowed to provide an idea of what he thought about, and how he experienced, the revelatory process. First of all, the question will be posed: ‘How did Brother Brigham compare himself, as a revelator, with his predecessor?’ There are two quotations that are of interest here. The second President of the LDS Church said, "I wish to ask every member of this whole community if they ever heard [me] profess to be a Prophet, Seer, and Revelator as Joseph Smith was. [I] professed to be an apostle of Jesus Christ."^[5] In the second quote Brigham Young says that he "did not receive [revelations] through the Urim and Thummim as Joseph [Smith] did."^[6] Hence, it can be ascertained that, at least in one sense, Brigham Young did not receive communications from heaven in the same direct manner that Joseph Smith did. And it is relevant to mention here that Brigham Young did, in fact, own a seerstone that was once utilized by Joseph Smith.
Next, there is this lengthy quote from President Young which is well worth considering in its entirety. He rhetorically asked himself,

Well, Brother Brigham, . . . . have you had revelations?" Yes, I have them all the time. I live constantly by the principle of revelation. . . . I have never received one particle of intelligence [except] by revelation, no matter whether [my] father or mother revealed it, or my sister, or [my] neighbor. No person receives knowledge [except] upon the principle of revelation, that is, by having something revealed to them. "Do you [Brother Brigham] have the revelations of the Lord Jesus Christ?" I will leave that for others to judge. If the Lord requires anything of this people, and speaks through me, I will tell them of it; but if He does not, still we all live by the principle of revelation. Who reveals? Everybody around us; we learn [from] each other. I have something which you have not, and you have something which I have not. I reveal what I have to you, and you reveal what you have to me. I believe that we are revelators to each other.^[7]

Interestingly, there is some evidence that the ‘revelation’ claims for Adam–God ideology did not originate with Brigham Young, but rather with his close friend and associate Heber C. Kimball. There is one well-documented instance where Brother Kimball claimed that some of the concepts connected with the Adam–God Theory were revealed to him.^[8] There are also two other statements that need to be taken into careful consideration. The first comes from Thomas Stenhouse’s book. It reads: "Brother Heber had considerable pride in relating to his intimate friends that he was the source of Brigham’s revelation on the ‘Adam deity.’"^[9]
Since Mr. Stenhouse was an apostate from Mormonism at the time he wrote this, some people might tend to discount his assertion. But the second statement seems to lend credence to it. This one comes from Elder Orson Pratt. He said that the notion of "Adam being our Father and our God . . .[was] advanced by Bro[ther] Kimball in the stand [or at the pulpit], and afterwards approved by
Bro[ther] Brigham."^[10]^[11]

On at least three occasions, Brigham claimed that he learned it from Joseph Smith.^[12] While this doctrine was never canonized, Brigham expected other contemporary Church leaders to accept it, or at least not preach against it. (Orson Pratt did not believe it, and he and Brigham had a number of heated conversations on the subject.^[13])

The historical record indicates that some contemporary Latter-day Saints took Brigham's teachings at face value and attempted to incorporate the doctrine into mainstream LDS teachings. This response was far from universal, however, and lost steam after the turn of the 20th century.

Adam-God was eventually incorporated into the teaching of some 20th century polygamous break-off sects, who consider it a doctrine whose absence in The Church of Jesus Christ of Latter-day Saints is proof that the Church is in apostasy.

Rejection of Adam-God by the LDS Church

As far as can be determined, none of Brigham Young's successors in the presidency of the Church continued this teaching in public, and by the presidency of Joseph F. Smith (1901–18) there were active moves to censure small groups that taught Adam-God.

One of the earliest statements from the Church rejecting Adam-God teachings was made by Charles W. Penrose in 1902:

The Church of Jesus Christ of Latter-day Saints has never formulated or adopted any theory concerning the subject treated upon by President Young as to Adam.^[14]

In October 1976 general conference, Spencer W. Kimball declared the Church's official position on Adam-God:

We warn you against the dissemination of doctrines which are not according to the Scriptures and which are alleged to have been taught by some of the General Authorities of past generations. Such, for instance, is the Adam-God theory. We denounce that theory and hope that everyone will be cautioned against this and other kinds of false doctrine.^[15]

Stephen E. Robinson: "Yet another way in which anti-Mormon critics often misrepresent LDS doctrine is in the presentation of anomalies as though they were the doctrine of the Church"

BYU professor Stephen E. Robinson wrote:

Yet another way in which anti-Mormon critics often misrepresent LDS doctrine is in the presentation of anomalies as though they were the doctrine of the Church. Anomalies occur in every field of human endeavor, even in science. An anomaly is something unexpected that cannot be explained by the existing laws or theories, but which does not constitute evidence for changing the laws and theories. An anomaly is a glitch.... A classic example of an anomaly in the LDS tradition is the so-called "Adam-God theory." During the latter half of the nineteenth century Brigham Young made some remarks about the relationship between Adam and God that the Latter-day Saints have never been able to understand. The reported statements conflict with LDS teachings before and after Brigham Young, as well as with statements of President Young himself during the same period of time. So how do Latter-day Saints deal with the phenomenon? We don't; we simply set it aside. It is an anomaly. On occasion my colleagues and I at Brigham Young University have tried to figure out what Brigham Young might have actually said and what it might have meant, but the attempts have always failed. The reported statements simply do not compute—we cannot make sense out of them. This is not a matter of believing it or disbelieving it; we simply don't know what "it" is. If Brigham Young were here we could ask him what he actually said and what he meant by it, but he is not here.... For the Latter-day Saints, however, the point is moot, since whatever Brigham Young said, true or false, was never presented to the Church for a sustaining vote. It was not then and is not now a doctrine of the Church, and...the Church has merely set the phenomenon aside as an anomaly.^[16]

Matthew Brown gave (2009): "Brigham Young repeated these ideas and expounded upon them during the next 25 years. His viewpoints have been variously classified as doctrine, theory, paradox, heresy, speculation, and some of the mysteries"

Matthew Brown gave perhaps one of the best reconcilations of Adam-God at the 2009 FairMormon Conference:

On the 9th of April 1852 President Brigham Young stepped up to the pulpit in the old tabernacle on Temple Square and informed a group of Elders, who had gathered there for General Conference, that he was going to straighten them out on an issue which they had been debating about. The topic of disagreement centered upon who was the Father of Jesus Christ in the flesh—Elohim or the Holy Ghost. President Young surprised the people who were in attendance by announcing that it was neither one of them....Brigham Young repeated these ideas and expounded upon them during the next 25 years. His viewpoints have been variously classified as doctrine, theory, paradox, heresy, speculation, and some of the mysteries.^[17]—(Click here to continue)

If the Adam-God doctrine isn't true, how come D&C 27:11 calls Adam the Ancient of Days which is clearly a title for God in Daniel 7?

The real question should be how does one justify their interpretation of Ancient of Days in Daniel as only God

The real question should be how does one justify their interpretation of Ancient of Days in Daniel as only God. LDS are not dependent upon biblical interpretation for a complete understanding of the meaning of this or any other term. Since LDS have a more expanded idea of Adam's role, it is not surprising that they interpret some verses differently.

The Encyclopedia of Mormonism notes:

For Latter-day Saints, Adam stands as one of the noblest and greatest of all men. Information found in the scriptures and in declarations of latter-day apostles and prophets reveals details about Adam and his important roles in the pre-earth life, in Eden, in mortality, and in his postmortal life. They identify Adam by such names and titles as Michael (D&C 27꞉11; D&C 29꞉26), archangel (D&C 88꞉112), and Ancient of Days (D&C 138꞉38). ^[18]

Joseph Smith is one source for this view of Adam:

"‘Ancient of Days’ appears to be his title because he is ‘the first and oldest of all.' ^[19]

This section of Daniel is written in Aramaic, while the rest of the Old Testament is in Hebrew. The phrase translated "Ancient of Days" (attiq yômîn) as one non-LDS source notes, "in reference to God...is unprecedented in the Hebrew texts." Thus, reading this phrase as referring to God (and, in the critics' reading, only God) relies on parallels from Canaanite myth and Baal imagery in, for example, the Ugaritic texts. ^[20] Latter-day Saints are pleased to have a more expanded view through the addition of revelatory insights.

D&C 27:11 and D&C 116 associate Adam with the ancient of days spoken of in Daniel, but this needs elaboration

Like many Christians, the LDS see many parallels between Christ (who is God in the Old Testament) and Adam. Christ is even called, on occasion, the "second Adam." It is thus not surprising that D&C 27꞉11 associates Adam with a divine title or status when resurrected and exalted—after all, LDS theology anticipates human deification, so God and Adam are not seen as totally "other" or "different" from each other. LDS would have no problem, then, in seeing Adam granted a type of divine title or epithet—they do not see this as necessarily an either/or situation.

This does not mean, however, that Adam and God are the same being, merely that they can ultimately share the same divine nature. Such a reading would be strange to creedal Christians who see God as completely different from His creation. Once again, the theological preconceptions with which we approach the Biblical text affects how we read it.

As one non-LDS scholar noted of the passage in Daniel:

In the Septuagint version of Daniel 7:13 the translator has interpreted ‘he came to the Ancient of Days’ as ‘he came as the Ancient of Days’. Thus, according to this Septuagint interpretation, the Son of Man is in fact the embodiment of the person of the Ancient of Days. In other words the original scene in Daniel 7, where two figures exist alongside each other in heaven, is changed so that the vice-regent, the Son of Man, takes upon himself the form and character of God himself.^[21]

It is thus not surprising that Joseph Smith could see Adam taking upon himself "the form and character of God himself" using a similar type of imagery. This type of expansion on scriptures is done literally hundreds of times by biblical prophets.

This is the best view to take in light of our understanding of Jesus Christ as Jehovah of the Old Testament (D&C 110:1-4).

{{Critical sources box:Mormonism and doctrine/Repudiated concepts/Adam-God theory/Ancient of Days/CriticalSources]]

What attempts have been made to reconcile the Adam-God Theory with the doctrines of the Church?

There have been a number of attempts to explain Brigham Young's comments and/or harmonize them with mainstream LDS thought

There have been a number of attempts to explain Brigham Young's comments and/or harmonize them with mainstream LDS thought. Following are some of the better-known approaches.

Approach #1: Adam as the patriarch of the human family

The most well-known is the approach taken by Charles W. Penrose (and followed by John A. Widtsoe and Joseph Fielding Smith) that Brigham was speaking of Adam in the context of him being the presiding priesthood holder over all the human family, and therefore "our Father and our God", similar to how Moses was called a god to Aaron and Pharaoh (Exodus 4:16; 7:1). Joseph Fielding Smith wrote:

President Brigham Young was thoroughly acquainted with the doctrine of the Church. He studied the Doctrine and Covenants and many times quoted from it the particular passages concerning the relationship of Adam to Jesus Christ. He knew perfectly that Adam was subordinate and obedient to Jesus Christ. He knew perfectly that Adam had been placed at the head of the human family by commandment of the Father, and this doctrine he taught during the many years of his ministry. When he said Adam was the only god with whom we have to do, he evidently had in mind this passage given by revelation through Joseph Smith: [quotes D&C 78:15–16].^[22]

It is difficult to reconcile President Smith's explanation with the multitude of Brigham's Adam-God sermons and private comments, and how the Saints in Brigham's day understood them. This explanation is perhaps the most widely-known, but it suffers because it ignores many of Brigham's statements on Adam-God where he was quite clear in his intent.

Approach #2: Scribal error

A related approach is that scribal limitations and transmission errors resulted in unclear transcripts that do not convey Brigham Young's original meaning. Most feel, however, that this possibility cannot fully account for all the statements he made on this subject.

Approach #3: "Adam Sr." and "Adam Jr."

LDS researcher Elden Watson, editor of the multi-volume Brigham Young Addresses, believes that Brigham used the term "Adam" as a name-title for both God the Father ("Adam Sr.") and the man Adam ("Adam Jr."), comparable to the way "Elias" is used as a title meaning "forerunner" and applied to various people. According to Watson, the reason modern readers miss this is our failure to take into account all of Brigham's sermons in context.^[23] Watson has the advantage of being more familiar with Brigham Young's sermons than perhaps any other living researcher, and he does clearly grasp that Brigham did not equate Elohim/Jehovah/Michael with God the Father/Jesus Christ/Adam as modern Latter-day Saints do. However, Watson's theory has not been widely accepted for several reasons: (a) it is not widely known, (b) it assumes that those in Brigham Young's audience understood that he was talking about two Adams, and (c) Brigham never directly explained his Adam-God teachings in the way Watson interprets them.

Another approach similar to Watson's would be to suggest that perhaps Brigham Young was speaking of at least two Adams, but that he was intentionally veiling what he was talking about, and left it up to individuals to get revelation on the true interpretation. This would be similar to the Lord's use of parables. Some basis for this assertion may rest in the fact that Brigham Young stated that Moses was using "dark sayings" with regard to his story of the rib in Eve's creation, and the fact that President Young dismissed those stories of Adam's and Eve's creations as childish fairy tales. He himself may have practiced the same types of "dark sayings" following a tradition that he believed was started by Moses, by veiling what he was talking about in confusing language. Since he himself was an American Moses, so to speak, he may have felt that he could engage in the same type of practice, and was cluing people in on it by bringing up Moses' use of such things.

Another author suggests a similar theory, that Adam is the generic name that can be used to refer to each male of the species. And that the name Adam symbolically refers to a continuum of progress in degrees along man's journey from pre-existence all the way to Godhood. But this rejects the multiple mortality theories in some interpretations of Adam-God, where Adam falls from an exaltation into another mortality. Each male person that is eventually exalted is both an "Adam Jr." and an "Adam Sr." along different parts of his path of progression. Once he is exalted, he takes on the status of an "Adam Sr." Therefore, Michael becomes a symbol of all men along the path to exaltation, and Elohim becomes a symbol of all men who have reached exaltation. So, in this view, while Adam-God to some degree is about Michael the Archangel and his Father, it is also about each man's journey and eternal progression.

Approach #4: Brigham was wrong

Another approach, championed by LDS researcher Van Hale, is that Brigham Young believed and taught Adam-God, but that he was mistaken.^[24] Prophets are human beings and like anyone may misunderstand complex doctrinal subjects, especially ones on which there has been little or no revelation. Elder Bruce R. McConkie also took this position in a letter he wrote in 1981:

Yes, President Young did teach that Adam was the father of our spirits, and all the related things that the [polygamous] cultists ascribe to him. This, however, is not true. He expressed views that are out of harmony with the gospel. But, be it known, Brigham Young also taught accurately and correctly, the status and position of Adam in the eternal scheme of things. What I am saying is that Brigham Young, contradicted Brigham Young, and the issue becomes one of which Brigham Young we will believe. The answer is we will believe the expressions that accord with the teachings in the Standard Works.^[25]

Approach #5: We don't know the reason

A final explanation is that Brigham Young believed and taught Adam-God, and what he taught was possibly true, but he didn't see fit to explain all he knew or didn't live long enough to develop the teaching into something that could be reconciled with LDS scripture and presented as official doctrine. In this view, we simply don't know what Brigham Young meant, and modern leaders have warned us about accepting traditional explanations of Adam-God, so we should just leave that belief "on the shelf" until the Lord sees fit to reveal more about it. BYU professor Stephen E. Robinson wrote:

Yet another way in which anti-Mormon critics often misrepresent LDS doctrine is in the presentation of anomalies as though they were the doctrine of the Church. Anomalies occur in every field of human endeavor, even in science. An anomaly is something unexpected that cannot be explained by the existing laws or theories, but which does not constitute evidence for changing the laws and theories. An anomaly is a glitch.... A classic example of an anomaly in the LDS tradition is the so-called "Adam-God theory." During the latter half of the nineteenth century Brigham Young made some remarks about the relationship between Adam and God that the Latter-day Saints have never been able to understand. The reported statements conflict with LDS teachings before and after Brigham Young, as well as with statements of President Young himself during the same period of time. So how do Latter-day Saints deal with the phenomenon? We don't; we simply set it aside. It is an anomaly. On occasion my colleagues and I at Brigham Young University have tried to figure out what Brigham Young might have actually said and what it might have meant, but the attempts have always failed. The reported statements simply do not compute—we cannot make sense out of them. This is not a matter of believing it or disbelieving it; we simply don't know what "it" is. If Brigham Young were here we could ask him what he actually said and what he meant by it, but he is not here.... For the Latter-day Saints, however, the point is moot, since whatever Brigham Young said, true or false, was never presented to the Church for a sustaining vote. It was not then and is not now a doctrine of the Church, and...the Church has merely set the phenomenon aside as an anomaly.^[26]

Was the "Adam-God" theory ever taught as part of the temple endowment ceremony as something called "the lecture at the veil"?

Brigham Young attempted to introduce the concept of Adam-God into the endowment, as far as it had been revealed to him and he was able to interpret it

The endowment was and is a ceremony that can be adapted to the needs of its audience. Brigham Young attempted to introduce the concept of Adam-God into the endowment, as far as it had been revealed to him and he was able to interpret it. He was not able to fully resolve the teaching and integrate it into LDS doctrine. After his death, Adam-God was not continued by his successors in the Presidency, and the idea was dropped from the endowment ceremony and from LDS doctrine. If there is anything true in that doctrine, one would expect that truth to be in harmony with what is already revealed. Only further revelation from the Lord's anointed can clear up the matter.

The full meaning of Brigham Young's teachings on Adam-God is not well understood, and the endowment ceremony was not written down until the late nineteenth century

Two points need to be made prior to any discussion of this subject:

The full meaning of Brigham Young's teachings on Adam-God is not well understood. What he taught appears to have been a failed attempt to establish a new doctrinal belief. He did not live to reconcile it with LDS scripture, and later prophets did not continue his teaching. (See the main article on Adam-God.)
The endowment ceremony was not written down until the late nineteenth century. Before and since that time, it was and has been modified occasionally by Church leaders to clarify and refine the presentation. (See the main article on temple endowment changes.)

How the endowment came to be written, and how Adam-God become part of it

The following is probably the best description of how the temple endowment came to be written, and what part Adam-God played in it:

Shortly after the dedication of the lower portion of the temple, Young decided it was necessary to commit the endowment ceremony to written form. On 14 January 1877 he "requested Brigham jr & W Woodruff to write out the Ceremony of the Endowments from Beginning to End," assisted by John D. T. McAllister and L. John Nuttall. Daily drafts were submitted for Young's review and approval. The project took approximately two months to complete. On 21 March 1877 Woodruff recorded in his journal: "President Young has been laboring all winter to get up a perfect form of Endowments as far as possible. They having been perfected I read them to the Company today." ^[27]
The St. George endowment included a revised thirty-minute "lecture at the veil" first delivered by Young. This summarized important theological concepts taught in the endowment and contained references to Young's Adam-God doctrine. In 1892 L. John Nuttall, one of those who transcribed Young's lecture, recalled how it came about:

In January 1877, shortly after the lower portion of the St. George Temple was dedicated, President Young, in following up in the Endowments, became convinced that it was necessary to have the formula of the Endowments written, and he gave directions to have the same put in writing.
Shortly afterwards he explained what the Lecture at the Veil should portray, and for this purpose appointed a day when he would personally deliver the Lecture at the Veil. Elders J. D. T. McAllister and L. John Nuttall prepared writing materials, and as the President spoke they took down his words. Elder Nuttall put the same into form and the writing was submitted to President Young on the same evening at his office in residence at St. George. He there made such changes as he deemed proper, and when he finally passed upon it [he] said: This is the Lecture at the Veil to be observed in the Temple.
A copy of the Lecture is kept at the St. George Temple, in which President Young refers to Adam in his creation and etc.

On 1 February 1877, when Young's lecture was first given, Woodruff wrote in his journal: "W Woodruff Presided and Officiated as El[ohim]. I dressed in pure white Doe skin from head to foot to officiate in the Priest Office, white pants vest & C[oat?] the first Example in any Temple of the Lord in this last dispensation. Sister Lucy B Young also dressed in white in officiating as Eve. Pr[e]sident [Young] was present and deliverd a lecture at the veil some 30 Minuts." The copy of the veil lecture which Nuttall describes is not presently available. But on 7 February Nuttall summarized in his diary additions to the lecture which Young made at his residence in Nuttall's presence:

In the creation the Gods entered into an agreement about forming this earth, and putting Michael or Adam upon it. These things of which I have been speaking are what are termed the mysteries of godliness but they will enable you to understand the expression of Jesus, made while in jerusalem, "This is life eternal that they might know thee, the ony true God and jesus Christ whom thou hast sent." We were once acquainted with the Gods and lived with them, but we had the privilege of taking upon us flesh that the spirit might have a house to dwell in. We did so and forgot all, and came into the world not recollecting anything of which we had previously learned. We have heard a great deal about Adam and Eve, how they were formed and etc. Some think he was made like an adobe and the Lord breathed into him the breath of life, for we read "from dust thou art and unto dust shalt thou return." Well he was made of the dust of the earth but not of this earth. He was made just the same way you and I are made but on another earth. Adam was an immortal being when he came on this earth; He had lived on an earth similar to ours; he had received the Priesthood and the keys thereof, and had been faithful in all things and gained his resurrection and his exaltation, and was crowned with glory, immortality and eternal lives, and was numbered with the Gods for such he became through his faithfulness, and had begotten all the spirit that was to come to this earth. And Eve our common mother who is the mother of all living bore those spirits in the celestial world. And when this earth was organized by Elohim, Jehovah and Michael, who is Adam our common father, Adam and Eve had the privilege to continue the work of progression, consequently came to this earth and commenced the great work of forming tabernacles for those spirits to dwell in, and when Adam and those that assisted him had completed this kingdom our earth[,] he came to it, and slept and forgot all and became like an infant child. It is said by Moses the historian that the Lord caused a deep sleep to come upon Adam and took from his side a rib and formed the woman that Adam called Eve—This should be interpreted that the Man Adam like all other men had the seed within him to propagate his species, but not the Woman; she conceives the seed but she does not produce it; consequently she was taken from the side or bowels of her father. This explains the mystery of Moses' dark sayings in regard to Adam and Eve. Adam and Eve when they were placed on this earth were immortal beings with flesh, bones and sinews. But upon partaking of the fruits of the earth while in the garden and cultivating the ground their bodies became changed from immortal to mortal beings with the blood coursing through their veins as the action of life—Adam was not under transgression until after he partook of the forbidden fruit; this was necessary that they might be together, that man might be. The woman was found in transgression not the man—Now in the law of Sacrifice we have the promise of a Savior and Man had the privilege and showed forth his obedience by offering of the first fruits of the earth and the firstlings of the flocks; this as a showing that Jesus would come and shed his blood.... Father Adam's oldest son (Jesus the Saviour) who is the heir of the family, is father Adam's first begotten in the spirit world, who according to the flesh is the only begotten as it is written. (In his divinity he having gone back into the spirit world, and came in the spirit to Mary and she conceived, for when Adam and Eve got through with their work in this earth, they did not lay their bodies down in the dust, but returned to the spirit world from whence they came.)

Brigham Young died August 29, 1877, shortly after introducing this version of the veil lecture. The evidence is indeterminate as to whether the St. George lecture with its Adam-God teaching was included in all temples or that it continued to the turn of the twentieth century. Buerger writes:

It is not clear, in fact, what did become of the lecture. The apparent ignorance of the subject matter implied by Abraham Cannon's [1888] account—despite his having been a General Authority for six years—suggest it was not routinely presented in the temple. Similar ignorance among some missionaries [in 1897] and their president ... who also presumably had been through the temple prior to their missions supports this conclusion. Although exposes of the temple ceremonies published about this time do not include any reference to this lecture, "fundamentalist" authors have asserted without serious attempt at documentation that Brigham's lecture was an integral part of the temple ceremony until about 1902-1905. In support of this has been placed the testimony of one individual who in 1959 distinctly remembered hearing during his endowment in the temple in 1902 that "Adam was our God." On returning from his mission in 1904 he noted that these teachings had been removed. While one would expect more extensive evidence than this were it true that the lecture was regularly given for twenty-five years, it ... should also be recalled that other "discredited" notions were still being promulgated in some temples by a few individuals during the early years of the twentieth century—such as the continued legitimacy of plural marriage, also a cherished fundamentalist tradition. ^[28]

⍗

Learn more about Adam-God teachings

Key sources	Matthew Brown, "Brigham Young’s Teachings On Adam," Proceedings of the 2009 FAIR Conference (August 2009). link
FAIR links	Matthew Roper, "Adam in Ancient Texts and the Restoration," Proceedings of the 2006 FAIR Conference (August 2006). link
Online	Arthur A. Bailey, "What Modern Revelation Teaches about Adam," Ensign (January 1998): 20.off-site David John Buerger, "The Adam-God Doctrine," Dialogue: A Journal of Mormon Thought 15 no. 1 (Spring 1982), 14–58. off-site Robert L. Millet, "The Man Adam," Ensign (January 1994): 8.off-site Mark E. Petersen, "Adam, the Archangel," Ensign (November 1980): 16.off-site "Adam-God theory," BH Roberts Foundation print-link.
Video
Print	Mark E. Petersen, Adam: Who Is He? (Salt Lake City, Utah: Deseret Book, 1976). ISBN 087747592X. GL direct link
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

⍗

Source(s) of the criticism

Critical sources	Walter Martin, The Kingdom of the Cults (Revised) (Minneapolis: Bethany House Publishers, 1997), 220-221. ( Index of claims ) Contender Ministries, Questions All Mormons Should Ask Themselves. Answers Tower to Truth Ministries, "50 Questions to Ask Mormons," towertotruth.net (accessed 15 November 2007). 50 Answers Watchman Fellowship, The Watchman Expositor (Page 3)

Notes

↑ Jonathan A. Stapley, "Brigham Young's Garden Cosmology," Journal of Mormon History 47, no. 1 (January 2021): 85.
↑ Ibid.
↑ Brigham Young, Journal of Discourses 1:50-51. (Emphasis in the original.)
↑ David John Buerger, "The Adam-God Doctrine," Dialogue: A Journal of Mormon Thought 15 no. 1 (Spring 1982), 45. off-site; Stapley, "Garden Cosmology," 77–82.
↑ 3. JD, 6:319, President Brigham Young, 7 April 1852, general conference address, Salt Lake City, Utah, Tabernacle.
↑ Salt Lake School of the Prophets Minute Book, 9 June 1873, LDS Church Archives, Salt Lake City, Utah.
↑ JD, 3:209, President Brigham Young, 17 February 1856, discourse delivered in the Salt Lake City, Utah, Tabernacle.
↑ "The Lord told me that Adam was my father and that he was the God and father of all the inhabitants of this earth" (Memorandum, 30 April 1862, cited in Stanley B. Kimball, ed., On the Potter’s Wheel: The Diaries of Heber C. Kimball [Salt Lake City: Signature Books and Smith Research Associates, 1987], 176, n. 3). There is a reported instance of Heber C. Kimball supposedly writing something similar in another manuscript but since this information was relayed by J. Golden Kimball (Heber’s son) to another person it is a third-hand account.
↑ Thomas B. H. Stenhouse, The Rocky Mountain Saints (London: Ward, Lock, and Tyler, 1874), 561 n. 2. If Heber C. Kimball was indeed the person who introduced the Adam–God idea to President Brigham Young and (as evidenced in the previous endnote) claimed divine revelation for that knowledge then there was, at the very least, a violation of the order whereby revelation is ordained to be received for the Church. Institutional revelations are never vouchsafed to a counselor in the First Presidency when the President has the capacity to receive them. Only the President of the LDS Church receives revelation for the entire institution. As Joseph Fielding Smith taught, "There is but one [person] at a time who holds the keys and the right to receive revelation for the Church, and that man is the President of the Church. . . .[W]henever [the Lord] has a revelation or commandment to give to His people . . . it will come through the presiding officer of the Church" (Joseph Fielding Smith, Doctrines of Salvation [Salt Lake City: Bookcraft, 1999], 1:283–84).
↑ 5 April 1860, meeting of the Twelve at the Church Historian’s Office, Salt Lake City, Utah, cited in Gary J. Bergera, Conflict in the Quorum: Orson Pratt, Brigham Young, Joseph Smith (Salt Lake City: Signature Books, 2002), 194. There does not appear to be any rebuttal of this statement from Brigham Young, Heber C. Kimball, or anyone else. On 23 September 1860 Orson Pratt stated with reference to ideas about godhood, "I do not believe as Brother Brigham and Brother Kimball do in some points of doctrine and they do not wish me to acknowledge to a thing that I do not believe" (Kenney, ed., Wilford Woodruff’s Journal, 5:507, Salt Lake City, Utah, Historian’s Office).
↑ Matthew B. Brown, "Brigham Young's Teachings on Adam" (presentation, FairMormon, Sandy, UT, August 2009).
↑ See, for example, Deseret News, 18 June 1873, p. 308off-site: "How much unbelief exists in the minds of the Latter-day Saints in regard to one particular doctrine which I revealed to them, and which God revealed to me—namely that Adam is our Father and God—I do not know, I do not inquire, I care nothing about it. Our Father Adam helped to make this earth, it was created expressly for him, and after it was made he and his companions came here. He brought one of his wives with him, and she was called Eve, because she was the first woman upon the earth. Our Father Adam is the man who stands at the gate and holds the keys of everlasting life and salvation to all his children who have or who ever will come upon the earth. I have been found fault with by the ministers of religion because I have said that they were ignorant. But I could not find any man on the earth who could tell me this, although it is one of the simplest things in the world, until I met and talked with Joseph Smith."
↑ Gary James Bergera, "The Orson Pratt-Brigham Young Controversies: Conflict within the Quorums, 1853 to 1868," Dialogue: A Journal of Mormon Thought 13 no. 2 (Summer 1980), 7–49.off-site
↑ Charles W. Penrose, "Our Father Adam," Improvement Era (September 1902), 873. reprinted in Charles W. Penrose, "Our Father Adam," Millennial Star 64 no. 50 (11 December 1902), 785–790. (this paragraph from p. 789).
↑ Spencer W. Kimball, "Our Own Liahona," Ensign (November 1976): 77.off-site
↑ Stephen E. Robinson, "The Exclusion by Misrepresentation".
↑ Matthew B. Brown, "Brigham Young’s Teachings on Adam," 2009 FAIR Conference (August 2009).
↑ Arthur A. Bailey, "Adam," in Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), 1:15–16. direct off-site
↑ Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 167. off-site
↑ Daniel L. Smith-Christopher, "Ancient of Days," in Eerdmans Dictionary of the Bible, edited by David Noel Freedman, Allen C. Myers, and Astrid B. Beck, (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 2000), 62. ISBN 0802824005.
↑ N.T. Wright, Jesus and the Victory of God: Christian Origins and the Question of God, Vol. 2 (Fortress Press, SPCK: London, 1996), kindle location 12747.
↑ Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., (Salt Lake City: Bookcraft, 1954–56),98–99.
↑ Elden Watson, "Different Thoughts #7: Adam-God" off-site
↑ Van Hale, "What About the Adam-God Theory?," Mormon Miscellaneous response series #3 (n.p., 1982).off-site
↑ Bruce R. McConkie, letter to Eugene England, (19 February 1981): 6.
↑ Stephen E. Robinson, Are Mormons Christians? (Salt Lake City, Utah: Deseret Book Company, 1993),18–21. off-site FAIR link off-siteGL direct link
↑ David John Buerger, The Mysteries of Godliness (Smith Research Associates, 1994), pp. 110–13.
↑ David John Buerger, "The Adam-God Doctrine," Dialogue: A Journal of Mormon Thought 15 no. 1 (Spring 82), 14–58.

Mormon views of various beliefs

Jump to details:

Question: Do Mormons believe in the "rapture"?

Jump to details:

Question: Do Mormons believe in the "rapture"?

The Law of Adoption: The sealing of men and women as children to prominent Latter-day Saint leaders

Summary: Critics point to the early practice of sealing men and women as children to prominent LDS leaders as an example of changes in LDS belief.

Jump to details:

[1] "Approaching Latter-day Saint Doctrine," Newsroom (May 2007)

[2] D. Todd Christofferson, "The Doctrine of Christ," April 2012 General Conference, Sunday Morning Session (1 Apr 2012)

[3] Neil L. Anderson, "Trial of Your Faith," Ensign (Nov 2012)

[4] George Q. Cannon, "Comments," Millennial Star 42 no. 46 (15 November 1880), 724. (10 October 1880, General Conference)

[5] Brigham H. Roberts, sermon of 10 July 1921, delivered in Salt Lake Tabernacle, printed in Deseret News (23 July 1921) sec. 4:7.

[6] Harold B. Lee, The First Area General Conference for Germany, Austria, Holland, Italy, Switzerland, France, Belgium, and Spain of the Church of Jesus Christ of Latter-day Saints, held in Munich Germany, August 24–26, 1973, with Reports and Discourses, 69.

[7] Harold B. Lee, "The Place of the Living Prophet, Seer, and Revelator," Address to Seminary and Institute of Religion Faculty, BYU, 8 July 1964.

[8] Bruce R. McConkie, Mormon Doctrine, 2nd edition, (Salt Lake City: Bookcraft, 1966), 111. GL direct link

[9] J. Reuben Clark, “When Are the Writings or Sermons of Church Leaders Entitled to the Claim of Scripture,” address given to seminary and institute teachers at BYU, 7 July 1954, published in Church News (31 July 1954): 9–10; reprinted in Dialogue 12 (Summer 1979), 68–80.

[10] "Race and the Priesthood," Gospel Topics on LDS.org (2013)

[11] Joseph Fielding Smith, "The Negro and the Priesthood," Improvement Era 27 no. 6 (April 1924), 565.

[12] Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 6:511 (journal entry dated 25 December 1869). ISBN 0941214133.

[13] First Presidency letter from Joseph F. Smith, Anthon H. Lund, and Charles W. Penrose, to M. Knudson, 13 Jan. 1912.

[14] Wilford Woodruff's Journal, entry dated Dec. 25, 1869.

[15] First Presidency Statement (George Albert Smith), August 17, 1949. off-site

[16] Joseph Fielding Smith, Doctrines of Salvation (Salt Lake City: Bookcraft, 1954) , 1:65-66. (emphasis in original)

[17] Bruce R. McConkie, Mormon Doctrine (1966), p. 527.

[18] Bruce R. McConkie, "New Revelation on Priesthood," Priesthood (Salt Lake City: Deseret Book, 1981), 126-137.

[19] Kimball, Lengthen Your Stride, chapter 24, page 3; citing Richard Ostling, "Mormonism Enters a New Era," Time (7 August 1978): 55. Ostling told President Kimball's biographer and son that this was a paraphrase, but an accurate reporting of what he had been told (see footnote 13, citing interview on 10 May 2001).

[20] M. Russell Ballard, "One More," Ensign, May 2005, p. 69.

[21] "Race and the Priesthood," Gospel Topics on LDS.org. (2013)

[22] Stephen R. Haynes, Noah's Curse: The Biblical Justification of American Slavery (New York: Oxford University Press, 2002)

[23] Origen, "Genesis Homily XVI," in Homilies on Genesis and Exodus, translated by Ronald E. Heine (Washington: Catholic University of America Press, 1982), p. 215, referenced in Haynes.

[24] Haynes, p. 7-8.

[25] Haynes, p. 8.

[26] Haynes, Noah's Curse: The Biblical Justification of American Slavery, p. 127-8 citing Palmer, "The Import of Hebrew History," Southern Presbyterian Review 9 (April 1856) 591

[27] Haynes, p. 129, citing Palmer, Our Historic Mission, An Address Delivered before the Eunomian and PhiMu Societies of La Grange Synodical College, July 7 1858 (New Orleans: True Witness Office, 1859), 4-5.

[28] Haynes, p. 132, citing Cherry, God's New Israel, 179-180 who in turn is citing one of Palmer's sermons.

[29] Haynes, p. 161.

[30] Bruce R. McConkie, "All Are Alike unto God," address in the Second Annual CES Symposium, Salt Lake City, August 1978.

[31] "Interracial Marriage Discouraged," Church News, 17 June 1978, italics added; off-site.

[32] Spencer W. Kimball, Marriage and Divorce: An Address [adapted from an address to BYU students and faculty, Fall 1976] (Salt Lake City, Deseret Book, 1976), 10. GospeLink

[33] Don LeFevre, Salt Lake Tribune, 14 June 1978.

[34] Robert L. Millet, "Church Response to Jon Krakauer's Under the Banner of Heaven," 27 June 2003off-site

[35] "The Journal of George Q. Cannon: February 1881," The Church Historian’s Press, Church of Jesus Christ of Latter-day Saints. 1 February 1881, Tuesday ... [J. Floyd King] asked me our belief respecting intermarriage with inferior races, particularly the negro. I told him our views, with which he was delighted. ... He predicted great things for us in the future; that we believed in procreation and in preserving the purity of the dominant or pure Aryan race. ... He had ... become disgusted with the attitude of the churches upon this important question. He said all the churches taught or consented to miscegenation, and he felt it would be the destruction of every people who practiced it ....

[36] See also Matthew L. Harris and Newell G. Bringhurst, The Mormon Church and Blacks: A Documentary History (Chicago: University of Illinois Press, 2015), 70.

[37] Ibid., 73.

[38] Delbert L. Stapley to Governor George Romney, January 23, 1964. https://archive.org/details/DelbertStapleyLetter/page/n1/mode/2up?view=theater. "I fully agree the Negro is entitled to considerations also stated above, but not full social benefits nor inter-marriage privileges with the Whites, nor should the Whites be forced to accept them into restricted White areas."

[39] Bill Maher, Real Time with Bill Maher, HBO, 16 February 2007. {{{1}}}

[40] 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 (perhaps not surprisingly) 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.

[41] John A. Widtsoe, Evidences and Reconciliations: Aids to Faith in a Modern Day, arranged by G. Homer Durham (Salt Lake City: Bookcraft, 1960), 200–201. GL direct link

[42] Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., (Salt Lake City: Bookcraft, 1954–56), 62.

[43] Gordon B. Hinckley, "The Need for Greater Kindness," Ensign (May 2006): 58.

[44] Armand L. Mauss, "The LDS Church and the Race Issue: A Study in Misplaced Apologetics", FAIR Conference 2003 FAIR link, #2 FAIR link

[45] Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 99.

[46] Marcus Martins, "A Black Man in Zion: Reflections on Race in the Restored Gospel" (2006 FAIR Conference presentation).

[47] Matthew L. Harris, "Mormons and Lineage: The Complicated History of Blacks and Patriarchal Blessings, 1830-2018," Dialogue: A Journal of Mormon Thought 51, no. 3 (2018): 83–129.

[48] "Race and the Prieshtood," Gospel Topics Essays, December 6, 2013, https://www.churchofjesuschrist.org/study/manual/gospel-topics-essays/race-and-the-priesthood?lang=eng.

[49] "Race and the Priesthood," Gospel Topics on LDS.org (2013)

[50] Joseph Fielding Smith, "The Negro and the Priesthood," Improvement Era 27 no. 6 (April 1924), 565.

[51] Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 6:511 (journal entry dated 25 December 1869). ISBN 0941214133.

[52] First Presidency letter from Joseph F. Smith, Anthon H. Lund, and Charles W. Penrose, to M. Knudson, 13 Jan. 1912.

[53] Wilford Woodruff's Journal, entry dated Dec. 25, 1869.

[54] First Presidency Statement (George Albert Smith), August 17, 1949. off-site

[55] Joseph Fielding Smith, Doctrines of Salvation (Salt Lake City: Bookcraft, 1954) , 1:65-66. (emphasis in original)

[56] Bruce R. McConkie, Mormon Doctrine (1966), p. 527.

[57] Bruce R. McConkie, "New Revelation on Priesthood," Priesthood (Salt Lake City: Deseret Book, 1981), 126-137.

[58] Kimball, Lengthen Your Stride, chapter 24, page 3; citing Richard Ostling, "Mormonism Enters a New Era," Time (7 August 1978): 55. Ostling told President Kimball's biographer and son that this was a paraphrase, but an accurate reporting of what he had been told (see footnote 13, citing interview on 10 May 2001).

[59] M. Russell Ballard, "One More," Ensign, May 2005, p. 69.

[60] "Race and the Priesthood," Gospel Topics on LDS.org. (2013)

[61] Stephen R. Haynes, Noah's Curse: The Biblical Justification of American Slavery (New York: Oxford University Press, 2002)

[62] Origen, "Genesis Homily XVI," in Homilies on Genesis and Exodus, translated by Ronald E. Heine (Washington: Catholic University of America Press, 1982), p. 215, referenced in Haynes.

[63] Haynes, p. 7-8.

[64] Haynes, p. 8.

[65] Haynes, Noah's Curse: The Biblical Justification of American Slavery, p. 127-8 citing Palmer, "The Import of Hebrew History," Southern Presbyterian Review 9 (April 1856) 591

[66] Haynes, p. 129, citing Palmer, Our Historic Mission, An Address Delivered before the Eunomian and PhiMu Societies of La Grange Synodical College, July 7 1858 (New Orleans: True Witness Office, 1859), 4-5.

[67] Haynes, p. 132, citing Cherry, God's New Israel, 179-180 who in turn is citing one of Palmer's sermons.

[68] Haynes, p. 161.

[69] Bruce R. McConkie, "All Are Alike unto God," address in the Second Annual CES Symposium, Salt Lake City, August 1978.

[70] "Interracial Marriage Discouraged," Church News, 17 June 1978, italics added; off-site.

[71] Spencer W. Kimball, Marriage and Divorce: An Address [adapted from an address to BYU students and faculty, Fall 1976] (Salt Lake City, Deseret Book, 1976), 10. GospeLink

[72] Don LeFevre, Salt Lake Tribune, 14 June 1978.

[73] Robert L. Millet, "Church Response to Jon Krakauer's Under the Banner of Heaven," 27 June 2003off-site

[74] "The Journal of George Q. Cannon: February 1881," The Church Historian’s Press, Church of Jesus Christ of Latter-day Saints. 1 February 1881, Tuesday ... [J. Floyd King] asked me our belief respecting intermarriage with inferior races, particularly the negro. I told him our views, with which he was delighted. ... He predicted great things for us in the future; that we believed in procreation and in preserving the purity of the dominant or pure Aryan race. ... He had ... become disgusted with the attitude of the churches upon this important question. He said all the churches taught or consented to miscegenation, and he felt it would be the destruction of every people who practiced it ....

[75] See also Matthew L. Harris and Newell G. Bringhurst, The Mormon Church and Blacks: A Documentary History (Chicago: University of Illinois Press, 2015), 70.

[76] Ibid., 73.

[77] Delbert L. Stapley to Governor George Romney, January 23, 1964. https://archive.org/details/DelbertStapleyLetter/page/n1/mode/2up?view=theater. "I fully agree the Negro is entitled to considerations also stated above, but not full social benefits nor inter-marriage privileges with the Whites, nor should the Whites be forced to accept them into restricted White areas."

[78] Bill Maher, Real Time with Bill Maher, HBO, 16 February 2007. {{{1}}}

[79] 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 (perhaps not surprisingly) 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.

[80] John A. Widtsoe, Evidences and Reconciliations: Aids to Faith in a Modern Day, arranged by G. Homer Durham (Salt Lake City: Bookcraft, 1960), 200–201. GL direct link

[81] Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., (Salt Lake City: Bookcraft, 1954–56), 62.

[82] Gordon B. Hinckley, "The Need for Greater Kindness," Ensign (May 2006): 58.

[83] Armand L. Mauss, "The LDS Church and the Race Issue: A Study in Misplaced Apologetics", FAIR Conference 2003 FAIR link, #2 FAIR link

[84] Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 99.

[85] Marcus Martins, "A Black Man in Zion: Reflections on Race in the Restored Gospel" (2006 FAIR Conference presentation).

[86] Matthew L. Harris, "Mormons and Lineage: The Complicated History of Blacks and Patriarchal Blessings, 1830-2018," Dialogue: A Journal of Mormon Thought 51, no. 3 (2018): 83–129.

[87] "Race and the Prieshtood," Gospel Topics Essays, December 6, 2013, https://www.churchofjesuschrist.org/study/manual/gospel-topics-essays/race-and-the-priesthood?lang=eng.

[88] Jonathan A. Stapley, "Brigham Young's Garden Cosmology," Journal of Mormon History 47, no. 1 (January 2021): 85.

[89] Ibid.

[90] Brigham Young, Journal of Discourses 1:50-51. (Emphasis in the original.)

[91] David John Buerger, "The Adam-God Doctrine," Dialogue: A Journal of Mormon Thought 15 no. 1 (Spring 1982), 45. off-site; Stapley, "Garden Cosmology," 77–82.

[92] 3. JD, 6:319, President Brigham Young, 7 April 1852, general conference address, Salt Lake City, Utah, Tabernacle.

[93] Salt Lake School of the Prophets Minute Book, 9 June 1873, LDS Church Archives, Salt Lake City, Utah.

[94] JD, 3:209, President Brigham Young, 17 February 1856, discourse delivered in the Salt Lake City, Utah, Tabernacle.

[95] "The Lord told me that Adam was my father and that he was the God and father of all the inhabitants of this earth" (Memorandum, 30 April 1862, cited in Stanley B. Kimball, ed., On the Potter’s Wheel: The Diaries of Heber C. Kimball [Salt Lake City: Signature Books and Smith Research Associates, 1987], 176, n. 3). There is a reported instance of Heber C. Kimball supposedly writing something similar in another manuscript but since this information was relayed by J. Golden Kimball (Heber’s son) to another person it is a third-hand account.

[96] Thomas B. H. Stenhouse, The Rocky Mountain Saints (London: Ward, Lock, and Tyler, 1874), 561 n. 2. If Heber C. Kimball was indeed the person who introduced the Adam–God idea to President Brigham Young and (as evidenced in the previous endnote) claimed divine revelation for that knowledge then there was, at the very least, a violation of the order whereby revelation is ordained to be received for the Church. Institutional revelations are never vouchsafed to a counselor in the First Presidency when the President has the capacity to receive them. Only the President of the LDS Church receives revelation for the entire institution. As Joseph Fielding Smith taught, "There is but one [person] at a time who holds the keys and the right to receive revelation for the Church, and that man is the President of the Church. . . .[W]henever [the Lord] has a revelation or commandment to give to His people . . . it will come through the presiding officer of the Church" (Joseph Fielding Smith, Doctrines of Salvation [Salt Lake City: Bookcraft, 1999], 1:283–84).

[97] 5 April 1860, meeting of the Twelve at the Church Historian’s Office, Salt Lake City, Utah, cited in Gary J. Bergera, Conflict in the Quorum: Orson Pratt, Brigham Young, Joseph Smith (Salt Lake City: Signature Books, 2002), 194. There does not appear to be any rebuttal of this statement from Brigham Young, Heber C. Kimball, or anyone else. On 23 September 1860 Orson Pratt stated with reference to ideas about godhood, "I do not believe as Brother Brigham and Brother Kimball do in some points of doctrine and they do not wish me to acknowledge to a thing that I do not believe" (Kenney, ed., Wilford Woodruff’s Journal, 5:507, Salt Lake City, Utah, Historian’s Office).

[98] Matthew B. Brown, "Brigham Young's Teachings on Adam" (presentation, FairMormon, Sandy, UT, August 2009).

[99] See, for example, Deseret News, 18 June 1873, p. 308off-site: "How much unbelief exists in the minds of the Latter-day Saints in regard to one particular doctrine which I revealed to them, and which God revealed to me—namely that Adam is our Father and God—I do not know, I do not inquire, I care nothing about it. Our Father Adam helped to make this earth, it was created expressly for him, and after it was made he and his companions came here. He brought one of his wives with him, and she was called Eve, because she was the first woman upon the earth. Our Father Adam is the man who stands at the gate and holds the keys of everlasting life and salvation to all his children who have or who ever will come upon the earth. I have been found fault with by the ministers of religion because I have said that they were ignorant. But I could not find any man on the earth who could tell me this, although it is one of the simplest things in the world, until I met and talked with Joseph Smith."

[100] Gary James Bergera, "The Orson Pratt-Brigham Young Controversies: Conflict within the Quorums, 1853 to 1868," Dialogue: A Journal of Mormon Thought 13 no. 2 (Summer 1980), 7–49.off-site

[101] Charles W. Penrose, "Our Father Adam," Improvement Era (September 1902), 873. reprinted in Charles W. Penrose, "Our Father Adam," Millennial Star 64 no. 50 (11 December 1902), 785–790. (this paragraph from p. 789).

[102] Spencer W. Kimball, "Our Own Liahona," Ensign (November 1976): 77.off-site

[103] Stephen E. Robinson, "The Exclusion by Misrepresentation".

[104] Matthew B. Brown, "Brigham Young’s Teachings on Adam," 2009 FAIR Conference (August 2009).

[105] Arthur A. Bailey, "Adam," in Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), 1:15–16. direct off-site

[106] Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 167. off-site

[107] Daniel L. Smith-Christopher, "Ancient of Days," in Eerdmans Dictionary of the Bible, edited by David Noel Freedman, Allen C. Myers, and Astrid B. Beck, (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 2000), 62. ISBN 0802824005.

[108] N.T. Wright, Jesus and the Victory of God: Christian Origins and the Question of God, Vol. 2 (Fortress Press, SPCK: London, 1996), kindle location 12747.

[109] Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., (Salt Lake City: Bookcraft, 1954–56),98–99.

[110] Elden Watson, "Different Thoughts #7: Adam-God" off-site

[111] Van Hale, "What About the Adam-God Theory?," Mormon Miscellaneous response series #3 (n.p., 1982).off-site

[112] Bruce R. McConkie, letter to Eugene England, (19 February 1981): 6.

[113] Stephen E. Robinson, Are Mormons Christians? (Salt Lake City, Utah: Deseret Book Company, 1993),18–21. off-site FAIR link off-siteGL direct link

[114] David John Buerger, The Mysteries of Godliness (Smith Research Associates, 1994), pp. 110–13.

[115] David John Buerger, "The Adam-God Doctrine," Dialogue: A Journal of Mormon Thought 15 no. 1 (Spring 82), 14–58.

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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

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Difference between revisions of "Topical Guide/Book of Mormon/Doctrinal Issues"

Latest revision as of 14:54, 13 April 2024

Contents

TOPICS

RESOURCES

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

D. Todd Christofferson (Apr 2012): "it should be remembered that not every statement made by a Church leader past or present necessarily constitutes doctrine"

Neil L. Anderson (Nov 2012): "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"

What is official or core doctrine in the Church of Jesus Christ?

Joseph Smith stated that the fundamental doctrine was "concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven"

What have other Church leaders said on the subject?

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"

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"

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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."

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

The Church Handbook of Instructions say nothing concerning interracial marriages

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

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

Race Problems - As They Affect the Church

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

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

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

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

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

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

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

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"

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

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

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

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

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

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

Introduction to Question

Response to Question

Another Article on Unfulfilled Patriarchal Blessings

What the Church Has Disavowed and What it Has Not Disavowed

The Most Likely Explanation: Following Church Leaders

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"

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"

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

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

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

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

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

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

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

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

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

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