What is Joseph Smith's 1826 South Bainbridge "trial" for "glasslooking"?

Joseph Smith appeared at a pre-trial court hearing in 1826 for "glasslooking"

In 1825 Josiah Stowel sought out the young Joseph Smith, who had a reputation for being able to use his seer stone to locate lost objects, to help him to locate an ancient silver mine. After a few weeks of work, Joseph persuaded Stowel to give up the effort. In 1826, some of Stowel's relatives brought Joseph to court and accused him of "glasslooking" and being a "disorderly person." Several witnesses testified at the hearing.

Joseph was released without being fined or otherwise punished - there was no verdict of "guilty" or "not guilty" because this was only a hearing rather than a trial

Joseph was ultimately released without being fined and had no punishment imposed upon him. Years later, a bill from the judge was discovered which billed for court services.

Gordon Madsen summarized:

"The evidence thus far available about the 1826 trial before Justice Neely leads to the inescapable conclusion that Joseph Smith was acquitted." ^[1]

A review of all the relevant documents demonstrates that:

1. The court hearing of 1826 was not a trial, it was an examination
2. The hearing was likely initiated from religious concerns; i.e. people objected to Joseph's religious claims.
3. There were seven witnesses.
4. The witnesses' testimonies have not all been transmitted faithfully.
5. Most witnesses testified that Joseph did possess a gift of sight

The court hearing was likely initiated by Stowel's relatives as a concern that he was having too much influence on Stowel

It was likely that the court hearing was initiated not so much from a concern about Joseph being a money digger, as concern that Joseph was having an influence on Josiah Stowel. Josiah Stowel was one of the first believers in Joseph Smith. His nephew was probably very concerned about that and was anxious to disrupt their relationship if possible. He did not succeed. The court hearing failed in its purpose, and was only resurrected decades later to accuse Joseph Smith of different crimes to a different people and culture.

Understanding the context of the case removes any threat it may have posed to Joseph's prophetic integrity.

What events resulted in Joseph Smith's 1826 court appearance in South Bainbridge?

Josiah Stowell requested Joseph Smith's help in locating an ancient silver mine

In the spring of 1825 Josiah Stowell visited with Joseph Smith "on account of having heard that he possessed certain keys, by which he could discern things invisible to the natural eye." ^[2] Josiah Stowell wanted Joseph to help him in his quest to find treasure in an ancient silver mine. Joseph was reluctant, but Stowell persuaded Joseph to come by offering high wages. According to trial documents, Stowell says Joseph, using a seer stone, "Looked through stone and described Josiah Stowell's house and out houses, while at Palmyra at Sampson Stowell's correctly, that he had told about a painted tree with a man's hand painted upon it by means of said stone." ^[3]

Joseph ultimately persuaded Stowell to give up looking for the mine

Joseph and his father traveled to southern New York in November of 1825. This was after the crops were harvested and Joseph had finished his visit to the Hill Cumorah that year. They participated with Stowell and the company of workers in digging for the mine for less than a month. Finally Joseph persuaded him to stop. "After laboring for the old gentleman about a month, without success, Joseph prevailed upon him to cease his operations." ^[4]

Joseph continued to work in the area for Stowell and others. He boarded at the home of Isaac Hale and met Emma Hale, who was one "treasure" he got out of the enterprise.

The following year, Stowell's sons or nephew (depending on which account you follow) brought charges against Joseph and he was taken before Justice Neely

In March of the next year, Stowell's sons or nephew (depending on which account you follow) brought charges against Joseph and he was taken before Justice Neely. The supposed trial record came from Miss Pearsall. "The record of the examination was torn from Neely's docket book by his niece, Emily Persall, and taken to Utah when she went to serve as a missionary under Episcopalian bishop Daniel S. Tuttle." ^[5] This will be identified as the Pearsall account although Neely possessed it after her death. It is interesting that the first published version of this record didn't appear until after Miss Pearsall had died.

Stowell's relatives felt that Joseph was exercising "unlimited control" over their father or uncle

William D. Purple took notes at the trial and tells us, "In February, 1826, the sons of Mr. Stowell, ...were greatly incensed against Smith, ...saw that the youthful seer had unlimited control over the illusions of their sire... They caused the arrest of Smith as a vagrant, without visible means of livelihood." ^[6]

Whereas the Pearsall account says: "Warrant issued upon oath of Peter G. Bridgman, [Josiah Stowell's nephew] who informed that one Joseph Smith of Bainbridge was a disorderly person and an imposter...brought before court March 20, 1826" ^[7]

So, we have what has been called "The 1826 Trial of Joseph Smith", even though the records show that this wasn't actually a trial. For many years LDS scholars Francis Kirkham, Hugh Nibley and others expressed serious doubts that such a trial had even taken place.

Why was Joseph fined if he wasn't found guilty of anything?

Joseph was never fined - the bills from Judge Neely and Constable DeZeng were for court costs

The court did not assess a fine against Joseph. There were bills made out by Judge Neely and Constable DeZeng, but these were for costs. Those bills were directed to the County for payment of witnesses, etc., not to Joseph.

Ensign (June 1994): "Highlights in the Prophet’s Life 20 Mar. 1826: Tried and acquitted on fanciful charge of being a "disorderly person," South Bainbridge, Chenango County, New York

Ensign (June 1994):

Highlights in the Prophet’s Life 20 Mar. 1826: Tried and acquitted on fanciful charge of being a "disorderly person," South Bainbridge, Chenango County, New York. New York law defined a disorderly person as, among other things, a vagrant or a seeker of "lost goods." The Prophet had been accused of both: the first charge was false and was made simply to cause trouble; Joseph’s use of a seer stone to see things that others could not see with the naked eye brought the second charge. Those who brought the charges were apparently concerned that Joseph might bilk his employer, Josiah Stowell, out of some money. Mr. Stowell’s testimony clearly said this was not so and that he trusted Joseph Smith. ^[8]

Didn't Hugh Nibley claim that a record of this trial would be "the most damning evidence in existence" against Joseph Smith?

Nibley felt that the "court record" didn't seem to be correct

Hugh Nibley had serious doubts as to whether or not Joseph Smith was actually brought to trial in 1826, and he felt that the only real trial was in 1830. For the most part, Nibley felt that the "court record" didn't seem to be correct. The following quote is taken from Nibley's book "The Myth Makers:"

"if this court record is authentic it is the most damning evidence in existence against Joseph Smith."

Why are the 1971 discoveries important?

It was easy to cast doubt on the reality of the 1826 hearing until the bills from Judge Albert Neely and Constable Philip De Zeng were found in 1971. These documents were removed from their purported site of discovery by Dr. Wesley Walters, a well-known anti-Mormon author.

Walters wrote, "Because the two 1826 bills had not only suffered from dampness, but had severe water damage as well, Mr. Poffarl hand-carried the documents to the Yale University's Beinecke Library, which has one of the best document preservation centers in the country." ^[9] The problem with this action is, once you have removed a document from a historical setting and then try to restore it to the same setting, you can't prove that you have not altered the document.

The actions of Walters and Poffarl compromised the documents. By having the documents removed and only returned under threat of a lawsuit by the County, it opened the possibility that they could be forged documents. They are generally considered to be authentic.

Nibley's real point at issue is not whether or not there was a trial, but whether or not a record existed proving Joseph guilty of deceit

Since Wesley Walters has found some bills related to the trial, the critics now claim that the case is proven and that Nibley has proven their case for them. Nothing is further from the truth. First of all you need to look at the whole quote. Nibley was chastising Tuttle for not actually using the trial record that he had. He was questioning why he would do that if it was so important.

"You knew its immense value as a weapon against Joseph Smith if its authenticity could be established. And the only way to establish authenticity was to get hold of the record book from which the pages had been purportedly torn. After all, you had only Miss Pearsall's word for it that the book ever existed. Why didn't you immediately send he back to find the book or make every effort to get hold of I? Why didn't you "unearth" it, as they later said you did? . . . The authenticity of the record still rests entirely on the confidential testimony of Miss Pearsall to the Bishop. And who was Miss Pearsall? A zealous old maid, apparently: "a woman helper in our mission," who lived right in the Tuttle home and would do anything to assist her superior. The picture I get is that of a gossipy old housekeeper. If this court record is authentic, it is the most damning evidence in existence against Joseph Smith. Why, then, [speaking to Tuttle] was it not republished in your article in the Schaff-Herzog Encyclopedia of Religious Knowledge after 1891? . . . in 1906 Bishop Tuttle published his Reminiscences of a Missionary Bishop in which he blasts the Mormons as hotly as ever. . . yet in the final summary of his life's experiences he never mentions the story of the court record - his one claim to immortal fame and the gratitude of the human race if it were true!" (Nibley "The Myth Makers", 246)

The Pearsall account, which has never been produced, claims that the defendant was found guilty. The real point at issue is not whether or not there was a trial, but whether or not a record existed proving Joseph guilty of deceit. A document proving such guilt has not been found.

What did critics of the Church during Joseph Smith's lifetime think of the 1826 court hearing?

Critics of Joseph Smith's time ignored the 1826 court hearing

Critics of Joseph Smith's time ignored the 1826 court hearing:

1. They didn't bring it up in another trial in the same area in 1830.
2. It was not mentioned in any of the affidavits collected by Hurlbut in 1833, even though he was diligently looking for every piece of dirt he could find.
3. Although the trial was briefly mentioned in 1831, it was not mentioned again in a published record for 46 years.

The attraction of this event for a later generation of critics, however, lies in the fact that:

• Society had changed
• Seer Stones were no longer acceptable
• Treasure digging was considered abnormal
• Spiritual gifts were reinterpreted as manifestations of the occult

Many people of the 1800s did not see any differences between what later generations would label as "magic" and religiously-driven activities recorded in the Bible

Many people of the 1800s did not see any differences between what later generations would label as "magic" and religiously-driven activities recorded in the Bible—such as Joseph's silver cup (see Genesis 44:2,5) in which 'he divineth' (which was also practiced by the surrounding pagans and referred to as hydromancy),^[10] or the rod of Aaron and its divinely-driven power (Exodus 7:9-12).

The Bible records that Jacob used rods to cause Laban's cattle to produce spotted, and speckled offspring (see Genesis 30:37-39) — one can only imagine what the critics would say should Joseph Smith have attempted such a thing!

In Joseph Smith's own day other Christian leaders were involved in practices which today's critics would call 'occultic'

In Joseph Smith's own day other Christian leaders were involved in practices which today's critics would call 'occultic.' Quinn, for instance, observes that in "1825, a Massachusetts magazine noted with approval that a local clergyman used a forked divining rod.... Similarly, a Methodist minister wrote twenty-three years later that a fellow clergymen in New Jersey had used a divining rod up to the 1830s to locate buried treasure and the 'spirits [that] keep guard over buried coin'...." ^[11]

Activities of the early 1800s or Biblical times which later generations would view skeptically were simply thought of as part of how the world worked

It is important to realize that every statement about "magic" or the "occult" by LDS authors is a negative one. Joseph and his contemporaries would likely have shocked and dismayed to be charged with practicing "magic." For them, such beliefs were simply how the world worked. Someone might make use of a compass without understanding the principles of magnetism. This mysterious, but apparently effective, device was useful even if its underlying mechanism was not understood. In a similar way, activities of the early 1800s or Biblical times which later generations would view skeptically were simply thought of as part of how the world worked.

But, it is a huge leap from this realization to charging that Joseph and his followers believed they were drawing power from anything but a divine or proper source.

What are the details of Joseph Smith's 1826 "trial" for "glasslooking"?

What records of the court hearing exist?

We have five records of the 1826 hearing. These were published in eight documents.

1. Apr. 9, 1831 - A W. Benton in Evangelical Magazine and Gospel Advocate
2.Oct. 1835 - Oliver Cowdery in Latter-day Saints Messenger and Advocate
3.1842 letter from Joel K. Noble (not published until 1977)
4.Record torn from Judge Neely docket book by Miss Emily Pearsall (niece)

• Feb. 1873 - Charles Marshall publishes in Frazer's Magazine (London)
• Apr. 1873 - Frazer's article reprinted in Eclectic Magazine (N.Y.)
• 1883 - Tuttle article in New Schaff-Herzog Encyclopedia of Religious Knowledge
• Jan. 1886 - Christian Advocate vol. 2, no. 13 (Salt Lake City, UT)

5. May 3, 1877 - W. D. Purple Chenango Union

It may be that Purple saw the publication in the Eclectic Magazine and that is why he published his account a few years later. There are no complete overlaps in the accounts; we will look at the similarities and differences.

Finally, we have the bills by Judge Neely and Constable Da Zeng which provide some additional useful details.

Document provenance

We don't have the actual record that Miss Pearsall had, but the claimed trail of events leads as follows:

1. Miss Pearsall tears the record from the docket book of her uncle Judge Neely
2. She takes the record with her to Utah when she went to work with Bishop Tuttle.
3. Miss Pearsall dies in 1872.
4. Charles Marshall copies the record and has it published in Frazer's Magazine in 1873.
5. Ownership falls to Tuttle after Miss Pearsall's death
6. Tuttle published in 1883 Schaff-Herzog encyclopedia.
7. Tuttle gave it to the Methodists who published it in 1886
8. Then the record was lost.

It will be noticed with interest, that although Bishop Tuttle and others had access to the Pearsall account for several years it was not published until after her death. That combined with the fact that the torn leaves were never allowed to be examined, would cast some doubt on the completeness or accuracy of that which was published.

Do we have a court record?

We know that the supposed "court record" obtained by Miss Pearsall can't be a court record at all.

1. Misdemeanor trials were not recorded, only felony trials.
2. No witness signatures—they were required in an official record.
3. It appears to be a pretrial hearing.
4. Pretrial hearings cannot deliver guilty verdicts.

Why were the various records made?

This is the reason that the people stated for why they were putting forth this information.

1. Benton: more complete history of their founder
2. Cowdery: private character of our brother
3. Noble: explain the character of the Mormons
4. Marshal: preserve a piece of information about the prophet
5. Purple: as a precursor of the advent of the wonder of the age, Mormonism
6. Tuttle: [to show] In what light he appeared to others
7. Judge Neely: to collect fees

Unsurprisingly, those who provided these accounts had an agenda. We are not looking at an event through the eyes of an unbiased observer, and most of that bias is directed against Joseph Smith.

Who brought the charges?

If we look at the individuals bringing the charges, we have the following: Benton (1831): The Public Cowdery (1835): very officious person Noble (1842): Civil authority Marshall (1873): Peter G. Bridgman Purple (1877): sons of Mr. Stowell Tuttle (1883): Peter G. Bridgman Judge Neely: The Public

Note that the agreement of Marshall and Tuttle is misleading because they are essentially quoting the same source.

Whether it was Josiah Stowell's sons or his nephew Peter G. Bridgman, it seems to be close family members. We don't know why Peter G. Bridgman brought the charges, but it could easily have been because he was worried that his uncle was accepting Joseph Smith in his religious claims. Josiah did join the church organized by Joseph Smith and stayed faithful his whole life. As for Peter Bridgman, "Within a month after the trial he was licensed as an exhorter by the Methodists and within three years had helped establish the West Bainbridge Methodist Church. Upon his death in 1872 his fellow ministers characterized him as 'an ardent Methodist and any attack upon either the doctrines or the polity of the Methodist Episcopal Church, within his field of labor, was sure to be repelled by him with a vigorous hand." ^[12]

Is it possible that the trial of Joseph Smith was just one of his first attempts to apply a "vigorous hand?"

What was the charge against Joseph Smith?

The charge is listed in the various accounts as:

1. Benton (1831): a disorderly person
2. Cowdery (1835): a disorderly person
3. Noble (1842): under the Vagrant act
4. Marshall (1873): a disorderly person and an imposter
5. Purple (1877): a vagrant, without visible means of livelihood
6. Tuttle (1882): a disorderly person and an imposter
7. Judge Neely: a misdemeanor

Hugh Nibley indicated how it would be strange that he could be charged without visible means of livelihood, since he was being employed by Stowell and others.

The portion of the statute that would seem to apply was enacted by New York in 1813.

...all persons who not having wherewith to maintain themselves, live idle without employment, and also all persons who go about from door to door, or place themselves in the streets, highways or passages, to beg in the cities or towns where they respectively dwell, and all jugglers, and all persons pretending to have skill in physiognomy, palmistry, or like crafty science, or pretending to tell fortunes, or to discover where lost goods may be found; ... shall be deemed and adjudged disorderly persons.

What is a juggler? It used to be that a person skilled in sleight of hand was called a juggler, whereas today we would call them a "sleight of hand magician." Thus, a "juggler" was a con man; someone using his 'stage magic' talents to defraud. ^[13]

But what if you weren't pretending to discover lost goods? What if you actually had a gift where you "could discern things invisible to the natural eye" Could you then be judged guilty of this statute?

How many witnesses testified?

As far as the number of witnesses we have the following:

1. Benton (1831): not mentioned
2. Cowdery (1835): not mentioned
3. Marshall (1873): Five quoted, charges for seven witnesses
4. Tuttle (1882): Six
5. Purple (1877): Four
6. Constable Philip De Zeng: Twelve

What is particularly interesting here is that Tuttle and Marshall are supposedly quoting from the same document. Marshall only quotes 5 witnesses, but at the end, the charges are listed for seven witnesses. The fee was 12-1/2 cents per witness. Eighty-seven and ½ cents divided by twelve ½ cents per witness, gives us seven witnesses. By combining the Purple and Pearsall accounts we can arrive at seven witnesses, and also a motive for not including all the witnesses or letting the record be examined. It is unknown why the constable would have listed twelve witnesses, unless that is the number he summoned to the proceedings. Seven would seem to be the correct number of those that testified.

What witness is excluded from some accounts?

Purple does add a witness that hadn't been included by Marshall or Tuttle: Joseph Smith, Sr. Maybe they didn't want to include the testimony of Joseph's father because his testimony was more religious in nature. He spoke of Joseph's "wonderful triumphs as a seer", that "both he and his son were mortified that this wonderful power which God had so miraculously given him should be used only in search of filthy lucre," and "he trusted that the Son of Righteousness would some day illumine the heart of the boy, and enable him to see His will concerning him." It is easy to see why this testimony wouldn't be included in a record where you are trying to show that Joseph Smith was a person trying to acquire work as a money digger. Which might be the reason the Tuttle and Marshall omitted the Joseph Smith Sr. testimony.

What verdict was brought against Joseph?

1. Benton: tried and condemned ... designedly allowed to escape
2. Cowdery: honorably acquitted
3. Noble: was condemned, took leg bail
4. Marshall: guilty?
5. Tuttle: guilty?
6. Purple: discharged
7. Constable De Zeng: not a trial

Noble's statement is hearsay, since there is no evidence that he actually attended this trial. Furthermore, his statement and Benton's statement can't be taken as an indication that Joseph was judged guilty. For example, in Joseph's 1830 trial he was acquitted. The court said that they "find nothing to condemn you, and therefore you are discharged." Then Mr Reid testifies, "They then proceeded to reprimand him severely, not because anything derogatory to his character in any shape had been proven against him by the host of witnesses that had testified during the trial." ^[14]

The verdict indicated by Marshall and Tuttle is questionable. It seems to be appended as an afterthought. Throughout the document Joseph is referred to as the "prisoner", then after the last testimony, we have one sentence in which he is named a defendant, "And thereupon the Court finds the defendant guilty." Here we have suddenly a declaratory statement that is completely out of character with the rest of the Pearsall document. Also, if this were actually a trial, Joseph wouldn't have testified against himself as the first witness.

The examination was not a trial

Wesley P. Walters has demonstrated that this is not a trial. The Constable's charges of "19 cents attached to the mittimus marks it as the pre-trial 'commitment for want of bail' ...and not the post-trial 'warrant of commitment, on conviction, twenty-five cents." ^[15]

In the Tanners' anti-Mormon Salt Lake City Messenger, they stated, "Wesley P. Walters had convincingly demonstrated to us that we were dealing with 'an examination.' In a New Conductor Generalis, 1819, page 142, we learn that in an 'examination' the accused is not put under oath but that the witnesses are'" ^[16]

In all cases but one the witnesses were "sworn", whereas Joseph was examined. Judge Neeley's charges actually uses that precise terminology, "in examination of above cause". Therefore, since this wasn't a trial, one cannot have a guilty verdict.

Summary of testimony

• Joseph Smith, Jr.: In the Purple account he tells about finding his stone and he exhibits his stone. In the Pearsall record it talks about how Stowell came and got Joseph, "had been employed by said Stowel on his farm, and going to school;" He informed Stowell where to find treasures, and buried coins and that he did it for the previous three years. But Joseph did not solicit and declined having anything to do with the business.

• Joseph Smith Sr.: This testimony is only in the Purple account. We discussed earlier how he felt this power showed that Joseph was a seer and that Joseph Sr. was mortified by the use of the sacred power and that he hoped that eventually it would get used correctly. Since this testimony puts Joseph in a positive light it is understandable why it wasn't included in the published versions of the Pearsall account.

• Josiah Stowell: His employer's testimony in the Purple account has Josiah say that Joseph could see 50 feet below the surface, described many circumstances to confirm his words. He said, "do I believe it? No, it is not a matter of belief: I positively know it to be true."

We go to the Pearsall record, for a slightly different account of the Josiah Stowell testimony. It tells how Joseph "looked through stone, and described Josiah Stowel's house and out-houses while at Palmyra, at Simpson Stowel's, correctly; that he had told about a painted tree with a man's hand painted upon it, by means of said stone;" Josiah tells about Joseph's being employed part time. It also contains the part that "he positively knew that the prisoner could tell, and professed the art of seeing those valuable treasures through the medium of said stone." He talked about finding something for Deacon Attelon that looked like gold ore. Josiah talked about Mr. Bacon burying some money and that Joseph described how there was a feather buried with the money. They found the feather but the money was gone. Josiah said that he "had been in company with prisoner digging for gold, and had the most implicit faith in prisoner's skill."

Stowell joined the Church in 1830, and died in full fellowship, planning to join the Saints "in Zion."^[17]

• Horace Stowell: This testimony is only found in the Neely record. It is a short testimony that describes where a chest of dollars was buried in Winchester County and that Joseph marked the size of the chest with leaves on the ground.

• Arad Stowell: This witness went to see Joseph and wanted Joseph to display his skill. He laid out a book on a cloth. While holding a white stone to a candle, he read the book. Arad said that he was disappointed and went away because to him it was obviously a deception, but he doesn't tell us why he thought it was a deception. It would have been nice if he had told us why he thought that. Was it just that he had his mind made up before he went to see Joseph?

There are only three testimonies that are duplicated in both the Purple and Pearsall accounts. They are Joseph Smith, Josiah Stowel and Jonathan Thompson. In the Purple account Thompson said that he could not remember finding anything of value. He stated that Joseph claimed there was a treasure protected by sacrifice and that they had to be armed by fasting and prayer. They struck the treasure with a shovel. One man placed his hand on the treasure, but it gradually sunk out of reach. Joseph believed there was a lack of faith or devotion that caused the failure. They talked about getting the blood from a lamb and sprinkling it around.

Interestingly, the same witness in the Pearsall record says that Joseph indicated where the treasure was. He looked in the hat and told them how it was situated. An Indian had been killed and buried with the treasure. So this detail matches with the Purple account. The treasure kept settling away. Then Joseph talked about salt that could be found in Bainbridge and described money that Thompson had lost 16 years ago. Joseph described the man that had taken it and what happened to the money. There is nothing mentioned about sacrificing sheep or not having sufficient faith and so forth. The Pearsall record is supposedly a more complete written record, but it doesn't have the bleeding sheep, or fasting and prayer that characterizes the Purple account.

What happened to Josiah Stowell? Did he conclude he had been defrauded after the court hearing?

Stowell joined the Church and died in full fellowship

One biographical encyclopedia noted:

Josiah Stowell (sometimes spelled Stoal) was born in Winchester, New Hampshire, 22 March 1770, and later resided at his farm on the Susquehanna River, about 3.2 miles southwest of the village of South Bainbridge (now Afton). This village was part of the township of Bainbridge (now Afton), Chenango County, New York. In October 1825 Stowell was engaged in digging for reported Spanish treasure in the Ouaquaga (Ouaquagua) Mountains of Harmony, Susquehanna County, Pennsylvania. Hearing that Joseph Smith Jr. of Manchester, Ontario County, New York, had the ability to "discern things invisible to the natural eye," Mr. Stowell visited Joseph and employed him.

The men lodged at the home of Isaac Hale in Harmony. According to Hale, they dug from early November to about 17 November 1825, when successive failures caused them to withdraw to the Stowell farm. While at the Hale home, Joseph Smith had met Isaac's daughter, Emma. He continued to court her while he was employed in New York by Josiah Stowell and Joseph Knight Sr. After Joseph and Emma were married at South Bainbridge on 18 January 1827, Stowell gave the newlyweds a ride to Manchester, where they resided with Joseph's parents.

Stowell and Knight were both houseguests of the Smiths at Manchester on 21-22 September 1827, when Joseph Smith went to the Hill Cumorah and obtained the gold plates from Moroni. Stowell joined the Church in 1830 but did not go west with the Saints when they moved to Ohio in 1831. Josiah Stowell continued to express his belief in the Prophet and the Book of Mormon as indicated in a letter written by his son, Josiah Stowell Jr., to John S. Fullmer in February 1843. He also dictated a letter to the Prophet in Nauvoo on 19 December 1843 and told him of his desire "to come to Zion the next season"; however, conditions prevented his doing so. Josiah Stowell died in Smithboro, Tioga County, New York, on May 12, 1844. He is buried in the Smithboro Cemetery.^[18]

Was Joseph Smith found guilty of being a "con man" in 1826?

Claims about Joseph being found guilty of being a "con man" in court usually revolve around either a misunderstanding or misrepresentation of Joseph's 1826 court hearing

Claims that Joseph was a "juggler," or "conjurer" were a common 19th century method of dismissing his prophetic claims via ad hominem. Modern-day claims about him being found to be a "con man" are simply the same attack with updated language, usually bolstered by a misunderstanding or misrepresentation of Joseph's 1826 court hearing.

Joseph's tendency to assume the best of others, even to his own repeated detriment, also argues for his sincerity. One might legitimately claim that Joseph was mistaken about his prophetic claims, but it will not do to claim that he was cynically, knowingly deceiving others for his own gain.

Claims about Joseph being found guilty of being a "con man" in court usually revolve around either a misunderstanding or misrepresentation of Joseph's 1826 court hearing:

Even if one rejects Joseph's claims to divine revelation or special abilities, his conduct still does not match that of a "con man"

• Con men seek out their marks; Joseph was approached for his help by those who had heard about him
• Con men travel from place to place, staying one step ahead of the law while defrauding their marks; Joseph was known locally and remained in his local area

Brant Gardner noted:

One very subtle but very important aspect of all of the dealings of the village seers is their relationship with their clients. The true cunning men and wise women were fixtures in the community. They received clients; they did not seek them out. In the cases reported about Sally Chase, her clients came to her. We have four descriptions of Joseph as this kind of village seer; and in each case, the client came to him with his problem....[T]hose who were searching for treasure invited the adept, but the cunning man or wise woman did not actively seek their employ.^[19]

Broader character traits that argue against the "con-man hypothesis"

When Joseph's career is examined more broadly, there are other factors which argue for his sincerity. Arguably one character trait which gave Joseph repeated trouble was his willingness to trust others and give them the benefit of the doubt. His striking ability to accept people at face value, never doubting that their motives were as pure as his own, has many exemplars. The case of W.W. Phelps is one.

Phelps had betrayed Joseph and the Church during the Missouri persecutions, and contributed to Joseph's confinement in Liberty Jail. His signature was on the petition that resulted in the extermination order which led to the Saints' murder and dispossession. After receiving a penitent letter from Phelps, Joseph quickly responded

I must say that it is with no ordinary feelings I endeavor to write a few lines to you… I am rejoiced at the privilege granted me… when we read your letter—truly our hearts were melted into tenderness and compassion when we ascertained your resolves… It is true, that we have suffered much in consequence of your behavior… we say it is your privilege to be delivered from the powers of the adversary, be brought into the liberty of God's dear children, and again take your stand among the Saints of the Most High, and by diligence, humility, and love unfeigned, commend yourself to our God, and your God, and to the Church of Jesus Christ…

Believing your confession to be real, and your repentance genuine, I shall be happy once again to give you the right hand of fellowship, and rejoice over the returning prodigal…

"Come on, dear brother, since the war is past, For friends at first, are friends again at last."^[20]

So it was that Joseph, while willing to do almost anything―from taking up arms, to petitioning presidents, to launching a campaign of disinformation―to protect the revealed Restoration and the Latter-day Saints, repeatedly opened himself to abuse and worse because of his apparent inability or unwillingness to think the worst of someone in advance of the evidence. Joseph assumed that all men were as purely motivated as he was. "It takes a con to know a con," and Joseph wasn’t a con.^[21] If he had been cynically exploiting others, he would have tended to ascribe his own base motives of deception and taking advantage to others, and probably would have been more cautious. But, he did not. Elder B.H. Roberts, a seventy and historian, noted years later that:

[Joseph Smith had] a too implicit trust in [men's] protestations of repentance when overtaken in their sins; a too great tenacity in friendship for men he had once taken into his confidence after they had been proven unworthy of the friendship.…^[22]

A prime example of this phenomenon is the case of John C. Bennett. Soon after Bennett's baptism in Nauvoo, Joseph received a letter reporting Bennett's abandonment of wife and children. Joseph knew from personal experience that "it is no uncommon thing for good men to be evil spoken against,"^[23] and did nothing precipitous. The accusations against Bennett gained credence when Joseph learned of his attempts to persuade a young woman "that he intended to marry her." Joseph dispatched Hyrum Smith and William Law to make inquiries, and in early July 1841 he learned that Bennett had a wife and children living in the east. Non-LDS sources confirmed Bennett's infidelity: one noted that he "heard it from almost every person in town that [his wife] left him in consequence of his ill treatment of her home and his intimacy with other women." Another source reported that Bennett's wife "declared that she could no longer live with him…it would be the seventh family that he had parted during their union."^[24]

When confronted with the evidence privately, Bennett confessed and promised to reform. He did not, though Joseph did not make his sins public until nearly a year later.^[25]

Other examples of misplaced trust include George M. Hinckle, who sold Joseph out to the Missouri militia (resulting in his near-execution and his imprisonment in Liberty Jail) and William Law, who would help publish the Nauvoo Expositor, a newspaper which called for Joseph's death and contributed to the martyrdom.

⍗

Learn more about Joseph Smith: character

Wiki links	Early womanizer?
FAIR links	Don Bradley, "Knowing Brother Joseph: How the Historical Record Demonstrates the Prophet’s Religious Sincerity," Proceedings of the 2023 FAIR Conference (August 2023). link Gregory Smith, "Everything You Always Wanted to Know About Plural Marriage* (*but were afraid to ask)," Proceedings of the 2009 FAIR Conference (August 2009). link
Online	Brian C. Hales and Gregory L. Smith, "A Response to Grant Palmer's 'Sexual Allegations against Joseph Smith and the Beginnings of Polygamy in Nauvoo'," Interpreter: A Journal of Mormon Scripture 12/8 (10 October 2014). [183–236] link
Video	"Joseph Smith and fraud allegations," BH Roberts Foundation print-link.
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders Scripture Brigham Young Joseph Smith

⍗

Source(s) of the criticism—Joseph found guilty of being "a con man"?

Critical sources

Early works that label Joseph a "juggler" or "conjurer" “A hungry lean-faced villain,” The Reflector (Palmyra, New York) 3d series, no. 7 (30 June 1830): xxx. off-site [citation needed] Rev. John Shearer, letter of 18 November 1830; reproduced in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 4:92-93. “Gold Bible, No. 5,” The Reflector (Palmyra, New York) 2, no. 14 (28 February 1831): ??. off-site [citation needed] A.W.B. [Abraham W. Benton], “Mormonites,” Evangelical Magazine and Gospel Advocate 2/15 (Utica, New York) (9 April 1831): 1. "Although [Joseph] constantly failed in his pretensions, still he had his dupes who put implicit confidence in all his words....It is reported, and probably true, that he commenced his juggling by stealing and hiding property belonging to his neighbors, and when inquiry was made, he would look in his wone (his gift and power) and tell where it was." Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 16. (Affidavits examined) Later works that use the modern terms "con man," "confidence man," or "con game" Harry M. Beardsley, Joseph Smith and His Mormon Empire (Boston, New York: Houghton Mifflin Company, 1931), 43. Wesley P. Walters, "Joseph Smith's Bainbridge, N.Y., Court Trials," Westminster Theological Journal 36/2 (Winter 1974): 141. Wesley P. Walters, "From Occult to Cult With Joseph Smith, Jr.," Journal of Pastoral Practice 1/2 (Summer 1977): 122. Kenneth H. Winn, Exiles in a Land of Liberty : Mormons in America, 1830–1846 (Chapel Hill : University of North Carolina Press, 1989), 82, see also index. ISBN 0807818291 David Persuitte, Joseph Smith and the Origins of The Book of Mormon (2nd edition), (McFarland & Company, October 2000), 37 ( Index of claims ) Craig Criddle, "Sidney Rigdon:Creating the Book of Mormon," e-paper, sidneyrigdon.com (originally published 8 October 2005; revised 15 Mar 2009), sec 2., part 6. Dale R. Broadhurst, "Joseph Smith: Nineteenth Century Con Man?" sidneyrigdon.com (web paper, accessed 12 November 2010).

⍗

Source(s) of the criticism—Joseph's 1826 trial

Critical sources

“Complaints of a Mormonite,” Evangelical Magazine and Gospel Advocate (Utica, New York) ( 5 September 1835): 285. off-site “Mormonism,” Morning Star (Limerick, Maine) 7, no. 20 (16 November 1832). Reprinted from the Christian Herald (Boston), circa November 1832. off-site A.W.B., “Mormonites,” Evangelical Magazine and Gospel Advocate (Utica, New York) 2, no. 15 (9 April 1831): 120. off-site Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 44-46 ( Index of claims ) Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 30. ( Index of claims ) John Dehlin, "Why People Leave the LDS Church," (2008). Walter Martin, The Kingdom of the Cults (Revised) (Minneapolis: Bethany House Publishers, 1997), 184. ( Index of claims ) MormonThink.com website (as of 28 April 2012). Page: http://mormonthink.com/transbomweb.htm Richard N. and Joan K. Ostling, Mormon America: The Power and the Promise, (New York:HarperCollins Publishers, 2000), 25. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 67-70.( Index of claims ) Wikipedia article "Joseph Smith, Jr."–Primary editor: COgden, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Notes

1. ↑ Gordon A. Madsen, "Joseph Smith's 1826 Trial: The Legal Setting," Brigham Young University Studies 30 no. 2 (1990), 106.
2. ↑ Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations (Liverpool, S.W. Richards, 1853), 103.
3. ↑ Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 4:252–253.
4. ↑ Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations (Liverpool, S.W. Richards, 1853), 103.
5. ↑ H. Michael Marquardt and Wesley P. Walters, Inventing Mormonism: Tradition and the Historical Record (Salt Lake City, Utah: Smith Research Associates [distributed by Signature Books], 1994), 227.
6. ↑ Francis Kirkham, A New Witness for Christ in America: The Book of Mormon, 2 vols., (Salt Lake City: Utah Printing, 1959[1942]), 1:479. ASIN B000HMY138.
7. ↑ Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 4:248–249..
8. ↑ Anonymous, "Highlights in the Prophet’s Life," Ensign (Jun 1994): 24. off-site
9. ↑ Wesley P. Walters, "Joseph Smith's Bainbridge, N.Y. Court Trials," The Westminster Theological Journal 36:2 (1974), 153.
10. ↑ D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 30 ( Index of claims )
11. ↑ Quinn, 5
12. ↑ Wesley P. Walters, "Joseph Smith's Bainbridge, N.Y. Court Trials," The Westminster Theological Journal 36:2 (1974), 141–142.
13. ↑ Note too D. Michael Quinn's efforts to distort the clear meaning of this statute as discussed in John Gee, "Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn," FARMS Review of Books 12/2 (2000): 185–224. [{{{url}}} off-site]. See also FairMormon Answers link here.
14. ↑ Brigham H. Roberts, Comprehensive History of the Church (Provo, Utah: Brigham Young University Press, 1965), 1:211. GospeLink
15. ↑ Wesley P. Walters, "Joseph Smith's Bainbridge, N.Y. Court Trials," The Westminster Theological Journal 36:2 (1974), 140, note 36.
16. ↑ Jerald and Sandra Tanner, Salt Lake City Messenger 68 (July 1988): 9.
17. ↑ Larry C. Porter, "Stowell, Josiah," in Encyclopedia of Latter-day Saint History, edited by Donald Q. Cannon, Richard O. Cowan, Arnold K. Garr (Salt Lake City, Utah : Deseret Book Co., 2000).
18. ↑ Larry C. Porter, "Stowell, Josiah," in Encyclopedia of Latter-day Saint History, edited by Donald Q. Cannon, Richard O. Cowan, Arnold K. Garr (Salt Lake City, Utah : Deseret Book Co., 2000).
19. ↑ Brant A. Gardner, The Gift and Power: Translating the Book of Mormon (Greg Kofford Books, 2011), 82.
20. ↑ Joseph Smith to William W. Phelps, "Dear Brother Phelps, 22 July 1840, Nauvoo, Illinois; cited in History of the Church, ^{[citation needed]}:162-164. ^[citation needed]/1.html&A={{{start}}} Volume ^{[citation needed]} link
21. ↑ On the evident sincerity of Joseph in his personal writings, see Paul H. Peterson, "Understanding Joseph: A Review of Published Documentary Sources," in Joseph Smith: The Prophet, the Man, ed. Susan Easton Black and Charles D. Tate (Salt Lake City, Utah: Deseret Book Company, 1988), 109–110.
22. ↑ Brigham H. Roberts, Comprehensive History of the Church (Provo, Utah: Brigham Young University Press, 1965). GospeLink
23. ↑ "To the Church of Jesus Christ of Latter Day Saints, and to All the Honorable Part of the Community," Times and Seasons 3 no. 17 (1 July 1842), 839. off-site GospeLink
24. ↑ History of the Church, 5:35-37. Volume 5 link
25. ↑ For more details, see a discussion of the entire complex Bennett period here in PDF.

46, 503n20 (HB)

Claim

• Francis Kirkham claimed that "If any evidence had been in existence that Joseph Smith had used a seer stone for fraud and deception, and especially had he made this confession in a court of law as early as 1826, or four years before the Book of Mormon was printed, and this confession was in a court record, it would have been impossible for him to have organized the restored Church."

Author's source(s)

• Francis Kirkham, A New Witness for Christ in the America, 386.

Response

• Joseph Smith/Legal trials/1826 glasslooking trial

47, 503n22 (HB) - Did Joseph realize that money-digging was only earning him $14 a month, and that this was "not nearly enough to support a family?"

The author(s) of One Nation Under Gods make(s) the following claim:

Did Joseph realize that money-digging was only earning him $14 a month, and that this was "not nearly enough to support a family?"

Author's sources: History of the Church 3:29

FAIR's Response

Joseph made no comments regarding whether or not 14 dollars per month as enough to support a family.

Response to claims made on MormonThink page "Translation of the Book of Mormon"

Jump to details:

• Response to claim: "Joseph Smith and Oliver Cowdery at the same table with the plates in full view of both of them"
• Response to claim: "he only said that he did it by the 'gift and power of God'"
• Response to claim: "Was Joseph Smith not a money digger? Yes, but it was not a very profitable job for him"
• Response to claim: "In March 1826, the twenty-year-old Joseph Smith was arrested and brought before South Bainbridge justice of the peace"
• Response to claim: "Joseph never found any treasure for the men that hired him to find treasure using his seer stones"
• Response to claim: "there is evidence that he found the plates using a seer stone"
• Response to claim: "It is troublesome that a common stone found some 24 feet beneath the ground on Mr. Chase's property had the exact same seering ability as the sacred Urim and Thummim"
• Response to claim: "Why doesn't the Church openly talk about this stone today?"
• Response to claim: "why did Joseph say they were only for beginners?"
• Response to claim: "the 10th president of the Church thinks that using a stone to translate the Book of Mormon with 'hardly seems reasonable'"
• Response to claim: "it would make the whole story sound unbelievable"
• Response to claim: "That is Peterson's attempt to make it sound as if the stone was something that the Nephites had used"

47, 503n23 (HB) - Is it true that Joseph initially "attached no religious significance" to the "golden book" that he told people he would be retrieving?

The author(s) of One Nation Under Gods make(s) the following claim:

Is it true that Joseph initially "attached no religious significance" to the "golden book" that he told people he would be retrieving, and that he instead said that the book would "tell him how to get money that was buried in the ground?"

Author's sources: Parley Chase, letter to James T. Cobb, April 3, 1879 quoted in Wyl, Joseph Smith, the Prophet, His Family, and His Friends, 276.

FAIR's Response

1. REDIRECTJoseph Smith and money digging#Did Joseph Smith "retrofit" his "treasure seeking" to have a religious explanation?

48, 503n25 (HB) - Did Joseph decide to convert his book into a saga about America's ancient inhabitants as a money making scheme?

The author(s) of One Nation Under Gods make(s) the following claim:

Did Joseph decide to convert his book into a saga about America's ancient inhabitants as a money making scheme?

Author's sources: Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 83. ( Index of claims )

FAIR's Response

• The author simply repeats Brodie's supposition. There is no actual evidence that this was the case.
• Criticism of Mormonism/Books/Mind reading

503n25 (HB) - Joseph tried to sell the copyright of the Book of Mormon in Canada

The author(s) of One Nation Under Gods make(s) the following claim:

Joseph tried to sell the copyright of the Book of Mormon in Canada.

Author's sources:

• Hiram Page, letter to William McLellin, February 2, 1848.
• David Whitmer, An Address to All Believers in Christ, 30-31.

FAIR's Response

Question: Are there any eyewitness accounts of the events that resulted in the trip to Canada to sell the Book of Mormon copyright?

Book of Mormon Central, KnoWhy #556: Why Did Joseph Smith Attempt to Secure the Book of Mormon Copyright in Canada? (Video)

Joseph Smith decided this could be an opportunity to relieve some of the financial pressure associated with publishing the Book of Mormon

Joseph Smith had been told there were people in Canada willing to buy the copyrights to useful books. Due to the dire financial position of the Church, he decided this could be an opportunity to relieve some of the financial pressure associated with publishing the Book of Mormon. Four men went to Canada.

Joseph Smith received a revelation directing them to go to Kingston, Canada, with some conditions placed upon their success

Before leaving, Joseph Smith received a revelation directing them to go to Kingston, Canada, with some conditions placed upon their success.

...it Pleaseth me that Oliver Cowderey Joseph Knight Hyram Pagee & Josiah Stowel shall do my work in this thing yea even in securing the Copyright & they shall do it with an eye single to my Glory that it may be the means of bringing souls unto me Salvation through mine only Be{t\gotten} Behold I am God I have spoken it & it is expedient in me Wherefor I say unto you that ye shall go to Kingston seeking me continually through mine only Be{t\gotten} & if ye do this ye shall have my spirit to go with you & ye shall have an addition of all things which is expedient in me. amen & I grant unto my servent a privelige that he may sell a copyright through you speaking after the manner of men for the four Provinces if the People harden not their hearts against the enticeings of my spirit & my word for Behold it lieth in themselves to their condemnation &{◊\or} th{er\eir} salvation.

The text of the actual revelation was recently discovered and published in The Joseph Smith Papers

The text of the revelation was published in the The Joseph Smith Papers: The Revelations and Translations Series. According to Marlin K. Jensen, Church Historian and Recorder,

Another interesting development from work on the Revelations and Translations Series has been the identification of a previously unpublished revelation on securing a copyright for the Book of Mormon in Canada. David Whitmer, after he left the Church, recalled that the revelation promised success in selling the copyright, but upon return of the men charged with the duty, Joseph Smith and others were disappointed by what seemed like failure. Historians have relied upon statements of David Whitmer, Hiram Page, and William McLellin for decades but have not had the actual text of the revelation. Revelation Book 1 will provide that.

Although we still do not know the whole story, particularly Joseph Smith’s own view of the situation, we do know that calling the divine communication a “failed revelation” is not warranted. The Lord’s directive clearly conditions the successful sale of the copyright on the worthiness of those seeking to make the sale as well as on the spiritual receptivity of the potential purchasers. ^[1]

Hiram Page, one of the participants, stated he for the first time understood how some revelations given to people were not necessarily for their direct benefit

Hiram Page, who was one of the individuals sent to Canada, laid out the event in a letter in 1848.^[2] Page wrote that the revelation Joseph Smith received conditioned success upon whether those individuals in Canada capable of buying the Book of Mormon copyright would have their hearts softened. When unable to sell the copyright, the four men returned to Palmyra. Hiram Page stated he for the first time understood how some revelations given to people were not necessarily for their direct benefit—in fact, Hiram Page believed that the revelation was actually fulfilled.

Question: After receiving the revelation to attempt to sell the Book of Mormon copyright in Canada, did Joseph Smith later claim that the revelation was false?

Book of Mormon Central, KnoWhy #556: Why Did Joseph Smith Attempt to Secure the Book of Mormon Copyright in Canada? (Video)

David Whitmer, years after he left the Church, claimed that Joseph said that the revelation did not come from God

David Whitmer claimed that Joseph Smith received a revelation and prophesied that Oliver Cowdery and Hiram Page should go to Canada where they would find a man willing to buy the copyright to the Book of Mormon. When they failed to sell the copyright, Whitmer states that Joseph admitted that the revelation had not come from God.

David Whitmer was not a participant in the trip to Canada

The primary evidence supporting the negative aspects of the Canadian Mission story comes from David Whitmer, who was not a participant in the event, and who had left the church many years before. With the discovery of the Hiram Page letter of 1848 showing that the actual participants involved in the trip felt that Joseph Smith delivered an accurate revelation of what would transpire on the Mission, and in fact even found the event uplifting rather than negative, it is evident that no individual contemporary to the event felt that this represented a false prophecy by Joseph Smith. What we do see is excellent evidence in fulfillment of the teachings of Deuteronomy 12 and 18 that Joseph Smith was perceived as a true prophet of God by those involved in the Mission to Canada in early 1830.

48, 503-4n29-32 (HB)

Claim

• Was one of Joseph's early descriptions of Moroni that of a "bloody ghost" with his throat cut?

Author's source(s)

• Hiel Lewis, Amboy Journal, April 30, 1879, quote in Wesley P. Walters, "The Mormon Prophet Attempts to Join the Methodists," reprinted in Wyl, Mormon Portraits, 79-80.
• Fayette Lapham [May 1870], reprinted in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:459.
•  Citation error: the reference to the dream and bloody clothes is on p. 458.

Response

• These supposed "early" accounts comes from hostile statements made forty to fifty years later!
• The 1870 account from Lapham says only that "a man" with "bloody clothes" appeared in a dream. (He also says this is what Joseph Jr. told his father, so this is hearsay.)
  • Mark Ashurst-McGee, "Moroni as Angel and as Treasure Guardian," FARMS Review 18/1 (2006): 34–100. [{{{url}}} off-site] wiki
  • Larry E. Morris, "'I Should Have an Eye Single to the Glory of God’: Joseph Smith’s Account of the Angel and the Plates (Review of: "From Captain Kidd’s Treasure Ghost to the Angel Moroni: Changing Dramatis Personae in Early Mormonism")," FARMS Review 17/1 (2005): 11–82. off-site

50-51, n34-36 (HB)

Claim

• Did a "toad-like" creature which "assumed the appearance of a man" and struck Joseph on the side of his head, prevent him from retriving the gold plates?

Author's source(s)

• Willard Chase, cited in Eber D. Howe, Mormonism Unvailed (Painesville, OH, 1834), 242. (Affidavits examined).

Response

• The Hurlbut affidavits—Willard Chase

51 (HB)

Claim

• The author refers to "[A] subsequent version of Smith's ever-changing tale..."

Author's source(s)

• No source given.

Response

• The author wishes to portray all of these stories as successive evolutions. In fact, the religious aspects appear in the very earliest accounts; only later hostile accounts add more and more "magical" aspects:
  • Mark Ashurst-McGee, "Moroni as Angel and as Treasure Guardian," FARMS Review 18/1 (2006): 34–100. [{{{url}}} off-site] wiki
  • Larry E. Morris, "'I Should Have an Eye Single to the Glory of God’: Joseph Smith’s Account of the Angel and the Plates (Review of: "From Captain Kidd’s Treasure Ghost to the Angel Moroni: Changing Dramatis Personae in Early Mormonism")," FARMS Review 17/1 (2005): 11–82. off-site

51 (HB)

Claim

• Was it "widely understood" in the 1800s the Joseph located the plates by using his seer stone to see where they had been deposited?

Author's source(s)

• Orasmus Turner, History of the Pioneer Settlement of Phelps and Gorham's Purchase, and Morris Reserve. (1852)
• Hosea Stout, On the Mormon Frontier: The Diary of Hosea Stout, vol. 2, 593.
• Martin Harris, Tiffany's Monthly, vol. 5, 163, 169.
• Widely understood?? The author cites several second-hand sources...from the 1850s!

Response

• Absurd claims
• Mark Ashurst-McGee, "Moroni as Angel and as Treasure Guardian," FARMS Review 18/1 (2006): 34–100. [{{{url}}} off-site] wiki
• Larry E. Morris, "'I Should Have an Eye Single to the Glory of God’: Joseph Smith’s Account of the Angel and the Plates (Review of: "From Captain Kidd’s Treasure Ghost to the Angel Moroni: Changing Dramatis Personae in Early Mormonism")," FARMS Review 17/1 (2005): 11–82. off-site

51 (HB)

Claim

• Is it true that "all of the religious aspects" of Joseph's story were added later?

Author's source(s)

• Orasmus Turner, 214.
• Hiel Lewis.

Response

•  The author's claim is false: In fact, the religious aspects appear in the very earliest accounts; only later hostile accounts add more and more "magical" aspects:
  • Mark Ashurst-McGee, "Moroni as Angel and as Treasure Guardian," FARMS Review 18/1 (2006): 34–100. [{{{url}}} off-site] wiki
  • Larry E. Morris, "'I Should Have an Eye Single to the Glory of God’: Joseph Smith’s Account of the Angel and the Plates (Review of: "From Captain Kidd’s Treasure Ghost to the Angel Moroni: Changing Dramatis Personae in Early Mormonism")," FARMS Review 17/1 (2005): 11–82. off-site

52 (HB) - Did Joseph Smith claim that the moon was inhabited?

The author(s) of One Nation Under Gods make(s) the following claim:

Did Joseph Smith claim that the moon was inhabited?

Author's sources: Oliver B. Huntington, "The Inhabitants of the Moon," The Young Woman's Journal, 1892, vol. 3, 263-264.

FAIR's Response

1. REDIRECTAlleged_false_prophecies_of_Joseph_Smith#Did_Joseph_Smith_state_that_the_moon_was_inhabited.2C_and_that_it.27s_inhabitants_were_dressed_like_Quakers.3F

52 (HB)

Claim

• Did Joseph teach the doctrine of "Caucasians advancing to godhood?"

Author's source(s)

• No source provided.

Response
 FAIR WIKI EDITORS: Check sources

52 (HB) - Did Joseph teach the notion that "Blacks, Indians, and other people of color are cursed spirits?"

The author(s) of One Nation Under Gods make(s) the following claim:

Did Joseph teach the notion that "Blacks, Indians, and other people of color are cursed spirits?"

Author's sources: No source provided.

FAIR's Response

1. REDIRECTRepudiated ideas about race#Gospel Topics: "Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects actions in a premortal life"
2. REDIRECTRepudiated ideas about race#''Gospel Topics'': "Even after 1852, at least two black Mormons continued to hold the priesthood"
3. REDIRECTRepudiated ideas about race#What are the "curse of Cain" and the "curse of Ham"?

FAIR Answers—back to home page

V

Articles about Race and the Church of Jesus Christ

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

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

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

∗       ∗       ∗

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

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

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

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

The Church proclaims that redemption through Jesus Christ is available to the entire human family on the conditions God has prescribed. It affirms that God is "no respecter of persons"24 and emphatically declares that anyone who is righteous—regardless of race—is favored of Him. The teachings of the Church in relation to God’s children are epitomized by a verse in the second book of Nephi: "[The Lord] denieth none that cometh unto him, black and white, bond and free, male and female; . . . all are alike unto God, both Jew and Gentile.^[3]—(Click here to continue)

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

We know of no scripture, ancient or modern, that declares that at the time of the rebellion in heaven that one-third of the hosts of heaven remained neutral. ... That one-third of the hosts of heaven remained neutral and therefore were cursed by having a black skin, could hardly be true, for the negro race has not constituted one-third of the inhabitants of the earth. —(Click here to continue) ^[4]

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

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

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

Lorenzo Young asked if the Spirits of Negroes were Nutral in Heaven. He said someone said Joseph Smith said they were. President Young said No they were not. There was No Nutral spirits in Heaven at the time of the Rebelion. All took sides. He said if any one said that He Herd the Prophet Joseph Say that the spirits of the Blacks were Nutral in Heaven He would not Believe them for He herd Joseph Say to the Contrary. All spirits are pure that Come from the presence of God. The posterity of Cane are Black Because He Commit Murder. He killed Abel & God set a Mark upon his posterity But the spirits are pure that Enter their tabernacles & there will be a Chance for the redemption of all the Children of Adam Except the Sons of perdition. ^[5]

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

there is no revelation, ancient or modern, neither is there any authoritative statement by any of the authorities of the Church … [in support of the idea] that the negroes are those who were neutral in heaven at the time of the great conflict or war, which resulted in the casting out of Lucifer and those who were led by him. ^[6]

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

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

December 25, 1869: I attended the School of the Prophets. Many questions were asked. President Young answered them. Lorenzo Young asked if the spirits of Negroes were neutral in heaven. He said someone said Joseph Smith said they were. President Young said no they were not. There were no neutral spirits in heaven at the time of the rebellion. All took sides. He said if anyone said that he heard the Prophet Joseph say that the spirits of the Blacks were neutral in heaven, he would not believe them, for he heard Joseph say to the contrary. All spirits are pure that come from the presence of God. The posterity of Cain are black because he commit[ted] murder. He killed Abel and God set a mark upon his posterity. But the spirits are pure that enter their tabernacles and there will be a chance for the redemption of all the children of Adam except the sons of perdition. ^[7]

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

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

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

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Source(s) of the criticism

Critical sources

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

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

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

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

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

The First Presidency stated in 1949:

The position of the Church regarding the Negro may be understood when another doctrine of the Church is kept in mind, namely, that the conduct of spirits in the premortal existence has some determining effect upon the conditions and circumstances under which these spirits take on mortality. ^[8]

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

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

NO NEUTRALS IN HEAVEN. There were no neutrals in the war in heaven. All took sides either with Christ or with Satan. Every man had his agency there, and men receive rewards here based upon their actions there, just as they will receive rewards hereafter for deeds done in the body. The Negro, evidently, is receiving the reward he merits. ^[9]

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

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

Those who were less valiant in the pre-existence and who thereby had certain spiritual restrictions imposed upon them during mortality are known to us as the negroes. Such spirits are sent to earth through the lineage of Cain, the mark put upon him for his rebellion against God and his murder of Abel being a black skin...but this inequality is not of man’s origin. It is the Lord’s doing, based on His eternal laws of justice, and grows out of the lack of spiritual valiance of those concerned in their first estate. ^[10]

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

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

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

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

Forget everything I have said, or what...Brigham Young...or whomsoever has said...that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come into the world. ^[11]

See also: Official Church doctrine and statements by Church leaders

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

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

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

President Kimball "flatly [stated] that Mormonism no longer holds to...a theory" that Blacks had been denied the priesthood "because they somehow failed God during their pre-existence." ^[12]

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

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

Remind them that they are here at this particular time in the history of the world, with the fulness of the gospel at their fingertips, because they made valiant choices in the premortal existence. ^[13]

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

Gospel Topics on LDS.org:

Even after 1852, at least two black Mormons continued to hold the priesthood. When one of these men, Elijah Abel, petitioned to receive his temple endowment in 1879, his request was denied. Jane Manning James, a faithful black member who crossed the plains and lived in Salt Lake City until her death in 1908, similarly asked to enter the temple; she was allowed to perform baptisms for the dead for her ancestors but was not allowed to participate in other ordinances. The curse of Cain was often put forward as justification for the priesthood and temple restrictions. Around the turn of the century, another explanation gained currency: blacks were said to have been less than fully valiant in the premortal battle against Lucifer and, as a consequence, were restricted from priesthood and temple blessings.^[14] —(Click here to continue)

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Source(s) of the criticism

Critical sources

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

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

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

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

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

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

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

The basis used is Genesis 9꞉18-27:

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

Although these verses clearly state that Canaan is cursed, it is not clear that the curse would be extended to his descendants. The use of Genesis 9 to associate a biblical curse with the descendants of Ham actually began in the third and fourth centuries A.D. ^[15] 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." ^[16] 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. ^[17] 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." ^[18]

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

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

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

Dr. Benjamin M. Palmer, pastor of the First Presbyterian Church in New Orleans from 1956 until 1902, was a "moving force" in the Southern Presbyterian church during that period. Palmer believed that the South's cause during the Civil War was supported by God. Palmer believed the Hebrew history supported the concept that God had intended for some people to be formed "apart from others" and placed in separate territories in order to "prevent admixture of races." ^[19] 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." ^[20] 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. ^[21]

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) ^[22]

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

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

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

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

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

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

It is time disbelieving people repented and got in line and believed in a living, modern prophet. Forget everything that I have said, or what President Brigham Young…or whomsoever has said in days past that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come into the world. We get our truth and our light line upon line and precept upon precept. We have now had added a new flood of intelligence and light on this particular subject, and it erases all the darkness and all the views and all the thoughts of the past. They don’t matter any more. It doesn’t make a particle of difference what anybody ever said about the Negro matter before the first day of June of this year. It is a new day and a new arrangement, and the Lord has now given the revelation that sheds light out into the world on this subject. ^[23]

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

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

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

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Source(s) of the criticism

Critical sources

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

Is interracial marriage prohibited or condemned within the Church?

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

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

Now, the brethren feel that it is not the wisest thing to cross racial lines in dating and marrying. There is no condemnation. We have had some of our fine young people who have crossed the [racial] lines. We hope they will be very happy, but experience of the brethren through a hundred years has proved to us that marriage is a very difficult thing under any circumstances and the difficulty increases in interrace marriages.^[24]

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.^[25]

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

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

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

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

So there is no ban on interracial marriage. If a black partner contemplating marriage is worthy of going to the Temple, nobody's going to stop him... if he's ready to go to the Temple, obviously he may go with the blessings of the church."^[26]

The Church Handbook of Instructions say nothing concerning interracial marriages

On the Church website, Dr. Robert Millet writes:

[T]he Church Handbook of Instructions... is the guide for all Church leaders on doctrine and practice. There is, in fact, no mention whatsoever in this handbook concerning interracial marriages. In addition, having served as a Church leader for almost years, I can also certify that I have never received official verbal instructions condemning marriages between black and white members.^[27]

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

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

Among leaders that have been opposed to it in any form are Brigham Young, Mark E. Peterson, George Q. Cannon,^[28]J. Reuben Clark,^[29] Bruce R. McConkie,^[30] and Delbert Stapley.^[31] Prior to 1978, leaders' statements about interracial marriage were generally harsh and reflected a desire for outright prohibition of it spiritually and legally.

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

Was Brigham Young a racist?

Brigham Young: "race mixing punished by death"?

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

Race Problems - As They Affect the Church

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

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

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

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

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

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

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

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

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

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

The 9th Article of Faith

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

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

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

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

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

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

In regards to black people, Joseph Smith taught,

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

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

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

Wilford Woodruff said,

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

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

David McKay taught,

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

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

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

In 1972, Harold B. Lee said,

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

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

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

Television personality Bill Maher said, "...[I]n the [19]50s, the Mormons preached that the only way a black man could get into heaven was as a slave." ^[32]

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

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

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

Think of the Negro, cursed as to the priesthood. ... This Negro, who, in the pre-existence lived the type of life which justified the lord in sending him to earth in the lineage of Cain with a black skin. ... In spite of all he did in the pre-existent life, the Lord is willing, if the Negro accepts the gospel with real, sincere faith, and is really converted, to give him the blessings of baptism and the gift of the Holy Ghost. If that Negro is faithful all his days, he can and will enter the celestial kingdom. He will go there as a servant, but he will get a celestial resurrection. He will get a place in the celestial glory. He will not go then even with the honorable men of the earth to the Terrestrial glory, nor with the ones spoken of as being without law.^[33]

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

Main article:

Pre-1978 Priesthood ban

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

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

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

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

To enter the highest of these degrees in the celestial kingdom is to be exalted in the kingdom of God. Such exaltation comes to those who receive the higher ordinances of the Church, such as the temple endowment, and afterwards are sealed in marriage for time and eternity, whether on earth or in the hereafter.^[34]

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)^[35]

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

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

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

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

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

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

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

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

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

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

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

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

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

Brethren, there is no basis for racial hatred among the priesthood of this Church. If any within the sound of my voice is inclined to indulge in this, then let him go before the Lord and ask for forgiveness and be no more involved in such.^[36]

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

See also:

Official Church doctrine and statements by Church leaders

⍗

Source(s) of the criticism

Critical sources

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

Notes

1. ↑ Marlin K. Jensen, “The Joseph Smith Papers: The Manuscript Revelation Books,” Ensign (July 2009) off-site
2. ↑ Letter to William McLellin, February 2, 1848, as cited in Dan Vogel, Early Mormon Documents, Vol. 5, pages 257-9.
3. ↑ "Race and the Priesthood," Gospel Topics on LDS.org (2013)
4. ↑ Joseph Fielding Smith, "The Negro and the Priesthood," Improvement Era 27 no. 6 (April 1924), 565.
5. ↑ Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 6:511 (journal entry dated 25 December 1869). ISBN 0941214133.
6. ↑ First Presidency letter from Joseph F. Smith, Anthon H. Lund, and Charles W. Penrose, to M. Knudson, 13 Jan. 1912.
7. ↑ Wilford Woodruff's Journal, entry dated Dec. 25, 1869.
8. ↑ First Presidency Statement (George Albert Smith), August 17, 1949. off-site
9. ↑ Joseph Fielding Smith, Doctrines of Salvation (Salt Lake City: Bookcraft, 1954) , 1:65-66. (emphasis in original)
10. ↑ Bruce R. McConkie, Mormon Doctrine (1966), p. 527.
11. ↑ Bruce R. McConkie, "New Revelation on Priesthood," Priesthood (Salt Lake City: Deseret Book, 1981), 126-137.
12. ↑ Kimball, Lengthen Your Stride, chapter 24, page 3; citing Richard Ostling, "Mormonism Enters a New Era," Time (7 August 1978): 55. Ostling told President Kimball's biographer and son that this was a paraphrase, but an accurate reporting of what he had been told (see footnote 13, citing interview on 10 May 2001).
13. ↑ M. Russell Ballard, "One More," Ensign, May 2005, p. 69.
14. ↑ "Race and the Priesthood," Gospel Topics on LDS.org. (2013)
15. ↑ Stephen R. Haynes, Noah's Curse: The Biblical Justification of American Slavery (New York: Oxford University Press, 2002)
16. ↑ Origen, "Genesis Homily XVI," in Homilies on Genesis and Exodus, translated by Ronald E. Heine (Washington: Catholic University of America Press, 1982), p. 215, referenced in Haynes.
17. ↑ Haynes, p. 7-8.
18. ↑ Haynes, p. 8.
19. ↑ Haynes, Noah's Curse: The Biblical Justification of American Slavery, p. 127-8 citing Palmer, "The Import of Hebrew History," Southern Presbyterian Review 9 (April 1856) 591
20. ↑ Haynes, p. 129, citing Palmer, Our Historic Mission, An Address Delivered before the Eunomian and PhiMu Societies of La Grange Synodical College, July 7 1858 (New Orleans: True Witness Office, 1859), 4-5.
21. ↑ Haynes, p. 132, citing Cherry, God's New Israel, 179-180 who in turn is citing one of Palmer's sermons.
22. ↑ Haynes, p. 161.
23. ↑ Bruce R. McConkie, "All Are Alike unto God," address in the Second Annual CES Symposium, Salt Lake City, August 1978.
24. ↑ "Interracial Marriage Discouraged," Church News, 17 June 1978, italics added; off-site.
25. ↑ Spencer W. Kimball, Marriage and Divorce: An Address [adapted from an address to BYU students and faculty, Fall 1976] (Salt Lake City, Deseret Book, 1976), 10. GospeLink
26. ↑ Don LeFevre, Salt Lake Tribune, 14 June 1978.
27. ↑ Robert L. Millet, "Church Response to Jon Krakauer's Under the Banner of Heaven," 27 June 2003off-site
28. ↑ "The Journal of George Q. Cannon: February 1881," The Church Historian’s Press, Church of Jesus Christ of Latter-day Saints. 1 February 1881, Tuesday ... [J. Floyd King] asked me our belief respecting intermarriage with inferior races, particularly the negro. I told him our views, with which he was delighted. ... He predicted great things for us in the future; that we believed in procreation and in preserving the purity of the dominant or pure Aryan race. ... He had ... become disgusted with the attitude of the churches upon this important question. He said all the churches taught or consented to miscegenation, and he felt it would be the destruction of every people who practiced it ....
29. ↑ See also Matthew L. Harris and Newell G. Bringhurst, The Mormon Church and Blacks: A Documentary History (Chicago: University of Illinois Press, 2015), 70.
30. ↑ Ibid., 73.
31. ↑ Delbert L. Stapley to Governor George Romney, January 23, 1964. https://archive.org/details/DelbertStapleyLetter/page/n1/mode/2up?view=theater. "I fully agree the Negro is entitled to considerations also stated above, but not full social benefits nor inter-marriage privileges with the Whites, nor should the Whites be forced to accept them into restricted White areas."
32. ↑ Bill Maher, Real Time with Bill Maher, HBO, 16 February 2007. {{{1}}}
33. ↑ Mark E. Petersen, "Race Problems—As They Affect The Church," address at Brigham Young University, 27 August 1954. This address is not available at the BYU Speeches web site. The text is (perhaps not surprisingly) available on various anti-Mormon web sites. Its absence from the BYU site would seem to suggest that the Church disavows the concepts taught in this address.
34. ↑ John A. Widtsoe, Evidences and Reconciliations: Aids to Faith in a Modern Day, arranged by G. Homer Durham (Salt Lake City: Bookcraft, 1960), 200–201. GL direct link
35. ↑ Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., (Salt Lake City: Bookcraft, 1954–56), 62.
36. ↑ Gordon B. Hinckley, "The Need for Greater Kindness," Ensign (May 2006): 58.

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

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

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

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

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

[W]e see that the Book of Abraham says nothing about lineages set aside in the pre-existence, but only about distinguished individuals. The Book of Abraham is the only place, furthermore, that any scriptures speak of the priesthood being withheld from any lineage, but even then it is only the specific lineage of the pharaohs of Egypt, and there is no explanation as to why that lineage could not have the priesthood, or whether the proscription was temporary or permanent, or which other lineages, if any, especially in the modern world, would be covered by that proscription. At the same time, the passages in Genesis and Moses, for their part, do not refer to any priesthood proscription, and no color change occurs in either Cain or Ham, or even in Ham's son Canaan, who, for some unexplained reason, was the one actually cursed! There is no description of the mark on Cain, except that the mark was supposed to protect him from vengeance. It's true that in the seventh chapter of Moses, we learn that descendants of Cain became black, but not until the time of Enoch, six generations after Cain, and even then only in a vision of Enoch about an unspecified future time. There is no explanation for this blackness; it is not even clear that we are to take it literally.^[1]

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

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

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

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

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

⍗

Source(s) of the criticism

Critical sources

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

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

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

Introduction to Question

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

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

Also during this time, patriarchs proclaimed African members of the Church as a part of these lineages during patriarchal blessings—ostensibly because the patriarchs were influenced to by leaders of the Church who, in official capacities, were proclaiming that blacks belonged to these lineages.^[4] How can one reconcile this?

Response to Question

Another Article on Unfulfilled Patriarchal Blessings

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

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

What the Church Has Disavowed and What it Has Not Disavowed

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

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

Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects unrighteous actions in a premortal life; that mixed-race marriages are a sin; or that blacks or people of any other race or ethnicity are inferior in any way to anyone else. Church leaders today unequivocally condemn all racism, past and present, in any form.^[5]

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

The Most Likely Explanation: Following Church Leaders

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

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Source(s) of the criticism

Critical sources

Watchman Fellowship, The Watchman Expositor (Page 1)

Notes

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

FAIR Answers—back to home page

V

Articles about Race and the Church of Jesus Christ

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

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

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

∗       ∗       ∗

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

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

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

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

The Church proclaims that redemption through Jesus Christ is available to the entire human family on the conditions God has prescribed. It affirms that God is "no respecter of persons"24 and emphatically declares that anyone who is righteous—regardless of race—is favored of Him. The teachings of the Church in relation to God’s children are epitomized by a verse in the second book of Nephi: "[The Lord] denieth none that cometh unto him, black and white, bond and free, male and female; . . . all are alike unto God, both Jew and Gentile.^[1]—(Click here to continue)

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

We know of no scripture, ancient or modern, that declares that at the time of the rebellion in heaven that one-third of the hosts of heaven remained neutral. ... That one-third of the hosts of heaven remained neutral and therefore were cursed by having a black skin, could hardly be true, for the negro race has not constituted one-third of the inhabitants of the earth. —(Click here to continue) ^[2]

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

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

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

Lorenzo Young asked if the Spirits of Negroes were Nutral in Heaven. He said someone said Joseph Smith said they were. President Young said No they were not. There was No Nutral spirits in Heaven at the time of the Rebelion. All took sides. He said if any one said that He Herd the Prophet Joseph Say that the spirits of the Blacks were Nutral in Heaven He would not Believe them for He herd Joseph Say to the Contrary. All spirits are pure that Come from the presence of God. The posterity of Cane are Black Because He Commit Murder. He killed Abel & God set a Mark upon his posterity But the spirits are pure that Enter their tabernacles & there will be a Chance for the redemption of all the Children of Adam Except the Sons of perdition. ^[3]

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

there is no revelation, ancient or modern, neither is there any authoritative statement by any of the authorities of the Church … [in support of the idea] that the negroes are those who were neutral in heaven at the time of the great conflict or war, which resulted in the casting out of Lucifer and those who were led by him. ^[4]

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

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

December 25, 1869: I attended the School of the Prophets. Many questions were asked. President Young answered them. Lorenzo Young asked if the spirits of Negroes were neutral in heaven. He said someone said Joseph Smith said they were. President Young said no they were not. There were no neutral spirits in heaven at the time of the rebellion. All took sides. He said if anyone said that he heard the Prophet Joseph say that the spirits of the Blacks were neutral in heaven, he would not believe them, for he heard Joseph say to the contrary. All spirits are pure that come from the presence of God. The posterity of Cain are black because he commit[ted] murder. He killed Abel and God set a mark upon his posterity. But the spirits are pure that enter their tabernacles and there will be a chance for the redemption of all the children of Adam except the sons of perdition. ^[5]

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

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

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

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Source(s) of the criticism

Critical sources

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

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

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

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

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

The First Presidency stated in 1949:

The position of the Church regarding the Negro may be understood when another doctrine of the Church is kept in mind, namely, that the conduct of spirits in the premortal existence has some determining effect upon the conditions and circumstances under which these spirits take on mortality. ^[6]

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

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

NO NEUTRALS IN HEAVEN. There were no neutrals in the war in heaven. All took sides either with Christ or with Satan. Every man had his agency there, and men receive rewards here based upon their actions there, just as they will receive rewards hereafter for deeds done in the body. The Negro, evidently, is receiving the reward he merits. ^[7]

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

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

Those who were less valiant in the pre-existence and who thereby had certain spiritual restrictions imposed upon them during mortality are known to us as the negroes. Such spirits are sent to earth through the lineage of Cain, the mark put upon him for his rebellion against God and his murder of Abel being a black skin...but this inequality is not of man’s origin. It is the Lord’s doing, based on His eternal laws of justice, and grows out of the lack of spiritual valiance of those concerned in their first estate. ^[8]

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

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

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

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

Forget everything I have said, or what...Brigham Young...or whomsoever has said...that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come into the world. ^[9]

See also: Official Church doctrine and statements by Church leaders

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

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

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

President Kimball "flatly [stated] that Mormonism no longer holds to...a theory" that Blacks had been denied the priesthood "because they somehow failed God during their pre-existence." ^[10]

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

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

Remind them that they are here at this particular time in the history of the world, with the fulness of the gospel at their fingertips, because they made valiant choices in the premortal existence. ^[11]

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

Gospel Topics on LDS.org:

Even after 1852, at least two black Mormons continued to hold the priesthood. When one of these men, Elijah Abel, petitioned to receive his temple endowment in 1879, his request was denied. Jane Manning James, a faithful black member who crossed the plains and lived in Salt Lake City until her death in 1908, similarly asked to enter the temple; she was allowed to perform baptisms for the dead for her ancestors but was not allowed to participate in other ordinances. The curse of Cain was often put forward as justification for the priesthood and temple restrictions. Around the turn of the century, another explanation gained currency: blacks were said to have been less than fully valiant in the premortal battle against Lucifer and, as a consequence, were restricted from priesthood and temple blessings.^[12] —(Click here to continue)

⍗

Source(s) of the criticism

Critical sources

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

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

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

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

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

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

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

The basis used is Genesis 9꞉18-27:

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

Although these verses clearly state that Canaan is cursed, it is not clear that the curse would be extended to his descendants. The use of Genesis 9 to associate a biblical curse with the descendants of Ham actually began in the third and fourth centuries A.D. ^[13] This "curse" became associated with the Canaanites. Origen, an early Christian scholar and theologian, makes reference to Ham's "discolored posterity" and the "ignobility of the race he fathered." ^[14] Likewise, Augustine and Ambrose of Milan speculated that the descendants of Ham carried a curse that was associated with a darkness of skin. This concept was shared among Jews, Muslims and Christians. The first "racial justification" for slavery appeared in the fifteenth century in Spain and Portugal. In the American colonies, the "curse of Ham" was being used in the late 1600's to justify the practice of slavery. ^[15] As author Stephen R. Haynes puts it, "Noah's curse had become a stock weapon in the arsenal of slavery's apologists, and references to Genesis 9 appeared prominently in their publications." ^[16]

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

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

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

Dr. Benjamin M. Palmer, pastor of the First Presbyterian Church in New Orleans from 1956 until 1902, was a "moving force" in the Southern Presbyterian church during that period. Palmer believed that the South's cause during the Civil War was supported by God. Palmer believed the Hebrew history supported the concept that God had intended for some people to be formed "apart from others" and placed in separate territories in order to "prevent admixture of races." ^[17] Palmer claimed that, "[t]he descendants of Ham, on the contrary, in whom the sensual and corporeal appetites predominate, are driven like an infected race beyond the deserts of Sahara, where under a glowing sky nature harmonized with their brutal and savage disposition." ^[18] Palmer declared:

Upon Ham was pronounced the doom of perpetual servitude—proclaimed with double emphasis, as it is twice repeated that he shall be the servant of Japheth and the servant of Shem. Accordingly, history records not a single example of any member of this group lifting itself, by any process of self-development, above the savage condition. From first to last their mental and moral characteristics, together with the guidance of Providence, have marked them for servitude; while their comparative advance in civilization and their participation in the blessings of salvation, have ever been suspended upon this decreed connexion [sic] with Japhet [sic] and with Shem. ^[19]

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

God has separated people for His own purpose. He has erected barriers between the nations, not only land and sea barriers, but also ethnic, cultural, and language barriers. God has made people different one from another and intends those differences to remain. (Letter to James Landrith from Bob Jones University, 1998) ^[20]

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

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

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

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

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

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

It is time disbelieving people repented and got in line and believed in a living, modern prophet. Forget everything that I have said, or what President Brigham Young…or whomsoever has said in days past that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come into the world. We get our truth and our light line upon line and precept upon precept. We have now had added a new flood of intelligence and light on this particular subject, and it erases all the darkness and all the views and all the thoughts of the past. They don’t matter any more. It doesn’t make a particle of difference what anybody ever said about the Negro matter before the first day of June of this year. It is a new day and a new arrangement, and the Lord has now given the revelation that sheds light out into the world on this subject. ^[21]

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

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

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

⍗

Source(s) of the criticism

Critical sources

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

Is interracial marriage prohibited or condemned within the Church?

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

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

Now, the brethren feel that it is not the wisest thing to cross racial lines in dating and marrying. There is no condemnation. We have had some of our fine young people who have crossed the [racial] lines. We hope they will be very happy, but experience of the brethren through a hundred years has proved to us that marriage is a very difficult thing under any circumstances and the difficulty increases in interrace marriages.^[22]

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

we recommend that people marry those who are of the same racial background generally, and of somewhat the same economic and social and educational background. Some of these are not an absolute necessity, but preferred; and above all, the same religious background, without question. In spite of the most favorable matings, the evil one still takes a monumental toll and is the cause for many broken homes and frustrated lives.^[23]

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

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

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

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

So there is no ban on interracial marriage. If a black partner contemplating marriage is worthy of going to the Temple, nobody's going to stop him... if he's ready to go to the Temple, obviously he may go with the blessings of the church."^[24]

The Church Handbook of Instructions say nothing concerning interracial marriages

On the Church website, Dr. Robert Millet writes:

[T]he Church Handbook of Instructions... is the guide for all Church leaders on doctrine and practice. There is, in fact, no mention whatsoever in this handbook concerning interracial marriages. In addition, having served as a Church leader for almost years, I can also certify that I have never received official verbal instructions condemning marriages between black and white members.^[25]

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

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

Among leaders that have been opposed to it in any form are Brigham Young, Mark E. Peterson, George Q. Cannon,^[26]J. Reuben Clark,^[27] Bruce R. McConkie,^[28] and Delbert Stapley.^[29] Prior to 1978, leaders' statements about interracial marriage were generally harsh and reflected a desire for outright prohibition of it spiritually and legally.

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

Was Brigham Young a racist?

Brigham Young: "race mixing punished by death"?

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

Race Problems - As They Affect the Church

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

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

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

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

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

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

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

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

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

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

The 9th Article of Faith

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

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

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

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

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

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

In regards to black people, Joseph Smith taught,

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

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

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

Wilford Woodruff said,

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

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

David McKay taught,

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

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

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

In 1972, Harold B. Lee said,

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

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

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

Television personality Bill Maher said, "...[I]n the [19]50s, the Mormons preached that the only way a black man could get into heaven was as a slave." ^[30]

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

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

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

Think of the Negro, cursed as to the priesthood. ... This Negro, who, in the pre-existence lived the type of life which justified the lord in sending him to earth in the lineage of Cain with a black skin. ... In spite of all he did in the pre-existent life, the Lord is willing, if the Negro accepts the gospel with real, sincere faith, and is really converted, to give him the blessings of baptism and the gift of the Holy Ghost. If that Negro is faithful all his days, he can and will enter the celestial kingdom. He will go there as a servant, but he will get a celestial resurrection. He will get a place in the celestial glory. He will not go then even with the honorable men of the earth to the Terrestrial glory, nor with the ones spoken of as being without law.^[31]

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

Main article:

Pre-1978 Priesthood ban

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

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

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

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

To enter the highest of these degrees in the celestial kingdom is to be exalted in the kingdom of God. Such exaltation comes to those who receive the higher ordinances of the Church, such as the temple endowment, and afterwards are sealed in marriage for time and eternity, whether on earth or in the hereafter.^[32]

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

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

...they who are clean in their lives; who are virtuous; who are honorable; but who will not receive this covenant of eternal marriage in the house of God, shall come forth-and they may even enter into the celestial kingdom, but when they enter there they enter as servants-to wait upon those "who are worthy of a far more, and an exceeding, and an eternal weight of glory." (italics added)^[33]

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

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

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

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

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

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

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

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

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

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

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

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

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

Brethren, there is no basis for racial hatred among the priesthood of this Church. If any within the sound of my voice is inclined to indulge in this, then let him go before the Lord and ask for forgiveness and be no more involved in such.^[34]

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

See also:

Official Church doctrine and statements by Church leaders

⍗

Source(s) of the criticism

Critical sources

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

Notes

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

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

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

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

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

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

[W]e see that the Book of Abraham says nothing about lineages set aside in the pre-existence, but only about distinguished individuals. The Book of Abraham is the only place, furthermore, that any scriptures speak of the priesthood being withheld from any lineage, but even then it is only the specific lineage of the pharaohs of Egypt, and there is no explanation as to why that lineage could not have the priesthood, or whether the proscription was temporary or permanent, or which other lineages, if any, especially in the modern world, would be covered by that proscription. At the same time, the passages in Genesis and Moses, for their part, do not refer to any priesthood proscription, and no color change occurs in either Cain or Ham, or even in Ham's son Canaan, who, for some unexplained reason, was the one actually cursed! There is no description of the mark on Cain, except that the mark was supposed to protect him from vengeance. It's true that in the seventh chapter of Moses, we learn that descendants of Cain became black, but not until the time of Enoch, six generations after Cain, and even then only in a vision of Enoch about an unspecified future time. There is no explanation for this blackness; it is not even clear that we are to take it literally.^[1]

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

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

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

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

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

⍗

Source(s) of the criticism

Critical sources

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

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

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

Introduction to Question

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

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

Also during this time, patriarchs proclaimed African members of the Church as a part of these lineages during patriarchal blessings—ostensibly because the patriarchs were influenced to by leaders of the Church who, in official capacities, were proclaiming that blacks belonged to these lineages.^[4] How can one reconcile this?

Response to Question

Another Article on Unfulfilled Patriarchal Blessings

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

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

What the Church Has Disavowed and What it Has Not Disavowed

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

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

Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects unrighteous actions in a premortal life; that mixed-race marriages are a sin; or that blacks or people of any other race or ethnicity are inferior in any way to anyone else. Church leaders today unequivocally condemn all racism, past and present, in any form.^[5]

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

The Most Likely Explanation: Following Church Leaders

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

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Source(s) of the criticism

Critical sources

Watchman Fellowship, The Watchman Expositor (Page 1)

Notes

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

FAIR Answers—back to home page

V

Articles about Race and the Church of Jesus Christ

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

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

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

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

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

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

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

The Church proclaims that redemption through Jesus Christ is available to the entire human family on the conditions God has prescribed. It affirms that God is "no respecter of persons"24 and emphatically declares that anyone who is righteous—regardless of race—is favored of Him. The teachings of the Church in relation to God’s children are epitomized by a verse in the second book of Nephi: "[The Lord] denieth none that cometh unto him, black and white, bond and free, male and female; . . . all are alike unto God, both Jew and Gentile.^[1]—(Click here to continue)

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

We know of no scripture, ancient or modern, that declares that at the time of the rebellion in heaven that one-third of the hosts of heaven remained neutral. ... That one-third of the hosts of heaven remained neutral and therefore were cursed by having a black skin, could hardly be true, for the negro race has not constituted one-third of the inhabitants of the earth. —(Click here to continue) ^[2]

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

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

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

Lorenzo Young asked if the Spirits of Negroes were Nutral in Heaven. He said someone said Joseph Smith said they were. President Young said No they were not. There was No Nutral spirits in Heaven at the time of the Rebelion. All took sides. He said if any one said that He Herd the Prophet Joseph Say that the spirits of the Blacks were Nutral in Heaven He would not Believe them for He herd Joseph Say to the Contrary. All spirits are pure that Come from the presence of God. The posterity of Cane are Black Because He Commit Murder. He killed Abel & God set a Mark upon his posterity But the spirits are pure that Enter their tabernacles & there will be a Chance for the redemption of all the Children of Adam Except the Sons of perdition. ^[3]

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

there is no revelation, ancient or modern, neither is there any authoritative statement by any of the authorities of the Church … [in support of the idea] that the negroes are those who were neutral in heaven at the time of the great conflict or war, which resulted in the casting out of Lucifer and those who were led by him. ^[4]

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

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

December 25, 1869: I attended the School of the Prophets. Many questions were asked. President Young answered them. Lorenzo Young asked if the spirits of Negroes were neutral in heaven. He said someone said Joseph Smith said they were. President Young said no they were not. There were no neutral spirits in heaven at the time of the rebellion. All took sides. He said if anyone said that he heard the Prophet Joseph say that the spirits of the Blacks were neutral in heaven, he would not believe them, for he heard Joseph say to the contrary. All spirits are pure that come from the presence of God. The posterity of Cain are black because he commit[ted] murder. He killed Abel and God set a mark upon his posterity. But the spirits are pure that enter their tabernacles and there will be a chance for the redemption of all the children of Adam except the sons of perdition. ^[5]

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

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

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

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Source(s) of the criticism

Critical sources

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

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

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

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

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

The First Presidency stated in 1949:

The position of the Church regarding the Negro may be understood when another doctrine of the Church is kept in mind, namely, that the conduct of spirits in the premortal existence has some determining effect upon the conditions and circumstances under which these spirits take on mortality. ^[6]

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

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

NO NEUTRALS IN HEAVEN. There were no neutrals in the war in heaven. All took sides either with Christ or with Satan. Every man had his agency there, and men receive rewards here based upon their actions there, just as they will receive rewards hereafter for deeds done in the body. The Negro, evidently, is receiving the reward he merits. ^[7]

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

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

Those who were less valiant in the pre-existence and who thereby had certain spiritual restrictions imposed upon them during mortality are known to us as the negroes. Such spirits are sent to earth through the lineage of Cain, the mark put upon him for his rebellion against God and his murder of Abel being a black skin...but this inequality is not of man’s origin. It is the Lord’s doing, based on His eternal laws of justice, and grows out of the lack of spiritual valiance of those concerned in their first estate. ^[8]

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

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

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

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

Forget everything I have said, or what...Brigham Young...or whomsoever has said...that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come into the world. ^[9]

See also: Official Church doctrine and statements by Church leaders

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

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

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

President Kimball "flatly [stated] that Mormonism no longer holds to...a theory" that Blacks had been denied the priesthood "because they somehow failed God during their pre-existence." ^[10]

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

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

Remind them that they are here at this particular time in the history of the world, with the fulness of the gospel at their fingertips, because they made valiant choices in the premortal existence. ^[11]

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

Gospel Topics on LDS.org:

Even after 1852, at least two black Mormons continued to hold the priesthood. When one of these men, Elijah Abel, petitioned to receive his temple endowment in 1879, his request was denied. Jane Manning James, a faithful black member who crossed the plains and lived in Salt Lake City until her death in 1908, similarly asked to enter the temple; she was allowed to perform baptisms for the dead for her ancestors but was not allowed to participate in other ordinances. The curse of Cain was often put forward as justification for the priesthood and temple restrictions. Around the turn of the century, another explanation gained currency: blacks were said to have been less than fully valiant in the premortal battle against Lucifer and, as a consequence, were restricted from priesthood and temple blessings.^[12] —(Click here to continue)

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Source(s) of the criticism

Critical sources

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

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

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

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

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

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

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

The basis used is Genesis 9꞉18-27:

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

Although these verses clearly state that Canaan is cursed, it is not clear that the curse would be extended to his descendants. The use of Genesis 9 to associate a biblical curse with the descendants of Ham actually began in the third and fourth centuries A.D. ^[13] This "curse" became associated with the Canaanites. Origen, an early Christian scholar and theologian, makes reference to Ham's "discolored posterity" and the "ignobility of the race he fathered." ^[14] Likewise, Augustine and Ambrose of Milan speculated that the descendants of Ham carried a curse that was associated with a darkness of skin. This concept was shared among Jews, Muslims and Christians. The first "racial justification" for slavery appeared in the fifteenth century in Spain and Portugal. In the American colonies, the "curse of Ham" was being used in the late 1600's to justify the practice of slavery. ^[15] As author Stephen R. Haynes puts it, "Noah's curse had become a stock weapon in the arsenal of slavery's apologists, and references to Genesis 9 appeared prominently in their publications." ^[16]

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

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

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

Dr. Benjamin M. Palmer, pastor of the First Presbyterian Church in New Orleans from 1956 until 1902, was a "moving force" in the Southern Presbyterian church during that period. Palmer believed that the South's cause during the Civil War was supported by God. Palmer believed the Hebrew history supported the concept that God had intended for some people to be formed "apart from others" and placed in separate territories in order to "prevent admixture of races." ^[17] Palmer claimed that, "[t]he descendants of Ham, on the contrary, in whom the sensual and corporeal appetites predominate, are driven like an infected race beyond the deserts of Sahara, where under a glowing sky nature harmonized with their brutal and savage disposition." ^[18] Palmer declared:

Upon Ham was pronounced the doom of perpetual servitude—proclaimed with double emphasis, as it is twice repeated that he shall be the servant of Japheth and the servant of Shem. Accordingly, history records not a single example of any member of this group lifting itself, by any process of self-development, above the savage condition. From first to last their mental and moral characteristics, together with the guidance of Providence, have marked them for servitude; while their comparative advance in civilization and their participation in the blessings of salvation, have ever been suspended upon this decreed connexion [sic] with Japhet [sic] and with Shem. ^[19]

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

God has separated people for His own purpose. He has erected barriers between the nations, not only land and sea barriers, but also ethnic, cultural, and language barriers. God has made people different one from another and intends those differences to remain. (Letter to James Landrith from Bob Jones University, 1998) ^[20]

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

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

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

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

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

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

It is time disbelieving people repented and got in line and believed in a living, modern prophet. Forget everything that I have said, or what President Brigham Young…or whomsoever has said in days past that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come into the world. We get our truth and our light line upon line and precept upon precept. We have now had added a new flood of intelligence and light on this particular subject, and it erases all the darkness and all the views and all the thoughts of the past. They don’t matter any more. It doesn’t make a particle of difference what anybody ever said about the Negro matter before the first day of June of this year. It is a new day and a new arrangement, and the Lord has now given the revelation that sheds light out into the world on this subject. ^[21]

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

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

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

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Source(s) of the criticism

Critical sources

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

Is interracial marriage prohibited or condemned within the Church?

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

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

Now, the brethren feel that it is not the wisest thing to cross racial lines in dating and marrying. There is no condemnation. We have had some of our fine young people who have crossed the [racial] lines. We hope they will be very happy, but experience of the brethren through a hundred years has proved to us that marriage is a very difficult thing under any circumstances and the difficulty increases in interrace marriages.^[22]

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

we recommend that people marry those who are of the same racial background generally, and of somewhat the same economic and social and educational background. Some of these are not an absolute necessity, but preferred; and above all, the same religious background, without question. In spite of the most favorable matings, the evil one still takes a monumental toll and is the cause for many broken homes and frustrated lives.^[23]

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

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

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

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

So there is no ban on interracial marriage. If a black partner contemplating marriage is worthy of going to the Temple, nobody's going to stop him... if he's ready to go to the Temple, obviously he may go with the blessings of the church."^[24]

The Church Handbook of Instructions say nothing concerning interracial marriages

On the Church website, Dr. Robert Millet writes:

[T]he Church Handbook of Instructions... is the guide for all Church leaders on doctrine and practice. There is, in fact, no mention whatsoever in this handbook concerning interracial marriages. In addition, having served as a Church leader for almost years, I can also certify that I have never received official verbal instructions condemning marriages between black and white members.^[25]

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

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

Among leaders that have been opposed to it in any form are Brigham Young, Mark E. Peterson, George Q. Cannon,^[26]J. Reuben Clark,^[27] Bruce R. McConkie,^[28] and Delbert Stapley.^[29] Prior to 1978, leaders' statements about interracial marriage were generally harsh and reflected a desire for outright prohibition of it spiritually and legally.

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

Was Brigham Young a racist?

Brigham Young: "race mixing punished by death"?

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

Race Problems - As They Affect the Church

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

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

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

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

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

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

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

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

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

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

The 9th Article of Faith

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

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

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

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

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

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

In regards to black people, Joseph Smith taught,

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

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

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

Wilford Woodruff said,

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

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

David McKay taught,

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

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

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

In 1972, Harold B. Lee said,

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

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

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

Television personality Bill Maher said, "...[I]n the [19]50s, the Mormons preached that the only way a black man could get into heaven was as a slave." ^[30]

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

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

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

Think of the Negro, cursed as to the priesthood. ... This Negro, who, in the pre-existence lived the type of life which justified the lord in sending him to earth in the lineage of Cain with a black skin. ... In spite of all he did in the pre-existent life, the Lord is willing, if the Negro accepts the gospel with real, sincere faith, and is really converted, to give him the blessings of baptism and the gift of the Holy Ghost. If that Negro is faithful all his days, he can and will enter the celestial kingdom. He will go there as a servant, but he will get a celestial resurrection. He will get a place in the celestial glory. He will not go then even with the honorable men of the earth to the Terrestrial glory, nor with the ones spoken of as being without law.^[31]

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

Main article:

Pre-1978 Priesthood ban

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

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

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

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

To enter the highest of these degrees in the celestial kingdom is to be exalted in the kingdom of God. Such exaltation comes to those who receive the higher ordinances of the Church, such as the temple endowment, and afterwards are sealed in marriage for time and eternity, whether on earth or in the hereafter.^[32]

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

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

...they who are clean in their lives; who are virtuous; who are honorable; but who will not receive this covenant of eternal marriage in the house of God, shall come forth-and they may even enter into the celestial kingdom, but when they enter there they enter as servants-to wait upon those "who are worthy of a far more, and an exceeding, and an eternal weight of glory." (italics added)^[33]

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

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

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

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

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

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

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

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

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

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

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

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

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

Brethren, there is no basis for racial hatred among the priesthood of this Church. If any within the sound of my voice is inclined to indulge in this, then let him go before the Lord and ask for forgiveness and be no more involved in such.^[34]

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

See also:

Official Church doctrine and statements by Church leaders

⍗

Source(s) of the criticism

Critical sources

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

Notes

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

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

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

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

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

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

[W]e see that the Book of Abraham says nothing about lineages set aside in the pre-existence, but only about distinguished individuals. The Book of Abraham is the only place, furthermore, that any scriptures speak of the priesthood being withheld from any lineage, but even then it is only the specific lineage of the pharaohs of Egypt, and there is no explanation as to why that lineage could not have the priesthood, or whether the proscription was temporary or permanent, or which other lineages, if any, especially in the modern world, would be covered by that proscription. At the same time, the passages in Genesis and Moses, for their part, do not refer to any priesthood proscription, and no color change occurs in either Cain or Ham, or even in Ham's son Canaan, who, for some unexplained reason, was the one actually cursed! There is no description of the mark on Cain, except that the mark was supposed to protect him from vengeance. It's true that in the seventh chapter of Moses, we learn that descendants of Cain became black, but not until the time of Enoch, six generations after Cain, and even then only in a vision of Enoch about an unspecified future time. There is no explanation for this blackness; it is not even clear that we are to take it literally.^[1]

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

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

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

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

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

⍗

Source(s) of the criticism

Critical sources

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

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

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

Introduction to Question

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

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

Also during this time, patriarchs proclaimed African members of the Church as a part of these lineages during patriarchal blessings—ostensibly because the patriarchs were influenced to by leaders of the Church who, in official capacities, were proclaiming that blacks belonged to these lineages.^[4] How can one reconcile this?

Response to Question

Another Article on Unfulfilled Patriarchal Blessings

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

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

What the Church Has Disavowed and What it Has Not Disavowed

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

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

Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects unrighteous actions in a premortal life; that mixed-race marriages are a sin; or that blacks or people of any other race or ethnicity are inferior in any way to anyone else. Church leaders today unequivocally condemn all racism, past and present, in any form.^[5]

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

The Most Likely Explanation: Following Church Leaders

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

⍗

Source(s) of the criticism

Critical sources

Watchman Fellowship, The Watchman Expositor (Page 1)

Notes

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

53, 505-506n47 (HB) 53, 503-504n47 (PB)

Claim

• The author states: "After all, no one had actually seen the plates, nor would anyone ever see them"

Author's source(s)

•  Misrepresentation of source: these testimonies cited below assert that they did see the plates, not that "no one" had.
  • Testimony of the Three Witnesses
  • Testimony of the Eight Witnesses

Response

•  The author's claim is false: Use of sources: Seeing the Plates
• Absurd claims
• Book of Mormon/Witnesses

505n47 (HB)

Claim

• Did the witnesses only see the plates through "visionary experiences?"

Author's source(s)

• No source provided.

Response

• Book of Mormon/Witnesses/Spiritual or literal
• Book of Mormon/Witnesses/Eight witnesses/shown to me by a supernatural power

505n47 (HB)

Claim

• Did the eight witnesses only "see" the plates as long as they were covered with a cloth of some kind?

Author's source(s)

• No source provided.

Response

• Book of Mormon/Witnesses/Spiritual or literal
• Book of Mormon/Witnesses/Eight witnesses

505n47 (HB)

Claim

• Did Martin Harris say that none of the eight witnesses ever saw the plates, and that he only handled them in a box or under a cloth?

Author's source(s)

• Stephen Burnett, letter to Br Johnson, April 15, 1838, Joseph Smith Papers, Letterbook, April 20, 1837-February 9, 1843, 64-66 cited in Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 108.( Index of claims ).

Response

• Book of Mormon/Witnesses/"Eye of Faith" and "Spiritual Eye" statements by Martin Harris

505n47 (HB)

Claim

• Joseph Smith claimed that the Three Witnesses saw the plates in a vision.

Author's source(s)

• Joseph Smith, "History of Joseph Smith—Continued", Times and Seasons, September 1, 1842, vol. 3, no. 21, 897-898.

Response

• Book of Mormon/Witnesses/Spiritual or literal

505n47 (HB)

Claim

• Did David Whitmer say that none of the Three Witnesses ever actually physically saw or handled the plates?

Author's source(s)

• David Whitmer, interview recorded by P. Wilhelm Poulson, c. early 1878, reprinted in Deseret Evening News, August 16, 1878. [Available in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 6:37–40.]
• Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 77-80. ( Index of claims )
• Jerald and Sandra Tanner, Mormonism—Shadow or Reality?, 5th edition, (Salt Lake City: Utah Lighthouse Ministry, 1987), 50-55.

Response

•  The author's claim is false: Whitmer wrote a letter in which he said: "As to what you Say about the correspondence published by P Whilhelm Poulson M D Aug[ust] 20th 1878. I surely did not make the Statement which you Say he reports me to have made, for it is not according to the facts. And I have always in the fear of God, tried to give a true statement to the best of my recollection in regard to all matters which I have attempted to Explain." ^[1]
• The author ignores multiple confirmed statements from the witnesses, and cites a statement which the witness explicitly rejects.
• Book of Mormon/Witnesses/Recant
• Spiritual or literal?

508n59 (HB)

Claim

• Do Latter-day Saint try to discredit statements of Charles Anthon by pointing out a discrepancy between his letters, where no actual discrepancy exist?

Author's source(s)

• Persuitte, 303-304, endnote#19.

Response

• Richard Bushman disagrees:
• Book of Mormon/Translation/Anthon transcript

55, 508n60 (HB) 55, 506n60 (PB)

Claim

• Have scholars have declared that there is no language called "Reformed Egyptian?"

Author's source(s)

• John A. Wilson, letter to Marvin Cowan, March 16, 1966 quoted in Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 144.( Index of claims )

Response

• Reformed Egyptian
• Use of sources: Reformed Egyptian

55, 508n62 (HB)

Claim

• Did Joseph use his "peep stone" to translate the Book of Mormon?

Author's source(s)

• Hiel Lewis, "Review of Mormonism: Rejoinder to Elder Cadwell." Amboy Journal, June 4, 1879, quoted in D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 172 ( Index of claims ).

Response

• Book of Mormon/Translation/Method
• Criticism of Mormonism/Books/Loaded and prejudicial language

56, 508n63-65 (HB)

Claim

• Did Emma Smith and David Whitmer confirm that Joseph translated using his seer stone in a hat?

Author's source(s)

• Emma Smith Bidamon, Interview with Joseph Smith, III, February 1879, reprinted in Vogel, Early Mormon Documents, vol. 1, 539.
• Martin Harris, Interview with Anthony Metcalf, c. 1873-1874. Quoted in A. Metcalf, Ten Years Before the Mast..., reprinted in Vogel, Early Mormon Documents, vol. 2, 346-347.
• David Whitmer, An Address to all believers in Christ, 12.

Response

• Book of Mormon/Translation/Method

Notes

1. ↑ David Whitmer to S.T. Mouch, letter (18 November 1882), Whitmer Collection, RLDS Church Library -Archives, Independence, Missouri; cited in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 6:36.

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