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FAIR is a non-profit organization dedicated to providing well-documented answers to criticisms of the doctrine, practice, and history of The Church of Jesus Christ of Latter-day Saints.
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{{propaganda|This description is simply a caricature of what Latter-day Saints actually believe regarding the three degrees of glory. | {{propaganda|This description is simply a caricature of what Latter-day Saints actually believe regarding the three degrees of glory. | ||
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Did Joseph Smith define the "wicked" as anyone who rejected Latter-day Saint beliefs? | Did Joseph Smith define the "wicked" as anyone who rejected Latter-day Saint beliefs? | ||
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*Grant Underwood, ''The Millenarian World of Early Mormonism'', 44. | *Grant Underwood, ''The Millenarian World of Early Mormonism'', 44. | ||
*Parley P. Pratt, ''An Answer to Mr. William Hewitt's Tract Against the Latter-day Saints'', 8. | *Parley P. Pratt, ''An Answer to Mr. William Hewitt's Tract Against the Latter-day Saints'', 8. | ||
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#Brigham Young, April 8, 1855, ''Journal of Discourses'', vol. 2, 268-269. | #Brigham Young, April 8, 1855, ''Journal of Discourses'', vol. 2, 268-269. | ||
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{{misinformation|Daniel H. Ludlow: "Although President Young identified Joseph Smith as a “pure Ephraimite” in the above quotation, so far as the Prophet’s family or blood lines were concerned, Brigham Young and others have recognized that (1) Joseph Smith was from a Gentile nation and (2) some of Joseph Smith’s progenitors may have come from bloodlines other than that of Ephraim. (See Journal of Discourses, 2:268.)" See Ludlow, "Of the House of Israel", ''Ensign'', January 1991. {{link|url=https://www.lds.org/ensign/1991/01/of-the-house-of-israel?lang=eng}} | {{misinformation|Daniel H. Ludlow: "Although President Young identified Joseph Smith as a “pure Ephraimite” in the above quotation, so far as the Prophet’s family or blood lines were concerned, Brigham Young and others have recognized that (1) Joseph Smith was from a Gentile nation and (2) some of Joseph Smith’s progenitors may have come from bloodlines other than that of Ephraim. (See Journal of Discourses, 2:268.)" See Ludlow, "Of the House of Israel", ''Ensign'', January 1991. {{link|url=https://www.lds.org/ensign/1991/01/of-the-house-of-israel?lang=eng}} | ||
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In the revelation that Joseph received on August 2, 1833, was it evident that "God also was unaware of the Missouri tragedy"? | In the revelation that Joseph received on August 2, 1833, was it evident that "God also was unaware of the Missouri tragedy"? | ||
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{{disinformation|D&C 97:24-25 (the same D&C section the author uses for his citation) refers to the problems in Jackson County (Zion) (This text is also found on to 1835 D&C page 210): | {{disinformation|D&C 97:24-25 (the same D&C section the author uses for his citation) refers to the problems in Jackson County (Zion) (This text is also found on to 1835 D&C page 210): | ||
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*[[../../Loaded and prejudicial language|Loaded and prejudicial language]] | *[[../../Loaded and prejudicial language|Loaded and prejudicial language]] | ||
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*Wilford Woodruff, 1836-1837 Diary, under December 11, 1836, reprinted in Dean Jessee, "The Kirtland Diary of Wilford Woodruff." ''BYU Studies'' (Summer 1972), vol. 12, 374. | *Wilford Woodruff, 1836-1837 Diary, under December 11, 1836, reprinted in Dean Jessee, "The Kirtland Diary of Wilford Woodruff." ''BYU Studies'' (Summer 1972), vol. 12, 374. | ||
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Did Joseph believe that the ten lost tribes were at the North Pole? | Did Joseph believe that the ten lost tribes were at the North Pole? | ||
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{{information|A late, second-hand account attributed to Joseph Smith states that he believed that the ten tribes were at the "north pole," but this was not a revelation. | {{information|A late, second-hand account attributed to Joseph Smith states that he believed that the ten tribes were at the "north pole," but this was not a revelation. | ||
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+ | ==References== | ||
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Claims made in "Chapter 5: People of Zion" | A FAIR Analysis of: One Nation Under Gods, a work by author: Richard Abanes
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Claims made in "Chapter 7: Woe In Ohio" |
Claim Evaluation |
One Nation Under Gods |
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Jump to details:
Author's quote: "Mindless devotion to Smith's teachings also raised the ire of non-Mormons attempting to reason with the Saints about the folly of their beliefs. Reason and logical thinking meant little to Mormons, who commonly rejected analytical thought in favor of supernatural experience."Author's sources:
- Author's opinion.
The author provides this description of the three degrees of glory:"The first degree of glory, which provides a very limited amount of glory/reward, is reserved for non-Mormons whose lives are marked primarily by immorality. The second degree, which offers a slightly greater glory/reward, is granted to non-Mormons and Mormons alike who live good lives marked primarily by kindness, goodness, and trying to live the best life possible. Finally, the third degree, which is basically the highest heaven attainable, is reserved for faithful Mormons who lived an exemplary life as "priests of the Most High, after the order of Melchizadeck (sic)."
Author's sources:
Was the Latter-day Saint periodical The Evening and the Morning Star "haranguing" non-Mormons by threatening them with "imminent destruction" if they did not repent?Author's sources:
- "The Last Days," Evening and Morning Star, February 1833, vol. 1, no. 10, 65.
- Citation error: there is no p. 65 in Vol. 1, No. 10. This error exists in both the hardback and paperback. It should be Vol. 9 for that page and article name.
The article "The Last Days," Evening and Morning Star, February 1833, vol. 9, no. 10, 65, nowhere "harangues" the non-Mormons. Most of the page is given up to a quotation from the apocryphal book of 2 Esdras. The quoted material runs from 9:28-47, 10:1-59, 13:1-36.
Before these quotations, the author notes:
SOMETHING singular attaches itself to the phrase, The last days. We can take up the bible, and read what took place in the beginning, without any emotion, and generally without realizing what did happen; but when we read the prophecies touching the last days, the very soul starts to know what shall be....We see nation rising against nation; we hear of the pestilence destroying its thousands in one place, and its tens of thousands in another; the plague consuming all before it, and we witness the terror that reigns in the hearts of the wicked, and we are ready to exclaim, The Lord is certainly about bringing the world to an account of its iniquity. Let us reflect, then, in the last days, that there was to be great tribulation: for the Savior says, [Matt. 24:7] nation shall rise against nation, kingdom against kingdom, and there shall be famines, and pestilences, and earthquakes in divers places; and the prophets have declared that the valleys should rise; that the mountains should be laid low; that a great earthquake should be, in which the sun should become black as sackcloth of hair, and the moon turn into blood; yea, the Eternal God hath declared that the great deep shall roll back into the north countries and that the land of Zion and the land of Jerusalem shall be joined together, as they were before they were divided in the days of Peleg. No wonder the mind starts at the sound of the last days! Great things will come to pass in them: sickness, sorrow, pain and death, will come upon the wicked; the righteous will be gathered from all nations, as well as Israel, to Zion, and the Jews assemble at Jerusalem, to behold the Lord of glory gather all things in one, that there may be on earth, one fold and one Shepherd.
The author then begins to quote 2 Esdras, and this consumes the rest of the cited page. After the long quote, the author then continues in a similar vein.
Paul, who had the privilege of seeing his Lord and master in the flesh, and who knew a man that was caught up into the third heaven, while on this all important subject, thus wrote:—[2 Tim. 3:1-5] This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away....(p. 66)
And, in the following page:
We have an earnest desire that men should escape the calamities, that will soon be poured out upon the earth, to scourge the inhabitants. Those that will not hear, as has been the case in all ages, pass on and are punished. The inhabitants before the flood, rejected the preaching of Noah, and were drowned. The men of Sodom and Gomorrah repented not of their sins, and died in their wickedness. Pharaoh, after seeing the mighty works of the Lord, died for his folly. But the Lord is merciful, the Lord is just, and, as in ancient days, so now, even in these last days, he warns, that men may repent and live. So much for the world. To the church, a word fitly spoken is like the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing life forever more. Beloved brethren, you know these are the last days, for the Lord hath said so. You, then, have not to look across the ocean for testimony, for you have it in your hearts.—You have not to send to heaven for proof, for the judgments of God are already sent forth unto victory as evidence that the end is nigh....
Wherefore, while he is revealing unto you the great things that will shortly come to pass, learn wisdom, and rejoice for the day, even the day of righteousness that will soon come; yea, that day that was sought for by all holy men, and they found it not because of wickedness and abominations, and confessed that they were strangers and pilgrims on the earth; but obtained a promise that they should find it, and see it in their flesh, and so will you, if you continue faithful. Are you sensible of the blessings and privileges you enjoy? you can look upon the world and upon them that profess to worship their God, and see the course of evil, and shun it, because the Lord has shown you the right way. You can see some for gold; some for fame; some for blood; some for persecution; some for fun; some for pleasure; some for vanity; some for lying; some for this, and some for that, and you can pray to God to keep you from such follies, and he will do so, if your hearts are pure.
What blessings! you can shun the dreadful distress of nations, if you are humble and honest in all things before the Lord: you can overcome the world and enter into his rest, where trouble will cease. You ought to rejoice, with joy unspeakable; for while the nations are crumbling to pieces, and men are filling up the tombs without repentance, you know your redemption is nigh, and you believe that Israel will soon be gathered home to meet his God, when he comes in his glory.
Men without the Spirit of God to guide them into sacred truth have long labored six times as much for the perishable things of this world, as for the one thing needful: brethren, you have better knowledge, act accordingly, for the earth is the Lord's, and the fulness thereof. Counsel not the Lord but walk by faith, showing good works, that your examples may be worthy of imitation.
The love of money fills the hearts of the wicked; but what profit would it be to you, with all your knowledge, of what must shortly come to pass, if you could gain the whole world for thirty or forty years, and then loose your inheritance, and eternal life? This is a solemn question, and when the faithful enter into the joys of their Lord, they will be more apt to say: [1 Cor. 2:9] Eye hath not seen, nor ear heard, neither has it entered into the heart of men to conceive, what the Lord has prepared for them that love him. The Lord will hear when saints do pray.
But, those who accept God and his covenant need not fear, though the days are dark. Most of the message is addressed directly to Latter-day Saints; there is little here that would be out of place in any nineteenth-century Christian reflection on "the last days."
There is certainly no suggestion that the members of the Church are threatening to inflict "imminent destruction" on non-members.
Did Joseph Smith define the "wicked" as anyone who rejected Latter-day Saint beliefs?Author's sources:
- D&C 84꞉51-53
- Grant Underwood, The Millenarian World of Early Mormonism, 44.
- Parley P. Pratt, An Answer to Mr. William Hewitt's Tract Against the Latter-day Saints, 8.
Did Latter-day Saints alter their perception as being "adopted into Israel" to being "literal" descendants of Israel because they "were going to end up second-class Israelites"?Author's sources:
- Underwood, 30.
*Do Latter-day Saint claim today that they are literal descendants of Israel?
- Brigham Young identified Joseph Smith as a "pure Ephraimite."
Author's sources:
- Brigham Young, April 8, 1855, Journal of Discourses, vol. 2, 268-269.
- Were missionaries sent to preach only to "other Caucasians?"
- Did this make it easier for Joseph to teach that people of African descent were "cursed by God?"
Author's sources:
- Jerald and Sandra Tanner, "Excommunication: Mormon Leader Expelled After Charging Church with Racism," Salt Lake City messenger (#73), October 1989.
Priesthood ban |
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Native Americans |
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.
"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)
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]
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]
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]
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.
Critical sources |
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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 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]
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]
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 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.
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]
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]
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 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)
Critical sources |
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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.
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]
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]
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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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.
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]
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]
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.
Elder Mark E. Petersen delivered a speech entitled "Race Problems - As They Affect the Church" back on August 27, 1954. It was delivered at BYU at the Convention of Teachers of Religion On the College Level. In it, Elder Petersen aims to give the Church's position on the issue of racial segregation and integration as well as intermarriage, the reasons for the priesthood and temple restrictions.
One can read a full reproduction of the talk elsewhere on the FAIR Wiki:
Elder Petersen makes several statements related to these issues that are considered entirely false today by the Church. For example, the rationale that blacks were restricted from priesthood and temple blessings because of the Curse of Cain or premortal neutrality/less valiance. Or the claim that interracial marriages are biologically wrong or spiritually sinful. Thus, the problems with Elder Petersen's talk are not limited to his unique statement about blacks being servants to sealed whites in the next life. Indeed, Elder Petersen, as far as this author is aware, is the only general authority to make a statement to that effect. The reader is encouraged to follow the linked articles to learn more about the Curse of Cain and other disavowed ideas that pop up in Elder Petersen's talk.
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 God will yet reveal many great and important things pertaining to the kingdom of God. For more information, please read:
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.
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.
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 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 |
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.
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, 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., 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. 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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Notes
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.
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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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?
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.
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 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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Native Americans |
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.
"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)
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]
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]
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]
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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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 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]
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]
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 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.
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]
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]
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 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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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.
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]
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]
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.
Critical sources |
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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.
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]
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]
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.
Elder Mark E. Petersen delivered a speech entitled "Race Problems - As They Affect the Church" back on August 27, 1954. It was delivered at BYU at the Convention of Teachers of Religion On the College Level. In it, Elder Petersen aims to give the Church's position on the issue of racial segregation and integration as well as intermarriage, the reasons for the priesthood and temple restrictions.
One can read a full reproduction of the talk elsewhere on the FAIR Wiki:
Elder Petersen makes several statements related to these issues that are considered entirely false today by the Church. For example, the rationale that blacks were restricted from priesthood and temple blessings because of the Curse of Cain or premortal neutrality/less valiance. Or the claim that interracial marriages are biologically wrong or spiritually sinful. Thus, the problems with Elder Petersen's talk are not limited to his unique statement about blacks being servants to sealed whites in the next life. Indeed, Elder Petersen, as far as this author is aware, is the only general authority to make a statement to that effect. The reader is encouraged to follow the linked articles to learn more about the Curse of Cain and other disavowed ideas that pop up in Elder Petersen's talk.
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 God will yet reveal many great and important things pertaining to the kingdom of God. For more information, please read:
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.
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.
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 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 |
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.
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, 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., 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. 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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Notes
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.
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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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?
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.
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 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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Priesthood ban |
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Native Americans |
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.
"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)
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]
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]
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]
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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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 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]
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]
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 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.
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]
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]
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 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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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.
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]
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]
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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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.
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]
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]
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.
Elder Mark E. Petersen delivered a speech entitled "Race Problems - As They Affect the Church" back on August 27, 1954. It was delivered at BYU at the Convention of Teachers of Religion On the College Level. In it, Elder Petersen aims to give the Church's position on the issue of racial segregation and integration as well as intermarriage, the reasons for the priesthood and temple restrictions.
One can read a full reproduction of the talk elsewhere on the FAIR Wiki:
Elder Petersen makes several statements related to these issues that are considered entirely false today by the Church. For example, the rationale that blacks were restricted from priesthood and temple blessings because of the Curse of Cain or premortal neutrality/less valiance. Or the claim that interracial marriages are biologically wrong or spiritually sinful. Thus, the problems with Elder Petersen's talk are not limited to his unique statement about blacks being servants to sealed whites in the next life. Indeed, Elder Petersen, as far as this author is aware, is the only general authority to make a statement to that effect. The reader is encouraged to follow the linked articles to learn more about the Curse of Cain and other disavowed ideas that pop up in Elder Petersen's talk.
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 God will yet reveal many great and important things pertaining to the kingdom of God. For more information, please read:
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.
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.
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 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 |
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.
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, 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., 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. 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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Notes
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.
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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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?
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.
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 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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Notes
Was the Latter-day Saint periodical The Evening and Morning Star claiming that Missouri "rightfully belonged to Mormons?"Author's sources:
- "The Far West," Evening and Morning Star, October 1832, vol. 1, no. 5, 37.
The article claims that the Saints were to be gathered to Missouri—but they were already there. There is no hint here of driving others out, or of appropriating land that was not theirs.
The passage in question begins with a rhapsody about the beauty and characteristics of "the far west," "the section of country from the Mississippi to the Rocky Mountains."
The article finally concludes:
When we consider that the land of Missouri is the land where the saints of the living God are to be gathered together and sanctified for the second coming of the Lord Jesus, we cannot help exclaiming with the prophet, O land be glad! and O earth, earth, earth, hear the word of the Lord: [Isaiah 62:1-4] For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou [Jerusalem] shalt no more be termed Forsaken; neither shall thy land [Zion] any more be termed Desolate; but thou shalt be called Hephzi-bah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married, [joined together] so that the land of Zion, and the land of Jerusalem will be one, as they were before the days of Peleg: For in his days the earth was divided or separated to receive the oceans, on account of wickedness. Peleg died 305 years after Noah's flood: Abram's father was born 210 years after the flood, and Abram 288 after, which brings to mind Joshua's words unto all the people, Thus saith the Lord God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah the father of Abraham, and the father of Nachor, and they served other gods. The building of Babel was wickedness, and serving other gods was wickedness: so that dividing, or opening the earth to let in the waters, which were in the beginning gathered unto one place, is one of the Lord's great miracles, and shows to the world that them that look for signs among the wicked, have them to their own condemnation in all ages.
But, reader, stop and pause at the greatness of God; and remember that even Moses, when on the top of Pisgah, lifted up his eyes and looked westward first, to view the promised land. (Material in square brackets is in original)
In the revelation that Joseph received on August 2, 1833, was it evident that "God also was unaware of the Missouri tragedy"?Author's sources:
In addition, the description in the modern edition of D&C 97 states: "Members of the Church in Missouri were at this time subjected to severe persecution, and on July 23, 1833, had been forced to sign an agreement to leave Jackson County."
Did Joseph receive a revelation which "commanded Mormons to disobey secular law and civil leaders not conforming to the commandments of God"?Author's sources:
- D&C 98
- D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 81.
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From my years of research and work on the Joseph Smith Papers Project, I have gained a deeper appreciation of Joseph’s achievements, despite intense and unrelenting adversity. Among his other tribulations was the fact that his ministry was shadowed by many persistent legal prosecutions. Anyone who has been through even one lawsuit knows how all-consuming it can be. It can demand your time, assets, body and mind.The legal charges and trials of Joseph began almost before his ministry began, and they continued for many years after it ended.
So far we’ve found over two hundred total suits involving Joseph Smith–whether as a defendant, plaintiff, witness or judge. (Yes, as Mayor of Nauvoo, he was also a Justice of the Peace and Chief Magistrate of the Nauvoo Municipal Court.) That makes an average of about fourteen cases per year. As best we can tell, he endured an average of one lawsuit per month during most of his ministry!
Brigham Young said that he had to defend himself in forty-eight criminal cases, including many personally involving Brigham–but that Joseph was never convicted in any of them. We believe that this count of criminal cases against him is quite accurate. We’ll focus mainly on some criminal charges that took his liberty, his assets and ultimately his life. Knowing that not once was he found legally guilty of any charges against him has strengthened my own faith and regard for Joseph Smith–the man and the Prophet. This is a unique way to tell the history of the Church through lawsuits and court records.
From the time of his First Vision, Joseph said he got used to “swimming in deep water.” This was also true of his experience with the law. The Lord told him at the start of his ministry: “Be patient in thine afflictions for thou shalt have many. But endure them, for lo I am with thee, even unto the end of thy days.”1 Also: “Be firm in keeping the commandments … and if you do this, behold I grant unto you eternal life, even if you should be slain.“2 Finally: “And even if they do unto you as they have done unto me, blessed are ye, for ye shall dwell with me in glory.”3 These verses connected him to the Lord himself. But how is that for a mission call?
It seems that Joseph Smith was constantly involved with legal issues during his life. How many times was Joseph involved in such matters and what were their nature?
Concluded one author:
Joseph Smith was persecuted in courts of law as much as anyone I know. But he was never found guilty of any crime, and his name cannot be tarnished in that way.[1]
Entire books have been written on the legal history of the Church in its early days.
Wrote a leading scholar of Joseph's legal history:
Joseph Smith believed that his enemies perverted legal processes, using them as tools of religious persecution against him, as they had been used against many of Christ's apostles and other past martyrs. Although he often gained quick acquittals, numerous "vexatious and wicked" lawsuits consumed his time and assets, leading to several incarcerations and ultimately to his martyrdom. Beginning soon after his ministry began and continuing throughout his life, Joseph Smith was subjected to approximately thirty criminal actions and at least that many civil suits related to debt collection or failed financial ventures.[2]
After the Church moved to Kirtland, Ohio, in 1831, several religious-based charges were prosecuted against Smith and other LDS leaders, but were dismissed on the grounds listed following each charge: assault and battery (self-defense), performing marriages without a valid license (one was procured), attempted murder or conspiracy (lack of evidence), and involuntary servitude without compensation during the Zion's Camp military crusade to Missouri (won on appeal). In turn, Church leaders successfully instituted charges and recovered damages for assaults occurring while they were acting in a religious capacity. However, the financial Panic of 1837 swamped the Prophet and others with civil debt-collection litigation. Worse still were suits for violating Ohio banking laws when the Kirtland Safety Society Anti-Banking Company (see Kirtland Economy) failed soon after it was organized in 1836 without a state charter. Charges of fraud and self-enrichment were raised but not proven; a jury conviction was appealed, but Joseph Smith left Ohio for Missouri before it was heard.[2]
In Missouri, most actions against the Latter-day Saints were extralegal, brought by non-Mormon vigilantes prejudiced against the Saints' opposition to slavery, their collective influx, and Smith's religious teachings concerning modern revelation and the territorial establishment of Zion in Jackson County. Civil magistrates routinely refused to issue peace warrants for Mormons or to redress their personal injuries or property damage. For example, despite being beaten and tarred and feathered and having the printing office destroyed, the LDS printer was awarded less than his legal fees and the Presiding Bishop received "one penny and a peppercorn." All three branches of state government seemed paralyzed or supportive of mob action, as the Saints were repeatedly dispossessed and expelled from county to county.[2]
In 1838-1839 the Saints settled in Nauvoo, Illinois, after their wrongful expulsion from Missouri. To avoid the "legal" persecutions suffered in earlier states, they obtained a liberal Nauvoo city charter for Nauvoo, which granted broad habeas corpus powers to local courts. These helped to free Joseph Smith and other Latter-day Saints when they were sought on writs by arresting officers from outside of Nauvoo. In 1841 state judge Stephen A. Douglas set aside a Missouri writ to extradite Joseph for charges still pending there, and in 1843 a federal judge did the same for a similar requisition after the alleged shooting of then ex-governor Boggs. However, the increasing use of the writ of habeas corpus by Nauvoo magistrates, preempting even state and federal authority, escalated distrust among non-Mormons who felt that Joseph Smith considered himself above the law.[2]
The quote is from D. Michael Quinn, and is his interpretation. The revelation is not telling the Saints to "disobey secular law and civil leaders"—it is telling them to "befriend" the law of the land, and seek to support "honest men and wise men" as leaders.
4 And now, verily I say unto you concerning the laws of the land, it is my will that my people should observe to do all things whatsoever I command them.
5 And that law of the land which is constitutional, supporting that principle of freedom in maintaining rights and privileges, belongs to all mankind, and is justifiable before me.
6 Therefore, I, the Lord, justify you, and your brethren of my church, in befriending that law which is the constitutional law of the land;
7 And as pertaining to law of man, whatsoever is more or less than this, cometh of evil.
8 I, the Lord God, make you free, therefore ye are free indeed; and the law also maketh you free.
9 Nevertheless, when the wicked rule the people mourn.
10 Wherefore, honest men and wise men should be sought for diligently, and good men and wise men ye should observe to uphold; otherwise whatsoever is less than these cometh of evil.
11 And I give unto you a commandment, that ye shall forsake all evil and cleave unto all good, that ye shall live by every word which proceedeth forth out of the mouth of God. (D&C 98꞉4-11)
Notes
Author's quote: "They had neither provision, nor direction. some fled to nearby Clay County, but most of those exiled remained huddled in the woodlands by the Missouri River. Their only comfort was the hope that Christ would soon deliver them."Author's sources:
- None
Did Joseph receive a revelation that Zion would be redeemed by September 1836?Author's sources:
- Joseph Smith, letter to the High Council of Zion, August 16, 1834, History of the Church, vol. 2:145.
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Many critics of The Church of Jesus Christ of Latter-day Saints assert that its past presidents (men that Latter-day Saints consider prophets) have made failed prophecies and that this either proves or provides evidence for the claim that they aren't true prophets receiving revelation from God.
We will first discuss general principles regarding alleged false prophecies.[1]
How we understand a claim of false prophecy will depend on what we understand prophecy to be. There are at least three potential models:
Elements of all models may apply in some situations. We often have a model in mind without realizing it, and so make judgments based on only a partial view of what prophecy is or can be.
A more speculative option (and one that is likely to be much more objectionable for some) is the idea that God does not have exhaustive foreknowledge of the future. (Conservative protestant critics, often Calvinists by theology, would typically reject this option strongly since they believe in God's absolute sovereignty—including the idea that some people are unconditionally chosen from all eternity to be saved. Those so chosen will always respond to God's decision to offer them salvation, and this saved state cannot be undone by any human choice or action,
By contrast, the restored Church of Jesus Christ holds to none of these views—God has not predestined any of his children to salvation or damnation, all have the moral agency to respond to God's gracious offer of salvation, and even those who are in a saved state and covenant relationship can use that same moral agency to reject God and not "endure to the end."[2]
The Church does not take an official position as to how members ought to view God's foreknowledge.[3]
Some believe that God has knowledge of all things that will actually happen in the future.
Others believe that the nature of free will or moral agency means that even God cannot be certain how truly free creatures will act until they do so. Thus, God has a very good idea of how things will go, but he does not achieve certainty until we choose to act. Those who hold this view insist that this does not mean that God does not have all the power it is possible to have—merely that absolute foreknowledge is a logical impossibility. Further, they also believe that regardless of these considerations, God is still absolutely capable of bringing to pass his purposes, and no moral agent can thwart his plans, save as it regards themselves.[4]
Critics from other branches of Christianity often cite Deuteronomy 18:20–22 as a scriptural test of a claim to prophethood. That scripture states:
But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. And if thou say in thine heart, How shall we know the word which the Lord hath not spoken? When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.
This test is straightforward—if a prophesy is made and it fails, the speaker of the prophesy should be regarded as a false prophet. While simple on the surface, the matter quickly becomes more complex. If the critics used this standards on the bible as they try to use it against Joseph Smith, they would soon dismiss much of the bible.
John Tvedtnes wrote:
Based on the false premise that "all you need is one false prophecy to have a false prophet," some critics have ignored many of Joseph Smith’s [fulfilled] prophecies and have zeroed in on ones they consider to be false. But they typically identify unfulfilled commandments, opinions, and counsel as "false prophecies." In doing so, they forsake the rules laid out in 18?lang=eng&id=p20-22#p20-22 Deuteronomy 18꞉20-22, ignoring the fact that the passage defines a false prophecy as one uttered in the name of the Lord which does not come to pass.
The main problem is that the critics do not apply these same standards to biblical prophecies. And when we try to show that, by these standards, many of the biblical prophets fail the tests they have set up for Joseph Smith, we are accused of "Bible-slamming." To those who ascribe more divinity to the Bible than to God, such a "sin" is worse than blasphemy itself. Honesty, however, impels us to submit the biblical prophets to the same tests as those applied to Joseph Smith.
For this reason, following the logic of the critics, we would have to conclude that Moses-to whom the revelation in Deuteronomy 18:20-22 is ascribed-was a false prophet. In Numbers 25꞉13, he said, in the name of the Lord, that Phinehas, his grand nephew, would hold the priesthood eternally. But if Hebrews 7꞉11-12 is correct, the Aaronic priesthood is not eternal. In this particular example, Moses fills the requirement for the test of Deuteronomy much more closely than does Joseph Smith in most of the examples of "false prophecies" cited by the critics. How, then, can Latter-day Saints accept both Joseph Smith and Moses as true prophets, regarding their prophecies as divinely-inspired? The answer lies in the fact that prophecy is typically conditional.[1]
John Tvedtnes wrote:
This brings us to the fact that some critics quote secondary sources to illustrate "false prophecies" uttered by Joseph Smith. By their very definition, such sources cannot be considered totally accurate in their representation of the prophet’s words. One of the critics became rather selective in his use of secondary sources. Whenever the "prophecy" (some of them weren’t prophecies), in his judgment, failed, he was quick to pronounce the secondary source "authentic" or "reliable." But when it was fulfilled, he denounced it as coming from a secondary source and therefore unreliable. He even went so far as to term one failed prophecy as "reliable" because its source was "Mormon," while denouncing another fulfilled prophecy on the very same grounds.
For my part, I use all secondary sources with caution. They may give insights, but they cannot be considered with the same weight as known statements of Joseph Smith. This is true of journal accounts as well, for the reason that they are generally written after the fact (often at the end of the day) and are usually not reviewed by the person who made the statement.
Here is an example of how journals are sometimes misused: One critic quoted a revelation of Joseph Smith as found in Parley P. Pratt’s Autobiography (page 100), reading "surely Zion cannot fail, neither be moved out of her place." Elder Pratt, however, gave an abbreviated version of the revelation, which is found in D&C 97꞉19-20. In the original, we find that the words in question are what "the nations of the Gentiles shall say" of Zion at some point in the future. The secondary version was evidently used because it is more susceptible to interpretation as a "false prophecy."
Other problems arise when the critics cite a known forgery or a "false prophecy" by Joseph Smith whose only source is another anti-Mormon publication. Of a particular document, one critic wrote, "I believe this might be the most clear cut prophecy Joseph Smith ever gave." The document in question is a forgery prepared by Mark Hofmann. ...
One critic asked, "Do you really want to risk your eternal salvation on men who make statements like these?" To this, I reply, Can we risk our eternal salvation on the Bible, which reports that the sun and the moon stood still for Joshua (Joshua 10꞉12-14), when we know that this-like Quakers living on the moon-is a scientific impossibility? One might object that what the Bible describes is the standing still of the earth, rather than of the heavenly bodies (which is precisely the way the Book of Mormon puts it in Helaman 12꞉13-15). But the point is that the author of Joshua held an incorrect belief concerning the movement of celestial bodies, even if that does not invalidate the basic story he tells. So, too, Joseph Smith (and others) could have held false views concerning these same celestial bodies and yet told the truth about the revelations he received from God.[1]
Tvedtnes continued:
Under date of February 8, 1843, Joseph Smith wrote, "[I] visited with a brother and sister from Michigan who thought that >a prophet is always a prophet;’ but I told them that a prophet was a prophet only when he was acting as such" (History of the Church 5:265). Prophets are, after all, human beings. The fact that they speak for God on occasion does not remove their free agency. Like all of us, prophets have opinions. Sometimes, these opinions are clearly set off, as Paul did in his first epistle to the Corinthians (1 Corinthians 7꞉10,12,25,40). Joseph Smith occasionally used wording such as "this is my counsel" (History of the Church 1:455) or "I therefore warn" ( Nauvoo Neighbor, June 19, 1844).[5] Elder Charles W. Penrose, a member of the Quorum of the Twelve and later a counselor in the First Presidency, wrote, "At the head of this Church stands a man who is a Prophet…we respect and venerate him; but we do not believe that his personal views or utterances are revelations from God."[6]
More recently, Joseph Fielding Smith wrote:
- It makes no difference what is written or what anyone has said, if what has been said is in conflict with what the Lord has revealed, we can set it aside. My words, and the teachings of any other member of the Church, high or low, if they do not square with the revelations, we need not accept them. Let us have this matter clear. We have accepted the four standard works as the measuring yardsticks, or balances, by which we measure every man’s doctrine. You cannot accept the books written by the authorities of the Church as standards in doctrine, only in so far as they accord with the revealed word in the standard works. (Doctrines of Salvation 3:203)
Similar thoughts were expressed by President Harold B. Lee in a European area conference:
- 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.[7]
In January 1970, six months after the first Apollo moon landing, Joseph Fielding Smith became President of the Church. Some anti-Mormon groups took delight in pointing out that he had, during his tenure as an Apostle, declared that it was "doubtful that man will ever be permitted to make any instrument or ship to travel through space and visit the moon or any distant planet."[8] What these same critics failed to point out was that President Smith never attributed his belief to a revelation from God. Indeed, many of his generation held the same opinion, and all were surprised-but delighted-when proven wrong. Incorrect opinions do not make false prophets. Some of the Bible’s foremost prophets, such as Moses and Jeremiah, objected that their lack of eloquence made them unsuited to fill the role the Lord had cut out for them. God overruled these opinions and sent them on their way.[9]
To avoid misrepresenting or misinterpreting what a prophet said:
Prophecy is virtully always conditional in the Latter-day Saint view. Before concluding that a prophesy is false, we should look for any stated or implied conditions for fulfillment.
John Tvedtnes wrote:
One mistake people make in interpreting prophecies mistaking a commandment for a foretelling. That is because both may use "shall". There's obviously a difference between "thou shall not kill" (command) and "thou shall be in Arizona in four months" (foretelling of location).
John Tvedtnes wrote:
Some of the critics have included "unreasonable" prophecies in their lists of false prophetic utterances by Joseph Smith. The subjective nature of such a determination makes this procedure unacceptable. What is "unreasonable" to one person may be perfectly acceptable to another. For example, the prophets Ezekiel and Jeremiah "contradicted" each other concerning an essential point, and yet were both right. Ezekiel had prophesied that king Zedekiah would go to Babylon but never see it (Ezekiel 12:13), while his contemporary Jeremiah prophesied that Hezekiah would be taken captive to Babylon (Jeremiah 32:5). But, in the end, both prophets proved true, for Zedekiah indeed went captive into Babylon, but did not see the city, for he had been blinded (2 Kings 25:7). Thus, we see that prophecies "impossible" of fulfillment have, in the course of time, proven true. Joseph Smith deserves at least the same kind of consideration.[1]
We will use these principles to evaluate Joseph Smith's alleged prophecies.
First, however, we need to consider a question that may lurk behind many Christian critics of Joseph Smith. Although they search for "false prophecies" to discredit him, the underlying motive may be that they "know" that there cannot be any more prophets today. They believe the bible "says so," and thus Joseph must be a false prophet. Their evaluation of Joseph's prophecies are not intended, then, to ascertain if he is a true prophet. They have already decided that he is a false prophets on other grounds.
The belief that there would be no more prophets after Christ is rooted in tradition, not the Bible. The Bible teaches the opposite of this traditional belief. "Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets." (Amos 3꞉7, (emphasis added)) God has always had direct dealings with man, through the prophets and through revelation. "Am I a God at hand, saith the Lord, and not a God afar off?" (Jeremiah 23꞉23) This is the process God has used since the time of Adam. "As he spake by the mouth of his holy prophets, which have been since the world began." (Luke 1꞉70) it is only logical, and biblically correct, to expect God to have the same relationship with man today.
Christianity claims that God does not change. This is a statement that Latter-Day Saints agree with. Yet, while making this claim, most of Christianity says God has changed because he does not now call prophets.
Those who oppose Joseph Smith as a prophet, do not oppose dead past prophets, but the living ones. Jesus himself noted the irony—the religious leaders opposed him most strongly. Christ understood that his opponents claimed to believe in the past prophets while rejecting a present-day messenger from God. Jesus described them as having the appearance of righteousness, yet were full of iniquity:
Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city (Matthew 23꞉28-34):
Many follow this pattern today—they proclaim a belief in Christ while denying living prophets.
Claim: Joseph Smith prophesied in August 1843 "that he could not be killed within five years from that time". Since he was killed less than one year later, some claim that his statement counts as a false prophecy and that he should be considered a false prophet.
The letter written by Sarah Scott on 22 July 1844 is likely a blending of separate and distinct pieces of information and they have been assembled—whether consciously or subconsciously—in order to support her view that Joseph Smith was a false prophet.
As always, we consider the original document in analyzing this claim:
Joseph also prophesied on the stand a year ago last conference that he could not be killed within five years from that time; that they could not kill him till the Temple would be completed, for that he had received an unconditional promise from the Almighty concerning his days, and he set Earth and Hell at defiance; and then said, putting his hand on his head, they never could kill this Child. But now that he is killed some of the Church say that he said: unless he gave himself up. My husband was there at the time and says there was no conditions whatever, and many others testify to the same thing.
We note first that the author and her husband "were influenced by William Law to leave the Church in 1844" - close to the time when the document was composed.[11] That does not mean that the report is false, but we need to account for the writer's bias.
Secondly, this letter is not an eyewitness account of what was said by Joseph. The writer stead cites someone else (her husband) who was an eyewitness and so the information second-hand. Thirdly, this information is being relayed about 11 months after the Prophet spoke, so memories may be more flawed. The author is also not clear about the dates—the sentence above should read: "a year ago [before] last conference"). The underlined portion of the letter accurately reflects what Joseph Smith said on 27 August 1843.[12]
The 'five-year prophecy' is being included where it doesn't belong. On 12 January 1838 the Prophet met in council at his father’s house in Kirtland, Ohio. During a discussion about the dire circumstances caused by apostates and mobs – and in anticipation of his leaving for Missouri - Joseph Smith said: "One thing, brethren is certain, I shall see you again, let what will happen, for I have a promise of life five years, and they cannot kill me until that time is expired."[13] Five years would expire by January 1843, and it is interesting that on 22 January 1843 the Prophet said: "I understand my mission and business. God Almighty is my shield and what can man do [see D&C 122:9] if God is my friend? I shall not be sacrificed until my time comes, then I shall be offered freely."[14]
The idea of an "unconditional promise" with respect to the Prophet's "days" on the earth also appears to be a misapplication of information. While the Prophet was languishing inside Missouri's Liberty Jail the Lord informed him in March 1839: "Thy days are known, and thy years shall not be numbered less" (D&C 122꞉9). These words were published in Nauvoo in 1840, and so we see how Sarah Scott or her informant could have either intentionally or unintentionally mixed them with a later statement.[15]
Sarah Scott's claim that on 27 August 1843 Joseph Smith said that nobody could kill him "till the Temple would be completed" is not supported by the notes taken by Willard Richards, Franklin D. Richards, and William Clayton[16].
And, at least three months prior to the composition of Scott's letter the Prophet had told a group of Saints, "There is something going to happen; I don't know what it is, but the Lord bids me to hasten and give you your endowment before the Temple is finished".[17] Indeed, in 1839 Joseph Smith had prophesied his own death before the age of 40—which would have been on 23 December 1845.[18] Knowing about these well-established claims from Joseph makes us more confident that Scott was misreporting or misrepresenting the matter.
This letter also discounts the idea (testified to by some unidentified Church members) that Joseph said he could not be killed unless he gave himself up. Scott's husband was present at the 27 August 1843 meeting and did not hear any such thing. And it does not appear from contemporaneous notes that Joseph said this on that date. However, on 31 August 1842 Joseph Smith told a gathering of Relief Society sisters "that great exertions had been made on the part of [the Church's] enemies, but they had not accomplished their purpose—God had enabled him to keep out of their hands. . . . the Lord Almighty had preserv'd him . . . . He said he expected th[at] heavenly Father had decreed that the Missourians shall not get him - if they do, it will be because he does not keep out of the way."[19]
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It is claimed that Joseph Smith prophesied that David Patten would go on a mission (D&C 114꞉1), yet six months later Patten was killed in Missouri at the Battle of Crooked River. [20]
Some critics have pointed to the "thus saith the Lord" phrase at the beginning Patten's call in D&C 114}1-2} proves that this was a prophecy. Other sections where "thus saith the Lord" was part of the revelation demonstrates that the phrase was not used exclusively for prophecies (as in D&C 87) but is also used in revelations where instructions (D&C 21, 44, 49, 50, 52, 75, 89, 91, etc.) callings (D&C 36, 55, 66, 69, 99, 100, 108, etc.), and reproof (D&C 61, 95) are given. More than half the time the phrase was used in the first verse. When used in the first verse, it appears to be an indication that what followed was the product of revelation.
Those who make this argument employ a misreading of the call to Patten and a double standard regarding prophecy to condemn Joseph Smith.
D&C 114 was not a prophecy, it was a mission call. Joseph Smith issued a call for David Patten to go on a mission the following spring. This call by revelation is not a prophecy that David would serve a mission, but an admonition to set all his affairs in order so that he could.
In any event, Patten's death would not change the instructional nature of that call. Joseph Smith declared that: To the "great Jehovah . . . the past, present, and future were and are, with Him, one eternal 'now'."[21] Despite this, God still gives agency to us and to others who impact on our lives, which usage often precludes what would have happened if the Lord's will were done on earth as it is in heaven.
There are several Biblical parallels to David Patten's mission call, such as the calling of Judas as an Apostle. As one of the Twelve Apostles, Judas was promised by the Lord that he would sit on twelve thrones with the others and judge the twelve tribes of Israel (Matt 19꞉28). Judas's choices never fulfilled this promise of the Lord. This doesn't make Christ a false prophet. Patten's death at the hands of Missourians was their doing, not his.
As D&C 124꞉49 says, if "their enemies come upon them and hinder them from performing that work, behold, it behooveth me to require that work no more at the hands of those sons of men, but to accept of their offerings."
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The source for this claim is not Joseph Smith himself; the first mention comes in 1881 in Oliver B. Huntington's journal, who attributed the information from Philo Dibble. So, we have a late, third-hand account of something Joseph is supposed to have said.[22] Hyrum Smith [23] and Brigham Young [24] both expressed their view that the moon was inhabited.
A patriarchal blessing given to Huntington also indicated that "thou shalt have power with God even to translate thyself to Heaven, & preach to the inhabitants of the moon or planets, if it shall be expedient." [25]
Huntington later wrote an article about the concept for a Church magazine:
As far back as 1837, I know that he [Joseph Smith] said the moon was inhabited by men and women the same as this earth, and that they lived to a greater age than we do—that they live generally to near the age of a 1,000 years.
He described the men as averaging nearly six feet in height, and dressing quite uniformly in something near the Quaker style.[26]
The idea of an inhabited moon or other celestial body was not foreign to at least some early LDS members. It is not clear whether the idea originated with Joseph Smith.
In any case, this idea was considered 'scientific fact' by many at the time. William Herschel, the discoverer of the planet Uranus, died in 1822. Herschel argued "[w]ho can say that it is not extremely probable, nay beyond doubt, that there must be inhabitants on the Moon of some kind or another?" Furthermore, "he thought it possible that there was a region below the Sun's fiery surface where men might live, and he regarded the existence of life on the Moon as 'an absolute certainty.'" [27]
Other scientists announced that they had discovered "a lunar city with a collection of gigantic ramparts extending 23 miles in either direction." [28]
In addition to these pronouncements from some of the most prominent scientists of the day, a clever hoax in 1835 only added to the belief in lunar inhabitants.
John Herschel, son of the famous William, went to South Africa to study stars visible only in the southern hemisphere. This was the cause of considerable public interest, given Herschel's involvement.[29]
On 23 August 1835, Richard Locke published the first article in the New York Sun of what purported to be reports from Herschel's observations. Over a total of six installments, Locke claimed that Herschel was reporting lunar flowers, forests, bison, goats, unicorns, bipedal tailless beavers who cooked with fire, and (most provocatively) flying men with wings:
They appeared to be constantly engaged in conversing, with much impassioned gesticulation; and hence it was inferred, that they are rational beings. Others, apparently of a higher order, were discovered afterwards. . . . And finally a magnificent temple for the worship of God, of polished sapphire, in a triangle shape, with a roof of gold.[30]
These reports were widely believed and caused a minor sensation. They were carried in the Painsville Telegraph, adjacent to Mormon Kirtland.[31] The Sun eventually hinted that the matter was a hoax:
Certain correspondents have been urging us to come out and confess the whole to be a hoax; but this we can by no means do, until we have the testimony of the English or Scotch papers to corroborate such a declaration.[32]
No more than this was forthcoming, and the Painsville Telegraph made no mention of the possibility of a hoax. Popular belief in lunar inhabitants persisted for decades. Herschel initially found the episode amusing, but he eventually grew frustrated with having to continually explain to the public that the whole matter was a hoax, with which he had nothing to do: he would later refer "the whole affair as 'incoherent ravings'".[33]
In a private letter, Hirschel's wife indicated how skillfully the hoax was carried out:
Margaret Herschel was more amused. She called the story "a very clever peice of imagination," and wrote appreciately ... "The whole description is so well clenched with minute details of workmanship...that the New Yorkists were not to be blamed for actually believing it as they did...." [34]
Church publications did not shy from embracing later scientific findings on the matter:
Desert News noted:
Proof that the Moon is not Inhabited.
"Dr. Scoresby, in an account that he has given of some recent observations made with the Earl of Rosse’s telescope, says: ‘With respect to the moon, every object on its surface of 100 feet was distinctly to be seen; and he had no doubt that, under very favorable circumstances, it would be so with objects 60 feet in height…. But no vestiges of architecture remain to show that the moon, is, or ever was, inhabited by a race of mortals similar to ourselves….. There was no water visible…."[35]
Modern prophets and general authorities will sometimes cite newspaper articles or books to illustrate the points which they wish to make. In doing so, they are not endorsing such articles or books as being prophetically correct in all particulars. Rather, they are using the science and information of their day to enhance their preaching of the gospel.
LDS doctrine was not provincial, since it provided for "worlds without number" (Moses 1꞉33) created by Christ. These worlds held those who would require the gospel, since by Christ "the inhabitants thereof are begotten sons and daughters unto God." (D&C 76꞉24)
Information given to the 19th century Saints by the authorities of the day were consistent with these doctrines, and so they believed them, and occasionally mentioned them in a religious context.
As always, prophets and believers are products of their time. Biblical authors, for example, clearly accepted a geocentric (earth centered) cosmos, with a flat earth and heavens supported by four pillars.
Like the authors of the Bible, modern prophets are generally beholden to their era's scientific concepts, except where corrections in those concepts are needed to permit the gospel to be understood and applied. This does not mean, however, that prophets of any era do not receive revelation about matters of eternal significance.
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Whatever one thinks of Joseph's conduct in connection with the Kirtland Safety Society, this promise, ironically, eventually came true.
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Such a record exists, although critics generally do not cite the entire text. Abanes, One Nation, for example, cites only: "I now prophecy that before ten years shall roll around, the queens of the earth shall come and pay their respects to this Society." Abanes then notes, "No queens have ever fulfilled this prophecy.".[38]
Here is the prophecy in context, with several key phrases highlighted:
Females, if they are pure and innocent can come into the presence of God, for what is more pleasing to God than innocence; you must be innocent or you cannot come up before God. If we would come before God let us be pure ourselves. The devil has great power—he will so transform things as to make one gape at those who are doing the will of God—You need not be teasing men for their deeds, but let the weight of innocence be felt which is more mighty than a millstone hung about the neck. Not war, not jangle, not contradiction, but meekness, love purity, these are the things that should magnify us. Action must be brough[t] to light—iniquity must be purged out—then the vail will be rent and the blessings of heaven will flow down—they will roll down like the Mississippi river. This Society shall have power to command Queens in their midst—I now deliver it as a prophecy that before ten years shall roll around, the queens of the earth shall come and pay their respects to this Society—they shall come with their millions and shall contribute of their abundance for the relief of the poor—If you will be pure, nothing can hinder.
After this instruction, you will be responsible for your own sins. It is an honor to save yourselves—all are responsible to save themselves.[39]
According to Joseph's own words, the prophecy is clearly conditional on the continuing righteousness of the Relief Society.
Critics omit the qualifier as they try to discredit Joseph.
There are several schools of thought regarding this prophecy:
We do not take a position on this issue, but present the various arguments here.
If the prophecy remained unfilled, then it would be because the conditions set forth were not met. There is some evidence to support this position.
For example, it is known that Joseph received considerable trouble from his wife, Emma, as head of the Relief Society. Emma would not support plural marriage, and used the Relief Society to attempt to thwart Joseph's teaching of it. Joseph was frequently trying to draw people up to their own better potential and encourage people to prepare to behold the face of God—he gave similar reproofs to the men of the Church:
However, in the case of the Relief Society prophecy, Joseph states, point blank, that "iniquity must be purged out," which implies that it has to be there to begin with. There were certainly apostates among the Relief Society.
Brigham Young was not pleased about what the Relief Society leadership had done to oppose Joseph and to oppose plural marriage, and the associated difficulties which the Relief Society and their zeal to expunge impurity caused. (Joseph spoke to them about this also, see below.)[41])
Following the death of Joseph Smith, the Relief Society as an organization went on "hiatus," in part due to these concerns.
Brigham noted, one year after the martyrdom:
When I want Sisters or the Wives of the members of the church to get up Relief Society I will summon them to my aid, but until that time let them stay at home if you see Females huddling together, veto the concern, and if they say Joseph started it all tell them it is a damned lie for I know he never encouraged it.[42]
Note that Brigham's issue is not with the existence of the Relief Society, but the "huddling together" to seek out iniquity. John Taylor gives us further background on why the organization was suspended,
The "reason why the Relief Society did not continue from the first organization was that Emma Smith the Pres. taught the Sisters that the principle of Celestial Marriage as taught and practiced by Joseph Smith was not of God."[43]
It should be noted that critical authors Newell and Avery claim this is not true in the strict reading of the minutes—however, it is well known that Emma did everything she could to discourage people from following Joseph's teachings on plural marriage, both in what she said privately and publicly. Newell and Avery provide evidence of this tendency themselves when citing Emma Smith's announced plans, but don't draw the obvious conclusion:
"We [the Relief Society] intend to look into the morals of each other, and watch over each other…. All proceedings that regard difficulties should be kept among the members [of the Relief Society]…. None can object to telling the good but withhold the evil." Given human nature, Emma was demanding an impossible commitment from her members…[44]
Even Eliza R. Snow felt it necessary to correct the impression that the Relief Society in Nauvoo had done "more harm than good," emphasizing that it "saved many lives." But, the mere fact that she needed to correct this impression should tell us something about how the Relief Society under Emma's tenure was seen—there were lives saved, but there was also a somewhat darker side that kept Brigham from reconstituting the organization for ten years, and made Eliza need to emphasize that it had been worth it, on balance, even with the problems.[45]
Joseph expressed his own reservations:
"You need not be teasing men for their deeds, but let the weight of innocence be felt which is more mighty than a millstone hung about the neck."—i.e., quit acting as a type of police on public morals. He spoke on this more than once; it was an on-going problem, and much of it was driven by Emma. (Joseph had previously spoken to the Relief Society and cautioned them about their zeal not being according to knowledge.[46]
Joseph said that there were problems that had to be improved. This could be good evidence that in Emma's case, that the problem wasn't solved. Joseph repeatedly talked to them about judging the actions of others, minding their own business, sustaining the prophet, and so forth. The following remarks from 28 April 1842 are from the same discourse as the prophecy under consideration:
One might ask, "What would it otherwise have taken to fulfill the prophecy? Was the Queen of England supposed to come to Nauvoo?" One could argue that the prophecy was in fact fulfilled. The queens in their midst were anointed as part of the endowment, revealed by Joseph at Nauvoo, and some had their election made sure before leaving for Utah. Joseph's speech to the Relief Society could be a foreshadowing of the temple ordinances they would later receive and that would qualify and prepare them to receive such.
Said Jesus of his return:
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only (Matthew 24:36).
Because we do not know, we need to constantly be ready for his return, for "in such an hour as ye think not the Son of Man cometh" (Matthew 24:44).
B.H. Roberts in History of the Church notes the Prophet's remark in 1835 when he is reported to have said that,
...it was the will of God that those who went Zion, with a determination to lay down their lives, if necessary, should be ordained to the ministry, and go forth to prune the vineyard for the last time, or the coming of the Lord, which was nigh—even fifty-six years should wind up the scene.[48]
In Feb 1835, fifty six years in the future was February 1891. This would be shortly after Joseph's 85th birthday (he was born 23 December 1805).
Joseph made continuous reference to this date in light of a revelation which he reported. It is recorded in D&C 130꞉14-17, and it is clear that the revelation leaves the exact date of Christ's second coming much more uncertain. Whatever Joseph meant or understood by "wind up the scene," it must be interpreted in light of the revelation as he reported it, and the conclusions which he drew from it.
This particular revelation is a favorite of anti-Mormon critics. They have misquoted it, misreported it, misinterpreted it and misexplained it. Most often they simply do not complete the quote, making it appear that the Prophet said something he didn't.
The revelation is reported in abbreviated form, and Joseph acknowledged as he recorded it that he didn't understand its meaning or intent:
I was once praying very earnestly to know the time of the coming of the Son of Man, when I heard a voice repeat the following: Joseph, my son, if thou livest until thou art eighty-five years old, thou shalt see the face of the Son of Man; therefore let this suffice, and trouble me no more on this matter. (D&C 130꞉14-15).
Many critics end the quote at this point, and then they hope the reader will assume that the statement is a prophecy that the Savior would come in the year 1890 or 1891, since the Prophet Joseph was born in 1805. (Other critics do not even bother to cite D&C 130, and simply rely on the quote from the Kirtland Council Minute Book of 1835, reproduced in History of the Church.
However, if we continue further, we see how Joseph Smith himself understood the revelation, unfiltered through note-takers or critics who wish to explain his meaning:
I was left thus, without being able to decide whether this coming referred to the beginning of the millennium or to some previous appearing, or whether I should die and thus see his face (D&C ꞉130).
The actual content of Joseph's prophecy—if personal opinion can be said to be prophecy—does not occur until the next verse:
I believe the coming of the Son of Man will not be any sooner than that time.(D&C 130꞉17.)
Joseph's belief was correct—he Lord did not return to the earth for His Second Coming before that time.
But there are other aspects of fulfillment that should also be considered. We do not know when it was that the Prophet earnestly prayed to know the time of the Lord's coming. The context, (verse 13), shows that it may have taken place in 1832 or earlier. At least twice, as is recorded in the Doctrine and Covenants, Joseph saw the face of the Son of Man. D&C 76꞉20-24 and D&C 110꞉2-10 both record appearances of the Lord Jesus Christ, either of which may constitute fulfillment of the Lord's prophetic promise. He may also have seen the Lord's face at the time of his death in 1844, as he pondered in D&C 130:16.
The History of the Church describes Joseph's return to the same ideas:
I prophesy in the name of the Lord God, and let it be written—the Son of Man will not come in the clouds of heaven till I am eighty-five years old.[49]
Again, Joseph Smith doesn't say the Lord will come then, but that He will not come before that time. The return to his age 85 shows that all these remarks derive from the same interpretation of his somewhat opaque revelation from the Lord, who seems determined to tell his curious prophet nothing further.
Later, Joseph Smith again prophesied on the subject of Christ's coming:
I also prophesy, in the name of the Lord, that Christ will not come in forty years; and if God ever spoke by my mouth, He will not come in that length of time. Brethren, when you go home, write this down, that it may be remembered. Jesus Christ never did reveal to any man the precise time that He would come. Go and read the scriptures, and you cannot find anything that specifies the exact hour He would come; and all that say so are false teachers.[50]
This remark was made on 10 March 1844. It echoes a teaching given through Joseph in the Doctrine and Covenants in March 1831
And they have done unto the Son of Man even as they listed; and he has taken his power on the right hand of his glory, and now reigneth in the heavens, and will reign till he descends on the earth to put all enemies under his feet, which time is nigh at hand—I, the Lord God, have spoken it; but the hour and the day no man knoweth, neither the angels in heaven, nor shall they know until he comes. (D&C 49꞉6-7, emphasis added)
Thus, from the beginning to the end of his ministry, Joseph Smith denied that a man could or would know the date of the second coming of Christ. (Joseph's remarks may have been instigated by the intense interest among religious believers in William Miller's prophecy that Christ would return by 1843.)
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Joseph Smith told Judge Stephen A. Douglas four years before he was nominated for the Presidency of the United States:
I prophesy in the name of the Lord God of Israel, that unless the United States redress the wrongs committed upon the Saints in the State of Missouri and punish the crimes committed by her officers, that in a few years the government will be utterly overthrown and wasted, and there will not be so much as a potsherd left, for their wickedness in permitting the murder of men, women and children, and the wholesale plunder and extermination of thousands of her citizens to go unpunished; thereby perpetrating a foul and corroding blot upon the fair fame of this great republic, the very thought of which would have caused the high minded and patriotic framers of the Constitution of the United States to hide their faces with shame. Judge, you will aspire to the presidency of the United States; and if ever you turn your hand against me or the Latter-day Saints, you will feel the weight of the hand of Almighty upon you; and you will live to see and know that I have testified the truth to you; for the conversation of this day will stick to you through life.[51]
As B.H. Roberts' editorial remark in the History of the Church noted:
There is, and can be no question about the prophecy preceding the event. The prophecy was first published in the Deseret News of September 24, 1856. It was afterwards published in England in the Millennial Star, February, 1859. The publication in the Deseret News preceding Douglas' Springfield speech, mentioned above, (June, 1857) by about one year, and about four years before Douglas was nominated for the presidency by the Charleston Democratic convention.[52]
This paper is available in digital form on-line. Screenshots are included in this article.
The destruction of the wicked was seen by those to whom the prophecy was given as fulfilled by the Civil War and its attendant destruction, and it was this that those living were commanded to avoid by fleeing to Zion and the safety of the gospel:
And now I am prepared to say by the authority of Jesus Christ, that not many years shall pass away before the United States shall present such a scene of bloodshed as has not a parallel in the history of our nation; pestilence, hail, famine, and earthquake will sweep the wicked of this generation from off the face of the land, to open and prepare the way for the return of the lost tribes of Israel from the north country. The people of the Lord, those who have complied with the requirements of the new covenant, have already commenced gathering together to Zion, which is in the state of Missouri; therefore I declare unto you the warning which the Lord has commanded to declare unto this generation, remembering that the eyes of my Maker are upon me, and that to him I am accountable for every word I say, wishing nothing worse to my fellow-men than their eternal salvation; therefore, "Fear God, and give glory to Him, for the hour of His judgment is come." Repent ye, repent ye, and embrace the everlasting covenant, and flee to Zion, before the overflowing scourge overtake you, for there are those now living upon the earth whose eyes shall not be closed in death until they see all these things, which I have spoken, fulfilled. Remember these things; call upon the Lord while He is near, and seek Him while He may be found, is the exhortation of your unworthy servant.[53]
There are two aspects to the prophecy.
1. Destruction of the wicked (marked in blue.
These events were certainly seen by the nineteenth-century Saints as fulfilled. They saw the Civil War as the culmination of prophecies against wicked people in a wicked nation. For more information see:
Those now living are to flee to Zion to avoid the scourge—i.e., the destruction, which certainly bypassed the Saints in Utah during the Civil War.
2. The preparation for the return of the ten tribes (marked in red.
The critics wish to say that Joseph prophesied the return of the Ten Tribes—but, he did not. He prophecied that those living would see those things necessary to "prepare the way" for the return of the tribes. The prophecy also noted (in green) that this gathering was already beginning as those who embraced the covenant gathered to Zion.
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Many feel that Marsh's replacement as President of the Quorum of the Twelve (Brigham Young) did fulfill this prophecy, especially in reference to the line which reads: "thy path lieth among the mountains, and among many nations." Had Marsh remained faithful, he and not Brigham would have directed the western exodus of the Saints to the Rocky Mountains. He also would have joined in the missions abroad conducted by Brigham.
Richard Abanes, One Nation Under Gods, for example, cites only verses 3–4, 7–8, and 11.
In D&C 112꞉3-11, note the material highlighted in bold, which the author of One Nation Under Gods omits:
Nevertheless, inasmuch as thou hast abased thyself thou shalt be exalted; therefore, all thy sins are forgiven thee. Let thy heart be of good cheer before my face; and thou shalt bear record of my name, not only unto the Gentiles, but also unto the Jews; and thou shalt send forth my word unto the ends of the earth. Contend thou, therefore, morning by morning; and day after day let thy warning voice go forth; and when the night cometh let not the inhabitants of the earth slumber, because of thy speech. Let thy habitation be known in Zion, and remove not thy house; for I, the Lord, have a great work for thee to do, in publishing my name among the children of men. Therefore, gird up thy loins for the work. Let thy feet be shod also, for thou art chosen, and thy path lieth among the mountains, and among many nations. And by thy word many high ones shall be brought low, and by thy word many low ones shall be exalted. Thy voice shall be a rebuke unto the transgressor; and at thy rebuke let the tongue of the slanderer cease its perverseness. Be thou humble; and the Lord thy God shall lead thee by the hand, and give thee answer to thy prayers. I know thy heart, and have heard thy prayers concerning thy brethren. Be not partial towards them in love above many others, but let thy love be for them as for thyself; and let thy love abound unto all men, and unto all who love my name.
With the benefit of hindsight, we can see the material cautioning Marsh again pride—the cause of his apostasy and fall from Church leadership—as genuinely prophetic.
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This does not mean—just as with biblical examples which use identical language—that "everlasting" is a prophecy about its duration of practice or implementation.
The relevant scripture reads (color emphasis added for clarity):
1 Verily I say unto you, my friends, I give unto you counsel, and a commandment, concerning all the properties which belong to the order which I commanded to be organized and established, to be a united order, and an everlasting order for the benefit of my church, and for the salvation of men until I come—
2 With promise immutable and unchangeable, that inasmuch as those whom I commanded were faithful they should be blessed with a multiplicity of blessings;
3 But inasmuch as they were not faithful they were nigh unto cursing.
4 Therefore, inasmuch as some of my servants have not kept the commandment, but have broken the covenant through covetousness, and with feigned words, I have cursed them with a very sore and grievous curse.
5 For I, the Lord, have decreed in my heart, that inasmuch as any man belonging to the order shall be found a transgressor, or, in other words, shall break the covenant with which ye are bound, he shall be cursed in his life, and shall be trodden down by whom I will;
6 For I, the Lord, am not to be mocked in these things—(D&C 104꞉1-6)
We note:
There are similar uses of the term "everlasting" that describe the importance and efficacy of certain commandments or ordinances. Yet, Christians do not believe they are bound to continue to observe these ordinances and covenants at all historical times. For example (emphasis added in all cases):
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There were many conditionals placed on this prophecy—its fulfillment relied on the members' faithfulness:
use every effort to prevail on the churches to gather to those regions and locate themselves, to be in readiness to move into Jackson county in two years from the eleventh of September next, which is the appointed time for the redemption of Zion. If—verily I say unto you—if the Church with one united effort perform their duties; if they do this, the work shall be complete....and if we do not exert ourselves to the utmost in gathering up the strength of the Lord's house that this thing may be accomplished, behold there remaineth a scourge for the Church, even that they shall be driven from city to city, and [p.146] but few shall remain to receive an inheritance; if those things are not kept, there remaineth a scourge also; therefore, be wise this once, O ye children of Zion! and give heed to my counsel, saith the Lord. (emphasis added)
Compare with:
On 20 July 1831 Joseph Smith recorded a revelation identifying Independence, Missouri, as "the center place; and a spot for the temple[.]" (D&C 57꞉3). Joseph and Sidney Rigdon dedicated a site for the temple on 3 August 1831. The following year, Joseph received another revelation concerning the gathering to Zion:
[T]he word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints to stand upon Mount Zion, which shall be the city of New Jerusalem. Which city shall be built, beginning at the temple lot, which is appointed by the finger of the Lord, in the western boundaries of the State of Missouri, and dedicated by the hand of Joseph Smith, Jun., and others with whom the Lord was well pleased. Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation. For verily this generation shall not all pass away until an house shall be built unto the Lord, and a cloud shall rest upon it, which cloud shall be even the glory of the Lord, which shall fill the house (D&C 84꞉2-5, (emphasis added)).
The Saints were expelled from Jackson County in late 1833, before they could make any progress on the temple. Despite their best efforts, they were unable to return to reclaim their lands.
Critics of the Church charge that this is a false prophecy since the temple in Independence was never completed in Joseph Smith's generation.
The supposed "prophecy" was actually a commandment and the command may have already been fulfilled.
After the Saints settled in Nauvoo, Illinois, Joseph recorded another revelation rescinding the earlier revelation given to build the Independence temple:
Verily, verily, I say unto you, that when I give a commandment to any of the sons of men to do a work unto my name, and those sons of men go with all their might and with all they have to perform that work, and cease not their diligence, and their enemies come upon them and hinder them from performing that work, behold, it behooveth me to require that work no more at the hands of those sons of men, but to accept of their offerings. ... Therefore, for this cause have I accepted the offerings of those whom I commanded to build up a city and a house unto my name, in Jackson county, Missouri, and were hindered by their enemies, saith the Lord your God (D&C 124꞉49,51).
Thus, when Smith declared the "temple shall be reared in this generation," he meant this as a directive (compare to the ten commandments: "thou shalt.." and D&C 59꞉5-13) and thus D&C 84 is not actually a prophecy. Webster's 1828 dictionary noted of "shall":
In the second and third persons [i.e., when applied to another person], shall implies a promise, command or determination. "You shall receive your wages," "he shall receive his wages," imply that you or he ought to receive them; but usage gives these phrases the force of a promise in the person uttering them.[55]
Thus, "shall" indicates a promise or command—and, Latter-day Saint theology (with its strong emphasis on moral agency) always holds that man is free to accept or reject the commandments or promises of God, and that God will often not overrule the free-agent acts of others which might prevent his people from obeying. In such cases, God rewards the faithful for their willingness and efforts to obey, and punishes the guilty accordingly.
Latter-day Saints have speculated that the commandment may have already been met.
D. Charles Pyle wrote:
Indeed, this verse was fulfilled—in Kirtland. Here is what was recorded for that event in 1836:
- George A. Smith arose and began to prophesy, when a noise was heard like the sound of a rushing mighty wind, which filled the Temple, and all the congregation simultaneously arose, being moved upon by an invisible power; many began to speak in tongues and prophesy; others saw glorious visions; and I beheld the Temple was filled with angels, which fact I declared to the congregation. The people of the neighborhood came running together (hearing an unusual sound within, and seeing a bright light like a pillar of fire resting upon the Temple), and were astonished at what was taking place. (History of the Church, 2:428)
See also Section 110 of the Doctrine and Covenants. Most people who read the above verse in the above section of the Doctrine and Covenants assume that verse 5 has to refer only to the temple that was to be built in the center place of that time. However, all that is required is that a temple be built and that certain events happen in order to meet the conditions of this portion of the prophecy.
Trouble with [anti-Mormon] argumentation is that the prophecy was fulfilled, even if the location of the fulfillment was moved due to the conditional nature of prophecy and of the Doctrine and Covenants. The Bible is filled with such contingent prophecies. However [many] critics of the Church . . . take the Doctrine and Covenants out of context. Building a temple there would require the Saints to remain there in the center place. However, remaining in the center place was contingent by nature. Reading a number of sections of the Doctrine and Covenants shows the conditional nature of their stay there. The Saints failed to live up to the expectations and requirements to stay there. Therefore, they were driven out. ...
The Saints were building the city. The temple site had already been dedicated and foundational cornerstones laid the year previous. Note also the past tense of the latter part of verse 3. However, verse 2, as already noted, was to be tempered by the contingent nature of sections of the Doctrine and Covenants surrounding Section 84, particularly Section 58 and the Sections numbering in the 100s. Note the following verses from Section 58:
- Behold, verily I say unto you, for this cause I have sent you—that you might be obedient, and that your hearts might be prepared to bear testimony of the things which are to come; And also that you might be honored in laying the foundation, and in bearing record of the land upon which the Zion of God shall stand; ...:For verily I say unto you, my law shall be kept on this land. ...
- Who am I that made man, saith the Lord, that will hold him guiltless that obeys not my commandments? Who am I, saith the Lord, that have promised and have not fulfilled? I command and men obey not; I revoke and they receive not the blessing. Then they say in their hearts: This is not the work of the Lord, for his promises are not fulfilled. But wo unto such, for their reward lurketh beneath, and not from above. And now, verily, I say concerning the residue of the elders of my church, the time has not yet come, for many years, for them to receive their inheritance in this land, except they desire it through the prayer of faith, only as it shall be appointed unto them of the Lord. For, behold, they shall push the people together from the bends of the earth. ...
- And I give unto my servant Sidney Rigdon a commandment, that he shall write a description of the land of Zion, and a statement of the will of God, as it shall be made known by the Spirit unto him; And an epistle and subscription, to be presented unto all the churches to obtain moneys, to be put into the hands of the bishop, of himself or the agent, as seemeth him good or as he shall direct, to purchase lands for an inheritance for the children of God. For, behold, verily I say unto you, the Lord willeth that the disciples and the children of men should open their hearts, even to purchase this whole region of country, as soon as time will permit. Behold, here is wisdom. Let them do this lest they receive none inheritance, save it be by the shedding of blood. And again, inasmuch as there is land obtained, let there be workmen sent forth of all kinds unto this land, to labor for the saints of God. Let all these things be done in order; and let the privileges of the lands be made known from time to time, by the bishop or the agent of the church. And let the work of the gathering be not in haste, nor by flight; but let it be done as it shall be counseled by the elders of the church at the conferences, according to the knowledge which they receive from time to time.
Note the words concerning "many years" in the afore-cited revelation? As can be seen, this above revelation shows some interesting things concerning this land and even was prescient concerning what would come in this region as well as what people would say when the Lord revokes and takes blessings away due to failure to keep the law of God. Did this not indeed happen? Had not it indeed been seen in those days by those who left the Church? And, is not it now being fulfilled by every single critic who has written concerning Section 84 and the land of Zion?
D&C 84꞉4 Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation.
The Saints did begin gathering to this location and building the city. They were driven out before the city could be completed because they had failed to live up to expectations for remaining there as a people. Again, see the context of the Doctrine and Covenants sections preceding and succeeding Section 84, particularly those numbering in the 100s. The Saints did not keep the conditions and were driven out. They were told to keep quiet of these things and not to boast, as well as keep the law of God concerning this land. They failed in all these things and were driven out as promised in a following revelation in the Doctrine and Covenants. See, for example, Section 97:26. This forced a move of locations for the building of a temple in that generation. . . . Suffice it to say, that it still was in the Lord's plan to build a temple within that generation.[56]
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Joseph received a revelation on 8 July 1838 "concerning the immediate duties of William Marks, Newel K. Whitney, and Oliver Granger" (D&C 117). The revelation written in Far West Missouri, and was addressed as a letter to the three men, all living at the time around Kirtland, Ohio:
The Lord made clear that Marks and Whitney were to relocate to Missouri before winter (117:1-2). Once in Missouri they would preside over the Saints in their respective callings…To expedite their move [Marks' and Whitney's], the Lord instructed that Oliver Granger be dispatched to Kirtland to act as an agent for the First Presidency in settling some of their business affairs…Oliver Granger labored to resolve the Church’s unpaid debts in Kirtland until his death in August 1841. He succeeded in settling the affairs of the First Presidency to the satisfaction of their creditors. One of them wrote, 'Oliver Granger’s management in the arrangement of the unfinished business of people that have moved to Far West, in redeeming their pledges and thereby sustaining their integrity, has been truly praiseworthy, and has entitled him to my highest esteem, and every grateful recollection.’[57]
Concerning Oliver Granger specifically:
Critics of the Church claim that this represents an example of a false prophecy by Joseph Smith since, today, members do not hold any sort of special occasion for the "sacred remembrance" of Oliver’s assistance to the First Presidency.
The first interpretive possibility is that "sacred remembrance" refers to humans remembering Granger. If this is true of the revelation, then canonizing his revelation holds Granger’s name available to all members of the Church. His contributions to building up the Church are not forgotten. Communities of worship, and especially Jews and Christians have used the canon as a means of collective remembrance and shared value for hundreds of years. This possibility fulfills the revelation’s injunction to hold Oliver Granger in sacred rememberance.
The second interpretive possibility is that "sacred remembrance" refers to divine remembrance and regard for Granger’s efforts.
John Tvedtnes writes:
Several critics have pointed to D&C 117꞉12-15 as a "false prophecy" because Oliver Granger’s name is unfamiliar to most Latter-day Saints despite the fact that the Lord said "that his name shall be had in sacred remembrance from generation to generation, forever and ever" (verse 12). It seems unlikely that the memory of any mortal can be called "sacred," so the words "sacred remembrance" most likely refer to the fact that the Lord would remember him. After all, the verse begins with the Lord saying, "I remember my servant Oliver Granger."[58]
Robert S. Boylan has added scriptures from the bible as evidence for the strength of Tvedtnes’ argument of interpreting this verse as divine remembrance instead of human rememberance. "Indeed," Boylan writes, "often Yahweh in the Old Testament is said to ‘remember’ things such as his covenant with people, showing this concept of divine remembrance. For a good discussion, see Joachim Jeremias, The Eucharistic Words of Jesus, especially his analysis of αναμνησις ('remembrance/memory') in Luke 22 and 1 Cor 11."[59]
Boylan continues:
With respect to αναμησις, the term appears five times in the Septuagint [Greek translation of the Old Testament]. Four of these five instances are within the sense of priestly sacrifice; the exception is Wisdom of Solomon 16:6. The NRSV translates the verse as follows:
- They were troubled for a little while as a warning, and received a symbol of deliverance to remind (αναμνησις) them of your law's command.
The other instances of this term in the Septuagint are Leviticus 24:7; Numbers 10:10; Psalms 38:1 [Septuagint 37:1] and 70:1 [Septuagint 69:1]), translating the Hebrew terms אַזְכָּרָה (Lev 24:7); זִכָּרוֹן (Num 10:10) and הַזְכִּיר (Psa 38:1; 70:1). The NRSV captures the original language text rather well:
- You shall put frankincense with each row, to be a token offering for the bread, as an offering (αναμνησις) by fire to the Lord. (Leviticus 24:7)
- Also on your days of rejoicing, at your appointed festivals, and at the beginnings of your months, you shall blow the trumpets over your burnt offerings and over your sacrifices of well-being; they shall serve as a reminder (αναμνησις ) on your behalf before the Lord your God: I am the Lord your God. (Numbers 10:10)
- A Psalm of David, for the memorial offering (αναμνησις). . . (Psalms 38:1)
- To the leader. Of David, for the memorial offering (αναμνησις). . . (Psalms 70:1).
All of these are instances wherein God is 'reminded' of His covenant via sacrifice.
Additional passages supporting the ‘divine remembrance’ concept include:
- And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth. (Genesis 9:15-16)
- And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. (Exodus 2:24)
- And I have also heard the groaning of my children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. (Exodus 6:5)
- Then I will remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember, and I will remember the land . . . but I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. (Leviticus 26:42, 45)
- He hath remembered his covenant forever, the word which he commanded to a thousand generations. (Psalms 105:8)
- And he remembered for them his covenant, and repented according to the multitude of his mercies. (Psalms 106:45)
- Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee and everlasting covenant. (Ezekiel 16:60)
- Thus he has shown the mercy promised to our ancestors, and has remembered his holy covenant. (Luke 1:72, NRSV)
The evidence discussed above can be summed up with the words of the Psalmist:
- Remember all thy offerings, and accept thy burnt sacrifice; Selah. (Psa 20:3)
All of this strongly supports Tvedtnes’ reading of D&C 117:12.[59]
There was an attempt to respond to and refute Tvedtnes' argument. The critic wrote:
Tvedtnes’ argument also suffers from the fact that the term "sacred remembrance" has frequently been used to refer to HUMAN remembrance: B. H. Roberts, in a Pioneer Day address in 1886 said (emphasis added in all quotations):
- "My Brethren and Sisters: We have met on this occasion to bear witness to the world that we hold in sacred remembrance the entrance of the Pioneers into this region."
Joseph Smith said:
- ". . . our circumstances are calculated to awaken our spirits to a sacred remembrance of everything, ..." (DHC, Vol. 3, p. 290).
Writing from Liberty Jail, he wrote to Bishop Partridge:
- "Our situation is calculated to awaken our minds to a sacred remembrance of your affection" (Times & Seasons, 1:7:99).
Later in the same letter he wrote:
- "… [we] send our respects to fathers, mothers, wives, and children, brothers and sisters, and be assured we hold them in sacred remembrance." ([History of the Church] 3:297-298)
In a letter to Major-General Law (August 14, 1842) he wrote:
- "And will not those who come after hold our names in sacred remembrance?" ([History of the Church] 5:94)
Orson Pratt, in commenting on Ezekiel 37:11, said:
- "…in other words, our forefather, whose children we are, and whose names are held in sacred remembrance by us, are all dead." ([Journal of Discourses] 20:17).[60]
Boylan responded:
Firstly, the impression that [he] is trying to give (that all instances of "[sacred] remembrance" refers to human, not divine, remembrance) is fallacious. Note D&C 127:9, dated September 1, 1842:
- And again, let all the records be had in order, that they may be put in the archives of my holy temple to be held in remembrance from generation to generation, saith the Lord of Hosts.
Furthermore, it ignores the biblical evidence of God "remembering" things, as discussed previously, language which did influence early Latter-day Saints.
Finally, [his] argument suffers from a structural fallacy, that of the excluded middle. If one maps out his argument, it would go something like this:
- First Premise: Some instance of "[sacred] remembrance" refers to human remembrance.
- Second Premise: D&C 117:12 contains the term, "sacred remembrance."
- Conclusion: D&C 117:12 refers to human remembrance.
To those familiar with formal logic, the fallacy is evident: [][Logical_fallacies/Page_4#Fallacy_of_the_undistributed_middle|the fallacy of undistributed middle]. This means that the predicates in both the major and minor premises do not exhaust all the occurrences of "[sacred] remembrance," and would not necessitate the interpretation of "human remembrance" as [he] argues for. At best, it could refer to human remembrance, but the evidence discussed in this study shows that this is not the most exegetically sound reading.[61]
In any case, either reply suffices to dispel the idea that this is a false prophesy.
On 22 and 23 September 1832, Joseph Smith received a revelation after several of his followers had returned from proselyting missions in the eastern United States. Part of this revelation contains a prophecy that assigns Newel K. Whitney, the presiding bishop of the Church, to a mission in New York City, Albany, and Boston. This revelation is canonized as Doctrine and Covenants 84. The 114th verse of this revelation reads as follows:
Critics of the Church claim that this is a false prophecy since the cities of Albany, Boston, and New York still remain without "desolation and utter absolishment" close to 200 years after this revelation was given and recorded.[62]
The text itself refers to the Second Coming of Jesus Christ. The Doctrine and Covenants tells us that "[w]hen the Lord comes, every corruptible thing will be consumed, the elements will 'melt with fervent heat,' and the works of the world will be burned up (2 Pet. 3:10-12; D&C 101:24-25)."[63] The Doctrine and Covenants also tells us that "all the wicked will be destroyed by burning" (Mal. 4:1; D&C 29:9; 64:23-24; 133:63-64).""[63]
The "wicked", according to this very revelation, are those that "come not unto" and/or "receiveth not [the] voice" of the Savior nor the people that he sends to bear testimony of his Gospel.[64]
Concerning the Second Coming, the Doctrine and Covenants tells us that "the hour and the day no man knoweth, neither the angels in heaven, nor shall they know until he comes."[65]
It should be noted that the prophecy is contingent upon repentance (i.e. "if they do reject these things.") and that this revelation should not be taken to mean that all of Boston, New York, and Albany will be destroyed. It means that those that reject the Gospel will be and that can include individual people from those cities.
This argument should remind all that prophecy may take time to interpret correctly and that the timeframe that we assign to the fulfillment of a prophecy may not be the timeframe the Lord has in mind for it.[66] We should remember to read the scriptures contextually as well as holistically; that is, read the scriptures in their historical context as well as read everything that scripture has to say on any given topic.
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Notes
Did Joseph restore ceremonies found in ancient Judaism and early Christianity in order to "distance" the Church from "corrupt Christendom"?Author's sources:
- Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 176. ( Index of claims )
Author's quote: "Joseph knew that nothing short of a spectacular closing to the dedication week would be acceptable to the crowds. So during the final April 3 service, Smith and Oliver Cowdery, with great ceremonial show, disappeared from the congregation behind two special veils that had been lowered in front of them..."Author's sources:
- Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 180. ( Index of claims )
- Brodie states that her primary source for these events is History of the church, vol. II, pp. 379-83, 420-36.
Did Joseph believe that the ten lost tribes were at the North Pole?Author's sources:
The consensus of Church teachings seems to be that the ten tribes are scattered among all peoples. Missionary work is the means by which the ten tribes are "found," and they are gathered to Israel by joining the Church. Despite a late, second-hand discussion of remarks by Joseph Smith, this view has never been common, or endorsed by current Church leaders.
Those who ask this question have often encountered a remark attributed to Joseph Smith. The original source for the claim seems to be in the autobiography of Benjamin F. Johnson, an early Church member who knew Joseph Smith:
I can now see, as President George A. Smith afterwards said, that I was then really "the bosom friend and companion of the Prophet Joseph." I was as welcome at the Mansion as at my own house, and on one occasion when at a full table of his family and chosen friends, he placed me at his right hand and introduced me as his "friend, Brother B. F. Johnson, at whose house he sat at a better table than his own." Sometimes when at my house I asked him questions relating to past, present and future; some of his answers were taken by Brother William Clayton, who was then present with him, and are now recorded in the Doctrine and Covenants; the one as to what the Lord told him in relation to seeing his face at 85 years of age; also the one as to the earth becoming as a sea of glass, molten with fire. [D&C 130: 9, 14-17] Other questions were asked when Brother Clayton was not present, one of which I will relate: I asked where the nine and a half tribes of Israel were. "Well," said he, "you remember the old caldron or potash kettle you used to boil maple sap in for sugar, don't you?" I said yes. "Well," said he, "they are in the north pole in a concave just the shape of that kettle. And John the Revelator is with them, preparing them for their return." Many other things of a public or private nature I might here record, but will only note one or two, those pertaining to our own family.[1]
The problem with this source is that it is late and second hand; that is, it was not written by Joseph himself, but by someone who heard him say it, and it was written long after the conversation supposedly took place. Sources like these tend to be less than reliable because they are obscured by time and the writer's own personal bias.
We also note that the comment was made as part of a conversation with others, and not as part of a revelation. If Johnson's memory was accurate, there's nothing to distinguish Joseph's comment from idle speculation.
Mark E. Peterson wrote:
...the Ten Tribes are lost. We do not have any indication in the revelations as to their whereabouts.[2]
Joseph Fielding Smith wrote:
The promise is made that they shall return, but to this day they are lost to the world. As they journeyed to the north many of their number straggled and fell behind and mingled with the peoples in the lands through which they passed, but the main body continued on their journey and were hidden by the hand of the Lord.[3]
Bruce R. McConkie wrote:
The Lost Tribes are not lost unto the Lord. In their northward journeyings they were led by prophets and inspired leaders. They had their Moses and their Lehi, were guided by the spirit of revelation, kept the law of Moses, and carried with them the statutes and judgments which the Lord had given them in age past. They were still a distinct people many hundreds of years later, for the resurrected Lord visited and ministered among them following his ministry on this continent among the Nephites. (3 Nephi 16꞉1-4; 3 Nephi 17꞉4.) Obviously he taught them in the same way and gave them the same truths which he gave his followers in Jerusalem and on the American continent; and obviously they recorded his teachings, thus creating volumes of scripture comparable to the Bible and Book of Mormon. (2 Nephi 29꞉12-14.)[4]
While some have seen the ten tribes together in a discrete location, Elder McConkie wrote later in life:
There is something mysterious and fascinating about believing the Ten Tribes are behind an iceberg somewhere in the land of the north, or that they are on some distant planet that will one day join itself with the earth, or that the tribe of Dan is in Denmark, the tribe of Reuben in Russia, and so forth. A common cliché asserts: "If we knew where the Lost Tribes were, they would not be lost." True it is that they are lost from the knowledge of the world; they are not seen and recognized as the kingdom they once were; but in general terms, their whereabouts is known. They are scattered in all the nations of the earth, primarily in the nations north of the lands of their first inheritance (italics added).[5]
Russell M. Nelson taught:
Here on earth, missionary work is crucial to the gathering of Israel. The gospel was to be taken first to the “lost sheep of the house of Israel.” Consequently, servants of the Lord have gone forth proclaiming the Restoration. In many nations our missionaries have searched for those of scattered Israel; they have hunted for them “out of the holes of the rocks”; and they have fished for them as in ancient days.
The choice to come unto Christ is not a matter of physical location; it is a matter of individual commitment. People can be “brought to the knowledge of the Lord” without leaving their homelands. True, in the early days of the Church, conversion often meant emigration as well. But now the gathering takes place in each nation. The Lord has decreed the establishment of Zion in each realm where He has given His Saints their birth and nationality. Scripture foretells that the people “shall be gathered home to the lands of their inheritance, and shall be established in all their lands of promise.” “Every nation is the gathering place for its own people.” The place of gathering for Brazilian Saints is in Brazil; the place of gathering for Nigerian Saints is in Nigeria; the place of gathering for Korean Saints is in Korea; and so forth. Zion is “the pure in heart.” Zion is wherever righteous Saints are. Publications, communications, and congregations are now such that nearly all members have access to the doctrines, keys, ordinances, and blessings of the gospel, regardless of their location.
Spiritual security will always depend upon how one lives, not where one lives. Saints in every land have equal claim upon the blessings of the Lord.[6]
Did Joseph believe that the ten lost tribes were located on a planet by the North Star?Author's sources:
- Wandle Mace, Journal, 1809-1890, 38-39.
- Eliza R. Snow, "Address to Earth", MS, vol. 13, Sep 1, 1851.
- Charles L. Walker, Journal in Diary of Charles Lowell Walker, vol. 2, 532, 539, 540, 868.
- Wilford Woodruff, Wilford Woodruff Journal, September 8, 1867; September 25, 1859.
- Bathsheba W. Smith, "Recollections of the Prophet Joseph Smith." The Juvenile Instructor, June 1, 1892, vol. 27, 34.
- Orson Pratt, Letter Box of Orson Pratt, LDS Church Historian's Office, letter to John C. Hall, December 13, 1875. Quoted in R. Clayton Brough, "The Lost Tribes," 50.
Notes
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