Latter-day Saint Seminar Volume 1, Number 43 December 7, 1997 -------------------------------------------------------------------------- Table of Contents -------------------------------------------------------------------------- GD 43: Official Declarations 1 & 2 Article 1 - Textual Structure by D. Lynn Johnson dl-johnson@nwu.edu Article 2 - Textual Structure by Scott Vanatter vanatter@ipo.net Article 3 - Compiled Historical Material Article 4 - Comments on Official Declaration-2 by S. Kurt Neumiller kurtn@cybcon.com Article 5 - Chronology Pertaining to Blacks and the Priesthood by various authors -------------------------------------------------------------------------- Textual Structure, by D. Lynn Johnson -------------------------------------------------------------------------- Although I find no structure in OD #1, there is obvious inverted parallelism in Wilford Woodruff's comments. The structure would be fairly easy to compose, in contrast to much of what we have seen in the Doctrine and Covenants revelations. In 1990, Lee Donaldson, our Institute instructor at the time, suggested the basic structure of OD #2 shown below, and I elaborated on it a bit. We have seen structured writings, the large majority of it with inverted parallelism, throughout the Doctrine and Covenants, including revelations received or comments made by Joseph Smith, Brigham Young, Joseph F. Smith, Wilford Woodruff, and Spencer W. Kimball. We are left to wonder what it all signifies, if anything. To me, the structure of the scripture has enhanced the beauty of the scriptures. It also has increased my understanding of some passages significantly. Whether it was intentional or accidental, inspired or just the way these people wrote, I will leave for wiser people to decide. Excerpts from three addresses by President Wilford Woodruff A The question is this: Which is the wisest course for the Latter-day Saints to pursue--to continue to attempt to practice plural marriage, with the laws of the nation against it and the opposition of sixty millions of people, B and at the cost of the confiscation and loss of all the Temples, and the stopping of all the ordinances therein, both for the living and the dead, C and the imprisonment of the First Presidency and Twelve and the heads of families in the Church, and the confiscation of personal property of the people D (all of which of themselves would stop the practice); D or, after doing and suffering what we have through our adherence to this principle to cease the practice and submit to the law, C and through doing so leave the Prophets, Apostles and fathers at home, so that they can instruct the people and attend to the duties of the Church, B and also leave the Temples in the hands of the Saints, so that they can attend to the ordinances of the Gospel, both for the living and the dead? 19 A The Lord showed me by vision and revelation exactly what would take place if we did not stop this practice. If we had not stopped it, B you would have had no use for...any of the men in this temple at Logan; for all ordinances would be stopped throughout the land of Zion. C Confusion would reign throughout Israel, and many men would be made prisoners. D This trouble would have come upon the whole Church, and we should have been compelled to stop the practice. D Now, the question is, whether it should be stopped in this manner, or in the way the Lord has manifested to us, C and leave our Prophets and Apostles and fathers free men, B and the temples in the hands of the people, so that the dead may be redeemed. A large number has already been delivered from the prison house in the spirit world by this people, and shall the work go on or stop? A This is the question I lay before the Latter-day Saints. You have to judge for yourselves. I want you to answer it for yourselves. I shall not answer it; but I say to you that is exactly the condition we as a people would have been in had we not taken the course we have. 20 ...I saw exactly what would come to pass if there was not something done. OD #2 A 5 June 8, 1978 To all general and local priesthood officers of The Church of Jesus Christ of Latter-day Saints throughout the world: Dear Brethren: B As we have witnessed the expansion of the work of the Lord over the earth, we have been grateful that people of many nations have responded to the message of the restored gospel, and have joined the Church in ever-increasing numbers. C This, in turn, has inspired us with a desire to extend to every worthy member of the Church all of the privileges and blessings which the gospel affords. D1 Aware of the promises made by the prophets and presidents of the Church who have preceded us that at some time, in God's eternal plan, D2 all of our brethren who are worthy may receive the priesthood, and witnessing the faithfulness D3 of those from whom the priesthood has been withheld, E we have pleaded long and earnestly in behalf of these, our faithful brethren, F spending many hours in the Upper Room of the Temple supplicating the Lord for divine guidance. E He has heard our prayers, and by revelation has confirmed D1 that the long-promised day has come D2 when every faithful, worthy man in the Church D3 may receive the holy priesthood, with power to exercise its divine authority, and enjoy with his loved ones every blessing that flows therefrom, including the blessings of the temple. Accordingly, all worthy male members of the Church may be ordained to the priesthood without regard for race or color. C Priesthood leaders are instructed to follow the policy of carefully interviewing all candidates for ordination to either the Aaronic or the Melchizedek Priesthood to insure that they meet the established standards for worthiness. B We declare with soberness that the Lord has now made known his will for the blessing of all his children throughout the earth who will hearken to the voice of his authorized servants, and prepare themselves to receive every blessing of the gospel. A Sincerely yours, SPENCER W. KIMBALL N. ELDON TANNER MARION G. ROMNEY The First Presidency -------------------------------------------------------------------------- Textual Structure, by Scott Vanatter -------------------------------------------------------------------------- June 8, 1978 To all general and local priesthood officers of The Church of Jesus Christ of Latter-day Saints throughout the world: Dear Brethren: A1. As we have witnessed the expansion of the work of the Lord over the earth, A2. we have been grateful that people of many nations A3. have responded to the message of the restored gospel, A4. and have joined the Church in ever increasing numbers. B1. This, in turn, has inspired us with a desire to extend to every worthy member of the Church B2. all of the privileges and blessings which the gospel affords. B3. Aware of the promises made by the prophets and presidents of the Church who have preceded us that at some time, B2. in God's eternal plan, B1. all of our brethren who are worthy may receive the priesthood, C1. and witnessing the faithfulness of those C2. from whom the priesthood has been withheld, D1. we have pleaded long and earnestly D2. in behalf of these, our faithful brethren, D3. spending many hours in the Upper Room of the Temple E. supplicating the Lord for divine guidance. F. He has heard our prayers, E. and by revelation has confirmed D1. that the long-promised day has come D2. when every faithful, worthy man in the Church may receive the holy priesthood, with power to exercise its divine authority, D3. and enjoy with his loved ones every blessing that flows therefrom, including the blessings of the temple. C1. Accordingly, all worthy male members of the Church C2. may be ordained to the priesthood without regard for race or color. B1. Priesthood leaders are instructed to follow B2. the policy of carefully interviewing all candidates B3. for ordination to either the Aaronic or the Melchizedek Priesthood B2. to insure that they meet the established standards B1. for worthiness. A1. We declare with soberness that the Lord has now made known his will A2. for the blessing of all his children throughout the earth A3. who will hearken to the voice of his authorized servants, A4. and prepare themselves to receive every blessing of the gospel. Sincerely Yours, Spencer W. Kimball N. Eldon Tanner Marion G. Romney -------------------------------------------------------------------------- Compiled Historical Material -------------------------------------------------------------------------- Official Declaration 1 "The doctrine of plural marriage was made known to the Prophet in 1831, or 1832, although the Revelation on the subject was not committed to writing until the year 1843. It should be noted that even then it was not given to the Church. This step was taken on the 29th of August, 1852, when the Revelation was read to a General Conference in the 'Old Tabernacle,' Salt Lake City, and accepted by the assembly as a revelation from God and part of the law of the Church. In voting for the Revelation, the Saints firmly believed that they were only exercising their legal right as American citizens. They believed that, as a majority, they had the indisputable constitutional right to regulate their domestic affairs, within the boundaries of their own territory, and that the Supreme Court of the United States would uphold this view, even if Congress should be of a different opinion. And they were strengthened in their position by the fact that not until ten years after the action taken by the Church in 1852 was any effort made by Congress to stamp plural marriage as illegal. "The first Congressional enactment against plural marriage, passed in 1862, remained a dead letter for twenty years. By that time, the anti-Mormons had evidence that the Supreme Court would uphold legislation of that kind, and the laws more drastic than the first were passed by Congress. The Church leaders appealed to the Supreme Court, as was their prerogative. For years there was a legal conflict. At last, when the Supreme Court had declared the anti-polygamy laws constitutional and there was no prospect that there would be a reversal of this decision, the Church loyally and gracefully accepted it. President Wilford Woodruff issued his Manifesto against the practice of plural marriage, and this was accepted by a unanimous vote of the General Conference assembled in Salt Lake City, Oct. 6th, 1890. This was done by divine revelation to President Wilford Woodruff. [Full text of the Manifesto is found on pages 256-57 of the Doctrine and Covenants.] "After the Manifesto had been read to the Conference, President Lorenzo Snow offered the following: [This statement is given in full on page 257 of the Doctrine and Covenants.] "The vote to sustain the . . . motion was unanimous. "By this action the Church voted to conform to the laws of the land as interpreted by the highest tribunal, and to leave the issue with God. Since that conference, and, in fact, for some time previous to the acceptance of the Manifesto, no plural marriage has been performed anywhere with the sanction of the Church, or the approbation of the First Presidency, or anyone representing them, as was fully proved during the so-called Smoot investigation in the United States Senate, which commenced January 16, 1904. " 'I want to say to this congregation, and to the world, that never at any time since my presidency in the Church of Jesus Christ of Latter-day Saints have I authorized any man to perform plural marriage, and never since my presidency of the Church has any plural marriage been performed with my sanction or knowledge, or with the consent of the Church of Jesus Christ of Latter-day Saints; and therefore such unions as have been formed unlawfully, contrary to the order of the Church, are null and void in the sight of God, and are not marriages.' (President Joseph F. Smith, at the General Conference of the Church, Oct. 4th, 1918.)" (Smith and Sjodahl, DCC, pp. 836-37.) I have had some revelations of late, and very important ones to me, and I will tell you what the Lord has said to me. Let me bring your minds to what is termed the Manifesto. The Lord has told me by revelation that there are many members of the Church throughout Zion who are sorely tried in their hearts because of that Manifesto. And also because of the testimony of the Presidency of the Church and the Apostles before the Master in Chancery. Since I received that revelation I have heard of many who are tried in these things, though I had not heard of any before that particularly. Now, the Lord has commanded me to do one thing, and I fulfilled that commandment at the conference at Brigham City last Sunday, and I will do the same here today. The Lord has told me to ask the Latter-day Saints a question, and He also told me that if they would listen to what I said to them and answer the question put to them, by the spirit and power of God, they would all answer alike, and they would all believe alike with regard to this matter. The question is this: "Which is the wisest course for the Latter-day Saints to pursue to continue to attempt to practice plural marriage, with the laws of the nation against it and the opposition of sixty millions of people, and at the cost of the confiscation and loss of all the Temples, and the stopping of all the ordinances therein, both for the living and the dead, and the imprisonment of the First Presidency and the Twelve and the heads of families in the Church, and the confiscation of personal property of the people (all of which of themselves would stop the practice), or after going and suffering what we have through our adherence to this principle to cease the practice and submit to the law and through doing so leave the Prophets, Apostles, and fathers at home, so that they can instruct the people and attend to the duties of the Church, and also leave the temples in the hands of the Saints, so that they can attend to the ordinances of the Gospel, both for the living and the dead?" The Lord showed me by vision and revelation exactly what would take place if we did not stop this practice. If we had not stopped it would have had no use for Brother Merrill, for Brother Adlefson, for Brother Roskelley, for Brother Leishman, or for any of the men in this temple at Logan; for all ordinances would be stopped through the land of Zion. Confusion would reign throughout Israel, and many men would be made prisoners. This trouble would have come upon the whole Church, and we would have been compelled to stop the practice. Now, the question is, whether it should be stopped in this manner, or in the way the Lord has manifested to us, and leave our Prophets and Apostles and fathers free men, and the temples in the hands of the people, so that the dead may be redeemed. A large number has already been delivered from the prison house in the spirit world, by this people, and shall the work go on or stop? This is the question I lay before the Latter-day Saints. You have to judge for yourselves. I want you to answer it for yourselves. I shall not answer it; but I say to you that is exactly the condition we as a people would have been in had we not taken the course we have. I know there are a good many men and probably some leading men, in this Church who have been tried and felt as though President Woodruff had lost the spirit of God and was about to apostatize. Now, I want you to understand that he has not lost the Spirit, nor is he about to apostatize. The Lord is with him, and with this people. He has told me exactly what to do, and what the result would be if we did not do it. I have been called upon by friends outside of the Church and urged to take some steps with regard to this matter. They knew the course which the Government was determined to take. This feeling has also been manifested more or less by the members of the Church. I saw exactly what would come to pass if there was not something done. I have had this spirit upon me for a long time. But I want to say this: I should have let all the temples go out of our hands; I should have gone to prison myself, and let every other man go there, had not the God of Heaven commanded me to do what I did do, and when the hour came that I was commanded to do that, it was all clear to me. I went before the Lord, and wrote what the Lord told me to write. I laid it before my brethren such strong men as Brother George Q. Cannon, Brother Jos. F. Smith, and the Twelve Apostles. I might as well undertake to turn an army with banners out of its course as to turn them out of a course that they considered to be right. These men agreed with me, and ten thousand Latter-day Saints also agreed with me. Why? Because they were moved upon by the Spirit of God and by the revelations of Jesus Christ to do it. (President Wilford Woodruff made the above statements in a talk at the Cache Stake quarterly conference in Logan, Utah, November 1, 1891. Quoted in Historical Vignettes, pp. 147-49, published by the Church Educational System.) The Crusade Continues. The crusade against those who had entered plural marriage continued after the death of President Taylor, but in some respects with less severity. President Grover Cleveland pardoned a number of the imprisoned men against whom the courts had been extremely severe. These included Joseph H. Evans, a man of seventy, Charles Livingston and Rudger Clawson. From this time on there was a more tolerant attitude manifested by some of the officers. Nevertheless the government continued with unyielding determination to suppress plural marriage, and more drastic legislation was proposed by Congress. The Crusade in Idaho. In Idaho the anti-"Mormon" feeling was intense. One officer who afterwards was honored with the position of United States senator from Idaho declared that he had selected "a jury that would convict Jesus Christ." Nor was this blasphemous expression the only one uttered in that campaign. Men were hounded and treated in an inhuman manner, and the boast was that "Mormons" would be convicted with or without evidence before the courts. The Idaho territorial legislature passed a law in 1885, containing the "Idaho test oath," which disfranchised all members of the Church. It provided that electors should swear that they were neither polygamists nor members of an organization which taught, advised or encouraged the practice of polygamy. The supreme court of the United States sustained this law in a decision given February 3, 1890. It was enough to deprive a person of the franchise simply to declare that he was a member of the Church. The Strubble Bill. The enemies of the Church in Utah were greatly elated over this decision of the supreme court in the "Idaho test oath" law. They knew that no legislature in Utah would pass such a measure, but they had hopes that Congress would, and thus the great majority of the people of Utah would be disfranchised and their enemies be placed in control. A bill called the Strubble Bill, following the lines of the Idaho law was presented in Congress in 1890. Robert N. Baskin, who was as bitter against the Saints as it was possible for him to be, brazenly declared the object was "to wrest from the hands of the Priesthood the political power which it had wrongfully usurped and shamefully abused." General John A. McClernand, of the Utah Commission, refused to be a party to such wickedness, and made a separate report condemning the proposed high-handed legislation. This bill never became a law for several reasons. Many of the conservative non-"Mormons" of Utah opposed the measure as being detrimental to the interests of the territory, and petitioned Congress not to pass it. Secretary of State James G. Blaine used his influence to defeat the measure for political reasons, but insisted that the Church do something to relieve the situation. President Woodruff's Manifesto. While the Saints were in the midst of all these difficulties and afflictions, President Wilford Woodruff sought the Lord for relief. In answer to his earnest pleadings and constant petitions, the word of the Lord came to him in a revelation suspending the practice of plural marriage. The Latter-day Saints, with the feeling that the anti-polygamy legislation was a restriction of their religious rights, contested every move made by the government. When the supreme court sustained these laws, there was nothing left for the Church to do but submit or stand as violators of the law. They have never felt that the action of the courts was just, nor did they feel that it was within their power to suspend a commandment given to them by revelation from the Lord. The "manifesto" of President Woodruff brought relief. The people had done their duty. The Lord gave them the commandment and only he could authorize its suspension. President Woodruff, writing in his journal September 25, 1890, said: "I have arrived at a point in the history of my life as the President of the Church of Jesus Christ of Latter-day Saints where I am under the necessity of acting for the temporal salvation of the Church. The United States government has taken a stand and passed laws to destroy the Latter-day Saints on the subject of polygamy or patriarchal marriage, and after praying to the Lord and feeling inspired, I have issued the following proclamation which is sustained by my counselors and the twelve apostles." The Manifesto Sustained. At the conference of the Church held in October following, the manifesto was presented to the congregation and on motion by President Lorenzo Snow of the council of the apostles, was accepted by the Latter-day Saints by unanimous vote. Thus it became binding upon the members of the Church. Following this action President George Q. Cannon delivered a discourse, reviewing the history of the anti-polygamy legislation and justified the action of President Woodruff on the following grounds: First, when a commandment is given to the children of men, and they are hindered by their enemies, the Lord accepts their offering. Second, the authority which gave the commandment had the right to revoke. In the course of his remarks he quoted verses 49 and 50 of section 124 in the Doctrine and Covenants. President Woodruff followed the remarks of President Cannon and in part said: "I want to say to all Israel that the step which I have taken in issuing this manifesto has not been done without earnest prayer before the Lord. * * * I am not ignorant of the feelings that have been engendered through the course I have pursued. But I have done my duty, and the nation of which we form a part must be responsible for that which has been done in relation to this principle. "The Lord has required at our hands many things that we have not done, many things that we were prevented from doing. The Lord required us to build a temple in Jackson County. We were prevented by violence from doing it. * * * It is not wisdom for us to go forth and carry out this principle against the laws of the nation. * * * The Lord has given us commandments concerning many things and we have carried them out as far as we could; but when we cannot do it, we are justified. * * * The Lord will never permit me or any other man who stands as the President of this Church to lead you astray. It is not in the program. It is not in the mind of God. If I were to attempt that, the Lord would move me out of my place." Result of the Manifesto. Following the issuance of the manifesto the sentiment grew that those who had entered into plural marriages before that date should not be interfered with, and men were not to be compelled to desert their wives and children. In time the two political parties, the "People's Party" composed mostly of members of the Church, and the "Liberal Party" composed of the enemies of the Church, disbanded, and the people joined the two great national parties, the Democrats and Republicans, without regard to religious affiliation. However, the more rabid anti-"Mormons" held on to their animosities and organization until the opposition to them among non-"Mormons" was so great that they could resist no longer. The Granting of Amnesty. December 19, 1891, the First Presidency and apostles petitioned for amnesty. This petition was endorsed by the governor, Arthur L. Thomas, and Charles S. Zane, who had again become chief justice, and many leading "Gentiles." It was read before the senate committee on territories and became a part of the published record of that body. President Benjamin Harrison, who a short time before had visited Utah, on January 4, 1893, issued a proclamation of amnesty to polygamists for past offenses, limited to those who entered into that relation before November 1, 1890. The Utah commission acting on the pardon of the President, ruled that the restrictions against voters in the territory should be removed.... The Escheated Property Returned. In September, 1893, Delegate Joseph L. Rawlins presented in Congress a resolution for the restoration of the personal property of the Church. The resolution was favorably acted upon by Congress and President Cleveland signed it October 25. The real estate, escheated to the government, was not returned until three years later. In the last territorial legislature, in 1894, Mr. Charles S. Varian, formerly United States attorney, presented a memorial to Congress asking for this restoration, but the matter was not decided until after Utah obtained statehood. President Cleveland, March 28, 1896, approved of a memorial to this effect presented by one of Utah's representatives in the senate and which had passed both the senate and the house of representatives. (Joseph Fielding Smith, Essentials in Church History: The Administration of President Wilford Woodruff) Some students of the Doctrine and Covenants have wondered why Official Declarations 1 and 2 did not become numbered sections like the balance of the material in this book of scripture. As this article will show, these documents are not the actual records of the revelations themselves but rather are inspired announcements that the revelations had been received.... To appreciate fully the significance of the "Manifesto," as Official Declaration 1 is popularly known, one must have some knowledge of the history of plural marriage as practiced among the Latter-day Saints. As early as the 1830s Joseph Smith first learned of this principle by revelation, but he was not permitted to teach it at that time. In 1841, after the Saints had settled in Nauvoo, the practice was introduced secretly and on a limited basis among selected members of the Church. The first public announcement of the doctrine came in 1852, after the Saints had made their trek to the relative isolation of the Rocky Mountain West. Recent research has shown that by the 1880s approximately fifteen percent of all Church members belonged to plural families. Although there were some abuses which attracted widespread notoriety, many other families enjoyed rich spiritual blessings if they were willing to put forth the effort required for successful living in this unique order of marriage. Congress passed the first anti-bigamy law in 1862, but preoccupation with the Civil War and its aftermath delayed enforcement for nearly two decades. In 1882 the Edmunds Law enlarged the definition of offenses to be punished: Marrying a plural wife continued to be regarded as a felony, while living or "co-habiting" with a plural wife became a misdemeanor. Bitter anti-Mormon agitation during the next few years led to the passage of yet harsher legislation. The Edmunds-Tucker Law of 1887 not only punished those convicted of polygamy, but also limited the Saints' participation in the political process, disincorporated the Church as a legal institution, and provided for the seizure of its assets. The Latter-day Saints continued to seek help from the courts, fully expecting that these laws would be declared unconstitutional because infringed freedom of religion. Early in 1889 arguments concerning the Edmunds-Tucker Law were presented to the United States Supreme Court; much to the Saints' disappointment, the high court upheld even this harshest law in May of 1890. President Woodruff's Dilemma Even before the Supreme Court handed down its final decision, Church leaders fully expected that the anti-polygamy laws would once again be upheld. These developments posed a difficult dilemma for President Wilford Woodruff and for the Latter-day Saints as a whole. Their choice was not between a law of God and a law of man, but rather between what appeared to be two divinely sanctioned precepts. They regarded the practice of plural marriage as revealed by God (section 132), but they also had been instructed to obey "that law of the land which is constitutional" (D&C 98:5). In November of 1889 the Lord gave by revelation a message of assurance to President Woodruff and his counselors: "Thus saith the Lord, unto my servants . . . I the Lord hold the destiny of this nation, and all other nations of the earth in mine own hands; all that I have revealed, and promised and decreed . . . shall come to pass, and no power shall stay my hand." Nevertheless, while President Woodruff was praying for guidance, the Lord showed him "by vision and revelation exactly what would take place" if the practice of plural marriage was not stopped. He foresaw that all the temples would be lost and ordinances for the living and the dead would cease, the First Presidency and the Twelve as well as other leaders would be imprisoned, and that under these conditions the Church and its work would be destroyed. President Woodruff's description of this revelation was published in the Doctrine and Covenants for the first time in the 1981 edition (see "Excerpts from Three Addresses by President Wilford Woodruff Regarding the Manifesto," following OD 1). In the light of these instructions, the First Presidency in 1889 withdrew authorization for further plural marriages. The Endowment House, an adobe structure on Temple Square which had been built as a place where sacred ordinances could be performed until the Salt Lake Temple was finished, was torn down during November of 1889, when President Woodruff learned that unauthorized plural marriages were being performed there. Following the Supreme Court's decision in 1890, charges intensified to the effect that the Church was still sanctioning plural marriages. In response, President Woodruff issued the "Manifesto" (Official Declaration 1) just before the October general conference: "Inasmuch as laws have been enacted by Congress forbidding plural marriages, which laws have been pronounced constitutional by the court of last resort, I hereby declare my intention to submit to those laws, and... publicly declare that my advice to the Latter-day Saints is to refrain from contracting any marriage forbidden by the law of the land" (Official Declaration 1, emphasis added). Concerning the circumstances in which this statement was prepared, President Woodruff testified: "I went before the Lord, and I wrote what the Lord told me to write." Thus Official Declaration 1 is an inspired announcement of the fact that a revelation, previously received, had ended the practice of plural marriages. Some wondered how these instructions applied to those who had already entered plural marriage. Within a short time Church leaders and U. S. Government officials agreed that new polygamous marriages would be permitted to continue living with and supporting them without fear of prosecution. Under these terms Utah was finally admitted as one of the United States in 1896. For a time the Church allowed plural marriages to be performed outside of the United States, particularly in the Mormon colonies of northern Mexico. In 1904, however, President Joseph F. Smith again upheld the principles set forth in the Official Declaration of 1890 and stressed that the Church henceforth would not sanction plural marriages anywhere in the world. President Smith also directed that the 1890 Manifesto be included in the Doctrine and Covenants, and this was done with copies printed beginning in 1908. Two members of the Twelve, John W. Taylor and Matthias F. Cowley, could not accept President Smith's expanded application of the prohibition against polygamous marriages. In 1905 the First Presidency had to take the unusual step of asking for these Apostles' resignation. Since that time several small "fundamentalist" groups have continued to insist that plural marriage is an essential doctrine, and have gained public notoriety by performing such marriages. These persons, however, have been denounced by Church leaders and are subject to excommunication. All this has served to demonstrate the importance of following the living prophet through whom revelation continues to guide the Church in each era of its history. (Richard O. Cowan, Studies in Scripture Volume 1, The Doctrine and Covenants) At a special conference held in Salt Lake City, August 28 and 29, 1852, the doctrine of "plural marriage" was first publicly declared. The revelation to Joseph Smith upon the subject was read, and Orson Pratt gave a discourse from the standpoint of the Bible. The bounds and restrictions of the law as laid down by modern revelation were clarified. As previously discussed, a number of the leading brethren were already practicing the doctrine. Following this conference, others received the sanction of President Young, who held the keys of this order of marriage, to enter into its practice. In certain instances the President urged Church leaders to marry and provide a home for worthy women of the community, who had been denied the opportunity for the development of personality which comes from married life. The philosophical reasons for the doctrine of plural marriage have been previously discussed (see topic 71). At the end of the first year's migration to Utah the number of women exceeded the number of men. That excess of women continued for half a century. Under the Mormon practice of "plural marriage" these women were absorbed into family life in the several communities. The practice was necessarily limited, only about two per cent of the men eligible for marriage having more than one wife. Nor was the law applicable to the general population of the territory or even to the general membership of the Church. Only those men who obtained the sanction of the President, who kept in mind the character and fitness of the individual, could marry a second wife, and then only with the consent of the first wife. In the operation of such a social law there developed irregularities and abuses. The practice of the doctrine required a degree of self-sacrifice and an unselfish devotion to principle beyond the power of most people. The practice of plural marriage, or as it was erroneously called, "polygamy," created a considerable stir in the press and became the center of attack against the Church by its enemies. As Utah was a territory of the United States and as the laws for territories are passed by Congress, the discussion of "polygamy" was carried to that body and became the chief argument against the admission of Utah as a State. So bitter did the attacks against the Church become that Congress, under the influence of lobbyists and of the press, passed an "anti-bigamy law" in 1862, aimed at the suppression of "polygamy" among the Mormons. The bill was signed by President Lincoln, July 8, 1862, and made the contracting of a plural marriage punishable by a fine of $500 or imprisonment for a term of five years, or both. In the main the President and members of Congress were not hostile to the Mormon people, but they were opposed to the practice of polygamy. They appear to have been conscientious and genuine in their feeling that polygamy was a bad social practice and should not be tolerated upon those grounds. The political platform upon which Lincoln was elected, contained a plank condemning the practice of polygamy. Out of friendship for the Mormons, with whom he had become acquainted in Illinois, President Lincoln neglected to appoint officers to enforce the anti-bigamy law. The enemies of the Church, who were seeking its destruction, were not content with letting the issue drop. The law contained a provision forbidding a religious body in a territory to hold real estate in value to exceed $50,000. This was aimed directly at the Church of Jesus Christ of Latter-day Saints. An effort made by Governor Harding of Utah in 1863 to have Brigham Young punished under this law failed, the constitutionality of the whole law being questioned. The agitation against polygamy grew more bitter as the years progressed, but it was not until 1874 that the constitutionality of the "anti-bigamy law" was tried and an attempt made to enforce it. The Mormon people were confident that the law was unconstitutional and that if a trial case was carried to the higher courts it would be so declared and the uncertain state of affairs cleared up. Accordingly, George Reynolds, the private secretary of Brigham Young, volunteered to test the law. The Federal officers of the territory seemed equally desirous of clarifying the matter by a friendly suit. Accordingly, Reynolds was indicted. He voluntarily appeared in court and furnished the evidence of the facts whereby he had violated the law. He was convicted, sentenced to one year's imprisonment, and ordered to pay a fine of $500. The case was appealed to the Supreme Court of the territory, where it was dismissed on the grounds that the grand jury which found the indictment against Reynolds was an illegal jury. The constitutionality of the law still being undecided, a second trial was held in 1875, before Alexander White, Chief Justice of Utah. The friendly nature of the previous trial was entirely lacking, the prosecution becoming bitter toward the accused, and the accused in his turn refusing to furnish the evidence to prove a violation of the law. A conviction was obtained, however, and Reynolds received the severe sentence of $500 fine and two years in the penitentiary at hard labor. The Supreme Court of Utah confirmed the decree, and the case was appealed to the United States Supreme Court, which upheld the constitutionality of the law, to the surprise of the Church and many constitutional lawyers. It was a stunning blow to the Church and the forerunner of a period of intense persecution. The decision was not given, however, until January 6, 1879. In the meantime Brigham Young had died, and the quorum of the Twelve Apostles became the presiding authority of the Church. An attempt to have the trial of George Reynolds reopened, and a petition to have him pardoned, met with failure. He was committed to prison, June 16, 1879. In October, 1880, the first presidency was again organized with John Taylor as President of the Church. Upon his administration fell the brunt of the "anti-bigamy" campaign. Following the death of Brigham Young and especially after the decision of the Supreme Court on the Reynold's case, an effort was made by bitter enemies to bring about the end of polygamy and to crush the Church. Their agitation and false representations through the press resulted in the passage of new legislation aimed at the suppression of polygamous practices. In March, 1882, Congress passed the "Edmund's Bill," amending the "anti-bigamy law" of 1862. This measure added to the punishable offense of plural marriages, "polygamous living," which was defined as "unlawful cohabitation." The law deprived all who lived the polygamous relationship of the right to vote, or to hold public office. Further it abrogated the right of the traditional jury trial in that a mere belief in the doctrine of plural marriage was sufficient to bar an individual from jury service. This law further declared all registration and election offices vacant in the territory and provided for Federal appointees in their place. The Edmunds law virtually deprived Utah of those rights of self-government which had become a definite factor in the government of territories. The law was made retroactive in regard to the franchise. No individual who had ever lived the law of plural marriage was allowed to vote, regardless of whether he was then living that law or not. A campaign of bitter persecution began against those men who had entered into plural marriage before or after the passage of the law. This campaign lasted throughout the entire administration of President Taylor. Hundreds of homes were broken up, the fathers and husbands being sent to the penitentiary. Women were sent to prison for "contempt of court," because they refused to testify against their husbands. Following the severe sentence given Rudger Clawson in October, 1884, there developed what was termed the "segregation ruling." This was a ruling of the courts that separate indictments might be found against a man for every day he was found guilty of living with a plural wife. This ruling of the courts was responsible for driving the leaders of the Church into exile, for it amounted to an announcement that a man who practiced polygamy, or even attempted to provide for his several wives, might by an accumulation of separate charges, be sent to prison for life. This "segregation policy" was condemned by the Supreme Court of the United States in the case of Lorenzo Snow, which came before it in February, 1887. In March of 1887, Congress passed a still more rigid measure to suppress polygamy, known as the "Edmunds-Tucker Law." This law provided for the disincorporation of the Church of Jesus Christ of Latter-day Saints, which taught the doctrine, and of the Perpetual Emigration Fund Company. The property of these corporations was to escheat to the Federal Government to be used for the benefit of schools in the territory. Buildings and grounds used exclusively for religious services, and burial grounds, were alone exempted from the law. This infamous law was denounced in Congress by many notable non-Mormons, but the popular clamor against polygamy secured its passage. The United States Marshal Dye took charge of the real and personal property of the Church. In order to retain the use of the tithing offices, and historian's office, the Church was forced to pay the government an annual rental of $2,400. Four hundred fifty dollars a month was paid to retain the use of the Guardo house, and the use of the temple block was retained by paying a high rental. During this period the Church was under heavy financial stress. It could not borrow a dollar. Only the faithful payment of tithes enabled it to weather the storm. From hiding places, generally called the "underground," the exiled First Presidency conducted the affairs of the Church. John Taylor died in exile July 27, 1887, at Kaysville, Utah. After the death of John Taylor, the crusade against polygamy continued, but with considerable tolerance on the part of the officers. President Grover Cleveland pardoned a number of men who had been given extraordinarily severe sentences, among them Charles Livingston, Rudger Clawson and Joseph H. Evans. In Idaho and Arizona the feeling against polygamy became intense. In 1885, the Idaho Legislature passed a law which disfranchised all members of the Church which taught such a doctrine as this, deprived all Mormons of the right to vote or hold office, regardless of whether or not they practiced polygamy themselves. The constitutionality of the law was questioned. It was upheld by the United States Supreme Court in a decision of February 3, 1890. Such a bill was introduced in Congress for the Territory of Utah, called the "Stubble Bill," but even prominent non-Mormons of Utah opposed it, and it was defeated. In the midst of these trying difficulties, Wilford Woodruff, who had been sustained President of the Church, April 7, 1889, appealed to the Lord in prayer. In answer he received a revelation, suspending "plural marriage." The anti-polygamy laws had placed the members of the Church on the horns of a dilemma. They must disobey the laws of God or the laws of the land. The revelation brought them relief. On September 25, 1890, President Woodruff issued his famous "Manifesto" which declared an end to the contracting of plural marriages in the Church and called upon the members to obey the law of the land. In the October conference the "Manifesto" was sustained and thus became binding upon the Church. In that conference President Woodruff said: "I want to say to all Israel that the step which I have taken in issuing this manifesto has not been done without earnest prayer before the Lord. * * * I am not ignorant of the feelings that have been engendered through the course I have pursued. * * * The Lord will never permit me or any other man who stands as the President of this Church to lead you astray. It is not in the program. It is not in the mind of God. If I were to attempt that the Lord would move me out of my place." The results of the manifesto was a noticeable change in attitude toward the Church. President Harrison issued a proclamation of amnesty on January 4, 1893, to those who had entered into "polygamous marriages" prior to November 1, 1890. The restrictions against voters were removed, and in 1893 the personal property of the Church was returned to its rightful owners. Three years later, when Utah achieved Statehood, the real estate which had been confiscated was likewise returned to the Church. (William Edwin Berrett, The Restored Church) On 24 September 1890 Wilford Woodruff, President of the Church, issued a statement, known as "the Manifesto" or "Official Declaration," which publicly announced that the Mormon people had discontinued performing plural marriages. The following day, 25 September 1890, President Woodruff recorded the following in his journal: I have arrived at a point in the History of my life as the President of the Church of Jesus Christ of Latter Day Saints where I am under the necessity of calling for the Temporal Salvation of the Church. The United States Government has taken a Stand & passed Laws to destroy the Latter day Saints upon the Subject of poligamy or Patriarchal order of Marriage. And after Praying to the Lord & feeling inspired by his spirit I have issued the following proclamation which is sustained by the Council and 12 Apostles. Within two weeks of its issuance, the Manifesto was presented to a general conference of the Church, where it was unanimously approved. The justification for rescinding this practice was twofold: (1) when God gives a commandment to his people and they are effectively hindered in obeying that commandment, it is for God to accept their offering and to require that work at their hands no more, and (2) the authority which issues a command has the right and the power to revoke it. (Revelations of the Prophet Joseph Smith, Lyndon Cook) Official Declaration 2 Few things have had a greater impact on the gospel's worldwide progress than did the revelation received in 1978 through President Spencer W. Kimball extending the blessing of the priesthood to members of all races. Over the years, Blacks had been free to join the Church and were welcomed at its activities, but they could not receive the priesthood. Latter-day Saints accepted this ban as inspired, but it increasingly became the subject of criticism and attacks, especially during the widespread agitation for civil rights in the 1960s. A few, even within the Church, tauntingly suggested that the Prophet should "receive a revelation" to change the policy. Significantly, however, the revelation did not come in the face of these pressures, but it came in due course over a decade later when such agitation had largely ceased. Just as had been the case in 1890, divine revelation rather than external pressures brought the important change. Over a period of several months the General Authorities discussed at length in their regular temple meetings the matter of extending the blessings of the priesthood. In addition to these deliberations, President Kimball frequently went to the temple, particularly on Saturdays and Sundays when he could be in that holy place alone in order to plead for guidance. "I want to be sure," he later reflected. In recalling the events associated with this time period, President Kimball explained: I remember very vividly that day after day I walked to the temple and ascended to the fourth floor where we have our solemn assemblies and where we have our meetings of the Twelve and the First Presidency. After everybody had gone out of the temple, I knelt and prayed. I prayed with much fervency. I knew that something was before us that was extremely important to many of the children of God. I knew that we could receive the revelations of the Lord only by being worthy and ready for them and ready to accept them and put them into place. Day after day I went alone and with great solemnity and seriousness in the upper rooms of the temple, and there I offered my soul and offered my efforts to go forward with the program. I wanted to do what he wanted. I talked about it to him and said, "Lord, I want only what is right. We are not making any plans to be spectacularly moving. We want only the thing thou dost want, and we want it when you want it and not until." On 1 June 1978, nearly all the General Authorities gathered, fasting, for their regular monthly meeting in the temple. After this three-hour session which was filled with spiritual uplift and enlightenment, President Kimball invited his counselors and the Twelve to remain while the other General Authorities were excused. When the First Presidency and the Twelve were alone, he again brought up the possibility of conferring the priesthood on worthy brethren of all races. He expressed the hope that there might be a clear answer received one way or the other. "At this point," Elder Bruce R. McConkie recalled, "President Kimball asked the brethren if any of them desired to express their feelings and views as to the matter at hand. We all did so, freely and fluently and at considerable length, each person stating his views and manifesting the feelings of his heart. There was a marvelous outpouring of unity, oneness, and agreement in the council." After a two-hour discussion, President Kimball asked the group to unite in formal prayer and modestly suggested that he act as voice. He recalled: I told the Lord if it wasn't right, if He didn't want this change to come in the Church that I would be true to it all the rest of my life, and I'd fight the world . . . if that's what He wanted. . . . I had a great deal to fight, myself largely, because I had grown up with this thought that Negroes should not have the priesthood and I was prepared to go all the rest of my life till my death and fight for it and defend it as it was. But this revelation and assurance came to me so clearly that there was no question about it. Elder McConkie further described the occasion: It was during this prayer that the revelation came. The Spirit of the Lord rested mightily upon us all; we felt something akin to what happened on the day of Pentecost and at the dedication of the Kirtland Temple. From the midst of eternity, the voice of God, conveyed by the power of the Spirit, spoke to his prophet. . . . And we all heard the same voice, received the same message, and became personal witnesses that the word received was the mind and will and voice of the Lord. Reflecting on this experience, President Spencer W. Kimball and President Ezra Taft Benson and others of the Twelve concurred that none "had ever experienced anything of such spiritual magnitude and power as was poured out upon the Presidency and the Twelve that day in the upper room in the house of the Lord." During the following week, an official announcement of this revelation was prepared under President Kimball's direction. On 9 June 1978, this inspired announcement was approved by the General Authorities and was issued to the public. "As we have witnessed the expansion of the work of the Lord over the earth," the Brethren declared, "we have been grateful that people of many nations have responded to the message of the restored gospel, and have joined the Church in ever-increasing numbers. This, in turn, has inspired us with a desire to extend to every worthy member of the Church all of the privileges and blessings which the gospel affords." Witnessing "the faithfulness of those from whom the priesthood has been withheld," Church leaders pleaded "long and earnestly" in behalf of these people. "He [the Lord] has heard our prayers," the Brethren affirmed, "and by revelation has confirmed that the long-promised day has come when every faithful, worthy man in the Church may receive the holy priesthood, with power to exercise its divine authority, and enjoy with his loved ones every blessing that flows therefrom, including the blessings off the temple" (Official Declaration 2). This revelation was approved at the fall general conference that year, and was added to the Doctrine and Covenants as "Official Declaration 2" in the new 1981 section. The impact of this revelation was far-reaching. Faithful black Latter-day rejoiced as they received long-hoped-for ordination to the priesthood, mission calls, calls to serve in bishoprics or stake presidencies, and, of course, the eternal blessings of the temple. In November 1978, just five months after the revelation came, the First Presidency called two experienced couples to open missionary work in the black nations of Nigeria and Ghana. Like sections 137 and 138, Official Declaration 2 was added to the scriptural canon at a particularly appropriate time in the Church's history. The introductory statement in the 1981 edition explains that sections 137 and 138 both set forth "the fundamentals of salvation for the dead." Within a decade of their being added to the Standard Works, the number of temples in service or under construction more than doubled. Similarly, Official Declaration 2 was added to the canon at a time of unprecedented international Church growth. In this setting, the 1978 revelation paved the way for the Church more than ever before to fulfill its worldwide mission. Sections 137 and 138 bolstered the Latter-day Saints' efforts to extend gospel blessings to the dead in a greater way than ever before. Official Declaration 2 likewise opened the door to reach all the living (as well as the dead) with the privileges and opportunities of the Lord's plan for eternal progress and joy. (Richard O. Cowan, Studies in Scripture Volume 1, The Doctrine and Covenants) From the time of Joseph Smith the Church maintained a policy prohibiting those of African Negroid descent from being ordained to the priesthood. Although Church leaders have consistently agreed that the time would come when this restriction would be lifted, they have, nevertheless, maintained that nothing short of revelation from God could alter the policy. Particular attention has been given to the restriction in recent years following the phenomenal growth of the Church in foreign lands as well as the increase in racial tensions within the United States. In 1960 stakes began to be organized in foreign nations, and today the Church is clearly an international organization. With the decision to build a temple in Brazil, the policy regarding the African blacks came into sharp focus because interracial marriage is a common practice there. Under these conditions President Spencer W. Kimball began an exhaustive personal study of the scriptures as well as statements of Church leaders since Joseph Smith, and asked other General Authorities to share their personal feelings relative to the longstanding Church policy. Then he began to inquire of the Lord if the time was not right to extend the priesthood blessings to this restricted people. Recalling this period, President Kimball stated, "Day after day, and especially on Saturdays and Sundays when there were no organizations in the temple, I went there when I could be alone." The result was a revelation on 1 June 1978. On Thursday, 1 June 1978, the First Presidency and ten of the Quorum of the Twelve Apostles gave the matter special attention. Then, following the monthly fast meeting of the General Authorities in the Salt Lake Temple on 1 June, President Kimball "asked the Twelve not to go home," but to stay for a special prayer circle with him. It was on this occasion, at 2:45 p.m., that the Lord confirmed the wishes of the Brethren to rescind the policy that prohibited African blacks from receiving the priesthood. President Kimball declared, "I offered the final prayer and I told the Lord if it wasn't right, if He didn't want this change to come in the church, that I would be true to it all the rest of my life, and I'd fight the world against it if that's what He wanted.... But this revelation and assurance came to me so clearly that there was no question about it.... I knew that the time had come." The following account of the event is given by Elder Bruce R. McConkie: On the first day of June in this year, 1978, the First Presidency and the Twelve, after full discussion of the proposition and all the premises and principles that are involved, importuned the Lord for a revelation. President Kimball was mouth, and he prayed with great faith and great fervor, and this was one of those occasions when an inspired prayer is offered.... It was given President Kimball what he should ask. He prayed by the power of the Spirit and there was perfect unity, total and complete harmony, between the Presidency and the Twelve on the issue involved. And when President Kimball finished his prayer the Lord gave a revelation by the power of the Holy Ghost. . . . On this occasion, because of the importuning and the faith, and because the hour and the time had arrived, the Lord in his providence poured out the Holy Ghost upon the First Presidency and the Twelve, in a miraculous and marvelous manner beyond anything that any then present had ever experienced. . . . And the result was that President Kimball knew and each one of us knew, independent of any other person, by direct personal revelation to us, that the time had now come to extend the gospel and all its blessings of the House of the Lord, to those of every nation, and culture, and race, including the black race. There was no question whatsoever as to what happened or as to the word and message that came. During the ensuing week a statement (Official Declaration Number Two) was drafted by the First Presidency, and on Thursday, 8 June 1978, it was read to a joint meeting of the First Presidency and the Quorum of Twelve. At this meeting, in the Salt Lake Temple, the revelation "was reaffirmed by the Spirit of inspiration...when the Brethren approved the document to announce it to the world." On 9 June 1978 the official statement was read to all General Authorities in the Salt Lake City area, where it was unanimously sustained; and later that day the document was made public. On 30 September 1978 Official Declaration Number Two was presented to a general conference of the Church, where it was unanimously approved as Church policy. (Revelations of the Prophet Joseph Smith, Lyndon Cook) Meanwhile, one of the most unusual conversion stories in Church history was taking place in western Africa: a part of the world where the Church was unable, at least for the time being, to open a mission, yet where perhaps thousands of people were literally begging for missionaries to come. It began in Nigeria when several groups of black Christians somehow obtained Church books, believed them, organized churches patterned after what they read in the literature, and wrote to Church headquarters asking for missionaries. In 1960, at the request of the First Presidency, Glen G. Fisher visited some of them as he returned to Utah from his assignment as president of the South African Mission. He received a sincere and warm welcome and found that members of the various congregations he visited were anxious to be baptized into The Church of Jesus Christ of Latter-day Saints. This presented a perplexing challenge to Church leaders. It had been Church policy almost from the beginning not to ordain blacks to the priesthood, and Church leaders believed the policy could not be changed without direct revelation. Yet here were whole congregations of sincere, faithful blacks asking to have the Church established among them. President McKay wanted to do something about it, but the question was whether a Church organization could be set up and staffed among the Nigerians when they could not hold the priesthood and therefore could not run it themselves. Ironically, when President Fisher explained the policy to them, the Nigerians were not too concerned; they only wanted more literature, help in building chapels, and to be baptized. With letters from Nigerians pouring in, by 1961 President McKay concluded that the Church must permit the Nigerians to be baptized and confirmed members of the Church. He cogently observed to his counselors that this problem was even greater than that faced by the Twelve in New Testament times when the question of whether the gentiles should have the gospel shook the Church. The Lord would have to let them know what to do, he said, and when the Lord was ready He would open the door. Until then they could only tell the people they could go so far and no farther. As a preliminary step, in October the First Presidency sent LaMar S. Williams to Nigeria on a fact-finding trip. After spending a month traveling from village to village through the jungle, meeting with many congregations in mud huts and tiny chapels, and hearing hundreds of fervent testimonies from expectant Nigerians who had been praying for the arrival of missionaries from Utah, Williams returned convinced. The various congregations of "Latter-day Saints" were often quite independent of each other, but, Williams reported, they were sincere and certainly worthy of baptism. Before the end of February 1962, the First Presidency and Quorum of the Twelve decided to open a mission in Nigeria. In March, Williams was called to return there, along with his wife, Nyal, to preside over a district to be established under the umbrella of the West European Mission. Four additional couples were soon selected to assist. On November 21 Williams was set apart by President McKay as the first missionary to the black people of Nigeria and told to establish the Church, conduct missionary work, and organize all the auxiliaries, with local members supervising the auxiliaries. The would-be Saints in Nigeria were ecstatic but, unfortunately, the long hoped-for mission was not destined to open at that time. Nigeria had only recently gained independence from British colonial rule, and government officials were suspicious of outsiders. When they learned of the priesthood policy they immediately denied visas to LDS missionaries. Williams spent the next three years trying unsuccessfully to obtain vises, and the Nigerian "Saints" mounted their own campaign to try to convince their government that the Church posed no threat. In 1964 one group even had itself officially incorporated under Nigerian law as "The Church of Jesus Christ of Latter-day Saints. " Meanwhile, the Nigerians sent a few young people to Brigham Young University, supported in part by scholarship funds raised by Williams and other Saints. Each of them was baptized before returning home. Twice Williams returned briefly on temporary visitor's visas. During his second visit in October 1965, he was suddenly recalled to Salt Lake City. The First Presidency had decided to make no further efforts at that time to open the mission. Only two months later a violent military coup in Nigeria became the opening wedge of a bloody civil conflict, the Biafran War. The war wreaked havoc with the congregations of "Saints," though many people continued to watch, wait, and pray for the day when the Church finally could be established among them. That happy time was about twelve years away. In nearby Ghana, meanwhile, a similar story was taking place. Sometime in 1962 a missionary tract, the "Joseph Smith Story," found its way into the hands of a black religious leader, Dr. A. F. Mensah, who was converted almost immediately. He soon converted several others, organized a "Church of Jesus Christ of Latter-day Saints," and began to correspond with LaMar Williams at the Missionary Department of the Church. In 1964 he gave a copy of the Book of Mormon as well as other literature to J. W. B. Johnson who, after reading it and receiving a series of dramatic personal revelations, was also converted and became equally successful in spreading the gospel among fellow Ghanians. Eventually Johnson and his followers formed several "Latter-day Saint" congregations, somewhat independent of Mensah. Mensah, Johnson, and others continued through the 1970s to preach the gospel as they understood it, and to plead with the Church for missionaries and for the official establishment of the Church among them. They were helped and encouraged, at times, by a number of Saints from Utah who were in their country on temporary teaching or other professional assignments, or on business. For the time being, however, the Church could make no official response to their continuing requests for missionaries and baptism. Even though none of this resulted in any numerical growth for the Church, it is important to an understanding of the 1960s as a time of transition. Many things were changing as the Church faced the myriad challenges of international growth, and in that spirit Church leaders seriously considered opening a unique mission among the blacks of western Africa despite the fact that it could not yet grant them the priesthood. The mission was delayed but the Spirit was at work in Nigeria and Ghana as surely as it was elsewhere, planting seeds that eventually produced a rich harvest after the revelation on priesthood finally came in 1978. (James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints: Correlating the International Church, 1960-1973) The revelation had an immediate impact on the Church around the world. Worthy black families began to appear in the temples. Young blacks were called as missionaries, adding a rich dimension to the testimonies borne by all the missionaries. In South America, the tensions and discomforts once caused by the priesthood policy found solutions. In Brazil, for example, because of the high incidence of interracial marriage over several generations, people with black ancestry were difficult to identify; and prior to the revelation local Church policy required prospective priesthood holders to prove their ancestry through clear genealogical evidence before ordination. The policy was eventually liberalized to allow ordination for any who did not have obvious black features or whose patriarchal blessings identified them with one of the tribes of Israel, but it continued to be a test of faith for those who were still denied the priesthood. The new revelation provided a powerful reward for that faith. And in two black African states, Nigeria and Ghana, thousands of citizens who had been praying for years that the Church would send missionaries found their prayers answered before the year was out. One story from Brazil provides a poignant illustration of the meaning of the new revelation. In 1975 the Church announced that a temple would be built in Sao Paulo, Brazil. General Authorities in Salt Lake City were deeply moved when they learned how black members donated money, assisted in the construction, and helped plan the dedication of a temple they did not expect to enter. Helv‚cio and Rud  Martins were such a couple. Sister Martins even sold her jewelry to help with the fund-raising. Like many other blacks, the Martinses had such strong faith in a future change that they even set up a missionary fund for their son. One day they visited the temple site and, Brother Martins reported later, "we were overcome by the Spirit. We held each other and wept. " President Kimball dedicated the Sao Paulo Temple on October 30, 1978, less than five months after the revelation, and the Martins family was among the first to be sealed there. On March 31, 1990, Elder Martins was sustained to the Second Quorum of the Seventy the first black to become a General Authority of the Church. In Africa, meanwhile, the results of the revelation were equally powerful. In August 1978 the First Presidency sent Edwin Q. Cannon and Merrill Bateman on a short fact-finding trip to Nigeria and Ghana, where they met with many blacks who had been waiting for the Church for years. A few already had been baptized in America or elsewhere, but most almost two thousand in Nigeria and a thousand in Ghana were still praying for baptism. One of the leaders with whom they met in Ghana was J. W. B. Johnson, who had been waiting for fourteen years and headed seven congregations of those who wanted to become Latter-day Saints. In Nigeria they met, among others, Ime Eduok, who since his baptism in California had been coordinating several groups in his area. After these visits they reported to the First Presidency that the people of these two nations were ready for baptism. In November, Edwin and Janath Cannon and Rendell and Rachel Mabey became the first official representatives of the International Mission in West Africa, and on November 21 nineteen Nigerians were baptized. Johnson became the Church's first distinct leader in Ghana, and Eduok was the first in Nigeria. Over seventeen hundred Nigerians and five hundred Ghanians were members of the Church when the Cannons and the Mabeys returned to Utah in 1979. (James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints: Correlating the International Church, 1960-1973) The gospel has not always been sent to all people, however. From the beginning, the Lord has sent the gospel to people according to his priorities, and the priesthood has been given selectively. During the fourteen centuries from Moses to Christ, only the house of Israel had the gospel. Only the tribe of Levi was permitted to hold the Aaronic priesthood, and a few others were chosen to hold the Melchizedek priesthood. Elder Bruce R. McConkie observed: "Not only is the gospel to go, on a priority basis and harmonious to a divine timetable, to one nation after another, but the whole history of God's dealings with men on earth indicates that such has been the case in the past; it has been restricted and limited where many people are concerned." Early in this dispensation, the Lord revealed that those of the black race were not to receive the priesthood and temple blessings. In 1949 the First Presidency reaffirmed the Lord's command: "The attitude of the Church with reference to the Negroes remains as it has always stood. It is not a matter of the declaration of a policy but of direct commandment from the Lord, on which is founded the doctrine of the Church from the days of its organization, to the effect that Negroes may become members of the Church but that they are not entitled to the priesthood at the present time." That position has not always been understood or accepted, even by some in the Church. Because it did not receive specific scriptural status in the Doctrine and Covenants, some question its origin; however, not all revelations are made public. In 1977, President Kimball said, "We testify to the world that revelation continues and that the vaults and files of the Church contain these revelations which come month to month and day to day." Statements by the prophets in this dispensation suggest that there were some unanswered questions relating to blacks and the priesthood. Fifteen years before receiving the revelation, Elder Spencer W. Kimball expressed his views about this delicate and difficult matter: "The things of God cannot be understood by the spirit of men.... I have wished the Lord had given us a little more clarity in the matter. But for me, it is enough. The prophets for 133 years of the existence of the Church have maintained the position of the prophet of the Restoration that the Negro could not hold the priesthood nor have the temple ordinances which are preparatory for exaltation.... The doctrine or policy has not varied in my memory.... I know the Lord could change his policy.... If the time comes, that he will do, I am sure." Then Elder Kimball caustically rebuked members of the Church who were pressuring Church leaders to make a change regarding blacks and the priesthood: "These smart members who would force the issue, and there are many of them, cheapen the issue and certainly bring into contempt the sacred principle of revelation and divine authority." In 1973, when President Kimball became president of the Church and was asked about the position of the Church regarding the blacks and the priesthood, he answered: "I am not sure that there will be a change, although there could be. We are under the dictates of our Heavenly Father, and this is not my policy or the Church's policy. It is the policy of the Lord who has established it, and I know of no change, although we are subject to revelations of the Lord in case he should ever wish to make a change. " A few months later President Kimball gave a powerful and visionary address. He spoke of "armies of missionaries" taking the gospel to areas of the world, even to lands where the Church had never been. But no mention was made of one continent Africa. The revelation on the priesthood had to precede the gospel message being spread through out Africa. David M. Kennedy, who served as a special representative of the First Presidency to help move the gospel to foreign nations, told of a large atlas that President Kimball kept in his office. When they studied it together, Brother Kennedy would place his hand over sub-Saharan Africa, saying, "We can't go there unless they have the priesthood." Returning from the temple after receiving the revelation of June 1978, President Kimball stopped at David Kennedy's office and said, "You can take your hand off that map, David. We can now go to Africa!" In this dispensation some Church leaders believed the blacks would not receive the priesthood before the Millennium. Similarly, the prophets and apostles at Jesus' time did not fully comprehend some of the basic principles of the gospel or the Lord's timetable. It wasn't until after glorious revelations were received that they completely understood the doctrines of the Atonement, resurrection, or of taking the gospel to all nations. Elder McConkie said that because the gospel had been only for the house of Israel, the earliest apostles were not able to envision that after the resurrection the gospel should then go to all the world. But Peter was still a prophet, even though he had to receive a vision before he fully understood that the gospel was to be taken to the gentiles at that time. In this dispensation, some Church leaders spoke from limited understanding regarding when the priesthood would be given to the blacks. Elder McConkie spoke of that matter: "There are statements in our literature by the early brethren that we have interpreted to mean that the Negroes would not receive the priesthood in mortality. I have said the same things.... We spoke with a limited understanding and without the light and knowledge that now has come into the world. (The Heavens Are Open: Official Declaration 2: Revelation on the Priesthood, The 1992 Sperry Symposium on the Doctrine and Covenants and Church History) -------------------------------------------------------------------------- Comments on Official Declaration-2, by S. Kurt Neumiller -------------------------------------------------------------------------- It is well known that the Church of Jesus Christ of Latter-day Saints formerly did not permit those of African Negro descent to be ordained to the Priesthood. While no official statement of policy or revelation concerning why this was the case has been made, we can get the general background from the Scriptures. In an effort to do this, a reverse chronology will be presented starting with the most recent events and concluding with the most ancient. They will be in two groups, A - Contemporary, and B - Ancient. The contemporary references will establish the policy and statements made regarding the policies, as well as the perceived source of the policy. The Ancient references will address the source and cause of the issue at hand. The presentation will be reasonably comprehensive from a scriptural point of view, but not exhaustive. For a more rigorous treatment of the historical aspects of this issue, see the work entitled _Chronology Pertaining to Blacks and the Priesthood_. This work is intended to be the presentation of a reasonably robust working hypothesis. It is not in any way intended to be the final word on the issue, or to be the conclusive statement of fact. A - 1 Importuning on the part of leadership of LDS Church results in revelation and Official Declaration - 2. Over a period of several months the General Authorities discussed at length in their regular temple meetings the matter of extending the blessings of the priesthood. In addition to these deliberations, President Kimball frequently went to the temple, particularly on Saturdays and Sundays when he could be in that holy place alone in order to plead for guidance. "I want to be sure," he later reflected. In recalling the events associated with this time period, President Kimball explained: I remember very vividly that day after day I walked to the temple and ascended to the fourth floor where we have our solemn assemblies and where we have our meetings of the Twelve and the First Presidency. After everybody had gone out of the temple, I knelt and prayed. I prayed with much fervency. I knew that something was before us that was extremely important to many of the children of God. I knew that we could receive the revelations of the Lord only by being worthy and ready for them and ready to accept them and put them into place. Day after day I went alone and with great solemnity and seriousness in the upper rooms of the temple, and there I offered my soul and offered my efforts to go forward with the program. I wanted to do what he wanted. I talked about it to him and said, "Lord, I want only what is right. We are not making any plans to be spectacularly moving. We want only the thing thou dost want, and we want it when you want it and not until." On 1 June 1978, nearly all the General Authorities gathered, fasting, for their regular monthly meeting in the temple. After this three-hour session which was filled with spiritual uplift and enlightenment, President Kimball invited his counselors and the Twelve to remain while the other General Authorities were excused. When the First Presidency and the Twelve were alone, he again brought up the possibility of conferring the priesthood on worthy brethren of all races. He expressed the hope that there might be a clear answer received one way or the other. "At this point," Elder Bruce R. McConkie recalled, "President Kimball asked the brethren if any of them desired to express their feelings and views as to the matter at hand. We all did so, freely and fluently and at considerable length, each person stating his views and manifesting the feelings of his heart. There was a marvelous outpouring of unity, oneness, and agreement in the council." After a two-hour discussion, President Kimball asked the group to unite in formal prayer and modestly suggested that he act as voice. He recalled: I told the Lord if it wasn't right, if He didn't want this change to come in the Church that I would be true to it all the rest of my life, and I'd fight the world . . . if that's what He wanted. . . . I had a great deal to fight, myself largely, because I had grown up with this thought that Negroes should not have the priesthood and I was prepared to go all the rest of my life till my death and fight for it and defend it as it was. But this revelation and assurance came to me so clearly that there was no question about it. Elder McConkie further described the occasion: It was during this prayer that the revelation came. The Spirit of the Lord rested mightily upon us all; we felt something akin to what happened on the day of Pentecost and at the dedication of the Kirtland Temple. From the midst of eternity, the voice of God, conveyed by the power of the Spirit, spoke to his prophet. . . . And we all heard the same voice, received the same message, and became personal witnesses that the word received was the mind and will and voice of the Lord. Reflecting on this experience, President Spencer W. Kimball and President Ezra Taft Benson and others of the Twelve concurred that none "had ever experienced anything of such spiritual magnitude and power as was poured out upon the Presidency and the Twelve that day in the upper room in the house of the Lord." (Richard O. Cowan, Studies in Scripture Volume 1, The Doctrine and Covenants) It should be noted during the 1960s there were native groups in both Ghana and Nigeria whom came upon LDS Church literature and independently petitioned the Church in Salt Lake City, Utah to send missionaries and to establish itself locally. A mission was established in Nigeria in 1962 and missionary efforts were undertaken, but political opposition (the government denied visa) and civil strife (the Biafran war, 1965) forced the Church to close the mission. A - 2 Doctrine of Salvation different for African Negroes. Pres. Joseph Fielding Smith states the doctrine of salvation for Negroes was such that Baptism, Confirmation, and Enduring to the End are sufficient to inherit Celestial Glory. (Smith, J.F., Answers to Gospel Questions, Vol. IV, 1963) A - 3 Policy of not giving Priesthood to the Blacks is by revelation, but that revelation was never made public. Early in this dispensation, the Lord revealed that those of the black race were not to receive the priesthood and temple blessings. In 1949 the First Presidency reaffirmed the Lord's command: "The attitude of the Church with reference to the Negroes remains as it has always stood. It is not a matter of the declaration of a policy but of direct commandment from the Lord, on which is founded the doctrine of the Church from the days of its organization, to the effect that Negroes may become members of the Church but that they are not entitled to the priesthood at the present time." [See statement of the First Presidency of The Church of Jesus Christ of Latter-day Saints, 17 Aug. 1949, Archives, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah, as quoted in "Neither White Nor Black": Mormon Scholars Confront the Race Issue in a Universal Church, ed. Lester Bush and Armand Mauss (Midvale, Utah: Signature Books, [1984]), p. 221." (The Heavens Are Open: Official Declaration 2: Revelation on the Priesthood, The 1992 Sperry Symposium on the Doctrine and Covenants and Church History) A - 4 Joseph Smith Jr. unequivocally equates African Negroes with the literal lineage of Canaan son of Ham and indicates that the ancient curse of Ham is still in place to the current day. The first Sabbath after our arrival in Jackson county, Brother W. W. Phelps preached to a western audience over the boundary of the United States, wherein were present specimens of all the families of the earth; Shem, Ham and Japheth; several of the Lamanites or Indians-- representative of Shem; quite a respectable number of negroes-- descendants of Ham; and the balance was made up of citizens of the surrounding country, and fully represented themselves as pioneers of the West. At this meeting two were baptized, who had previously believed in the fulness of the Gospel. [History of the Church Volume 1: Chapter 15., page 191] "And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren." "Blessed be the Lord God of Shem; and Canaan shall be his servant" (Gen. 9:25, 26). Trace the history of the world from this notable event down to this day, and you will find the fulfillment of this singular prophecy. What could have been the design of the Almighty in this singular occurrence is not for me to say; but I can say, the curse is not yet taken off from the sons of Canaan, neither will be until it is affected by as great a power as caused it to come; and the people who interfere the least with the purposes of God in this matter, will come under the least condemnation before Him; and those who are determined to pursue a course, which shows an opposition, and a feverish restlessness against the decrees of the Lord, will learn, when perhaps it is too late for their own good, that God can do His own work, without the aid of those who are not dictated by His counsel. [History of the Church Volume 2: Chapter 30., page 438-439] Noah was a righteous man, and yet he drank wine and became intoxicated; the Lord did not forsake him in consequence thereof, for he retained all the power of his priesthood, and when he was accused by Canaan, he cursed him by the priesthood which he held, and the Lord had respect to his word, and the priesthood which he held, notwithstanding he was drunk, and the curse remains upon the posterity of Canaan until the present day. [History of the Church Volume 4: Chapter 26., page 446] B - 1 Ham is presented as Incestuous, and his offspring through Canaan is not permitted to hold the Priesthood. Abraham 1:21-27 21 Now this king of Egypt was a descendant from the loins of Ham, and was a partaker of the blood of the Canaanites by birth. 22 From this descent sprang all the Egyptians, and thus the blood of the Canaanites was preserved in the land. 23 The land of Egypt being first discovered by a woman, who was the daughter of Ham, and the daughter of Egyptus, which in the Chaldean signifies Egypt, which signifies that which is forbidden; 24 When this woman discovered the land it was under water, who afterward settled her sons in it; and thus, from Ham, sprang that race which preserved the curse in the land. 25 Now the first government of Egypt was established by Pharaoh, the eldest son of Egyptus, the daughter of Ham, and it was after the manner of the government of Ham, which was patriarchal. 26 Pharaoh, being a righteous man, established his kingdom and judged his people wisely and justly all his days, seeking earnestly to imitate that order established by the fathers in the first generations, in the days of the first patriarchal reign, even in the reign of Adam, and also of Noah, his father, who blessed him with the blessings of the earth, and with the blessings of wisdom, but cursed him as pertaining to the Priesthood. 27 Now, Pharaoh being of that lineage by which he could not have the right of Priesthood, notwithstanding the Pharaohs would fain claim it from Noah, through Ham, therefore my father was led away by their idolatry; Here we have Ham fathering Egyptus who is mother of Pharaoh. But we learn in v. 25 that Egyptus is the daughter of Ham. Thus we have an issue of incest. The first Egyptus referenced in v. 23 might be the daughter of Egyptus, but even then it is still incestuous as she would then be grand-daughter instead of daughter. Thus, something of Ham's character is revealed. We also have the positive identification of a curse pertaining to the Priesthood which is lineage based, through Canaan. The text states "he could not have the right of Priesthood". The "right" means "a just or legal claim to". Thus, Pharaoh, while be a righteous man (v. 26), his lineage precluded any just or legal claim to the Priesthood (v. 27). As an aside, it is interesting to note the lineage of Ham is equated with Egypt Biblically (cf. Ps. 78:51, 105:23-27, 106:22). Also, Biblical references to the land of "Cush" are of interest to us on this subject. The Hebrew word "cush" literally translates to the English "black". Ancient Cush is modern day Ethiopia, neighbor to Egypt. Also, Egyptians and Canaanites are repeatedly categorized as depraved in the Law with incest being one of the foremost sins among them, e.g., Pharaoh's kidnapping of Sarai in Egypt (Gen. 12:10-20), Abimilech's perversions (Gen. 20; 26:7-11), offenses of Er and Onan, sons of Judah's Canaanite wife (Gen. 38), Sodomites (Gen. 19:5-8), Potiphar's wife attempts to seduce Joseph (Gen. 39), and the prohibitions against committing the kinds of acts found among the Canaanites among which matters of incest receive detailed treatment (Lev. 18; 20). B - 2 Ham instigates a curse from Noah. Gen. 9:20-27 20 And Noah began to be an husbandman, and he planted a vineyard: 21 And he drank of the wine, and was drunken; and he was uncovered within his tent. 22 And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. 23 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. 24 And Noah awoke from his wine, and knew what his younger son had done unto him. 25 And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. 26 And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant. 27 God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant. In v. 22 we learn that Ham saw "the nakedness of his father". Are we to interpret this literally or figuratively? The safest interpretation is the one delivered by the Scriptures themselves. In Lev. 18:7 we learn that the "nakedness of your father" is in fact the nakedness of your mother: The nakedness of thy father, or the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness. And in Deut. 27:20 a similar statement is made, but is inclusive of your father's wife, which may or may not be the mother: Cursed be he that lieth with his father's wife; because he uncovereth his father's skirt. And in Ezek. 22:9-11 we have the men of Israel being indicted for various acts of lasciviousness, some associated with idolatry, including adultery, fornications, and incest: And in thee they eat upon the mountains: in the midst of thee they commit lewdness. In thee have they discovered their fathers' nakedness: in thee have they humbled her that was set apart for [menstruation]. And one hath committed abomination with his neighbour's wife; and another hath lewdly defiled his daughter in law; and another in thee hath humbled his sister, his father's daughter. This clearly categorizes "discovering [i.e., uncovering] their father's nakedness" an act of sexual immorality. To lend further credence to this reading, we should note in v. 21 when it says "he was uncovered within his tent", the "his" in the Hebrew is in fact gender ambiguous and can just as fairly be translated "her" as "his". The "his" is simply a traditional translation. Taking all of this together with the statements of Abr. 1 and elsewhere in the Law, we can safely conclude that the issue Ham was cursed over was that of incestuous lust for Noah's wife, presumably his own mother. The text does not indicate that he had relations with her, only that he "saw" her. B - 3 Canaan is cursed. And Noah awoke from his wine and knew what his youngest son had done to him, he said, "Cursed be Canaan, the lowest of slaves shall he be to his brothers." And he did not curse Ham. But rather his son, because God had already blessed the sons of Noah. [The Dead Sea Scrolls., Wise, Abegg and Cook, Harper Collins, 1996, page 273] This Dead sea Scroll fragment indicates the reason Canaan was cursed was because Ham had already been blessed by God, so out of deference to this Noah curses Canaan. This agrees with the statement in Abr. 1:26 concerning the blessings and cursing dealt out to Ham: 26 Pharaoh, being a righteous man, established his kingdom and judged his people wisely and justly all his days, seeking earnestly to imitate that order established by the fathers in the first generations, in the days of the first patriarchal reign, even in the reign of Adam, and also of Noah, his father, who blessed him [via his lineage] with the blessings of the earth, and with the blessings of wisdom, but cursed him as pertaining to the Priesthood. Thus Noah curses Canaan, son of Ham. This type of lineage-based curse is common to the Bible as it is plain that children tend to walk in the footsteps of their parents, so as long as the bad example of a parent persists to influence their offspring they are cursed (cf. Exod. 20:5). It is worth noting here that these types of lineage-based inter-generational curses answer the sins of the children upon the heads of the rebellious parent (cf. 2 Ne. 4:6, D&C 68:25). B - 4 Why the curse on Ham and Canaan is so severe. Moses 8:27-30 27 And thus Noah found grace in the eyes of the Lord; for Noah was a just man, and perfect in his generation; and he walked with God, as did also his three sons, Shem, Ham, and Japheth. 28 The earth was corrupt before God, and it was filled with violence. 29 And God looked upon the earth, and, behold, it was corrupt, for all flesh had corrupted its way upon the earth. 30 And God said unto Noah: The end of all flesh is come before me, for the earth is filled with violence, and behold I will destroy all flesh from off the earth. Here we learn that previous to the Great Flood that Noah and all three sons including Ham "walked with God". Thus, previous to the Deluge, Ham was a righteous man. Then the earth became corrupt and wicked, and Ham appears to have gone with it. Thus, we have an extremely righteous man being persuaded by the world and ultimately being corrupted by it. In the Law of Moses and PofGP accounts paralleling the Law, only Enoch and the residents of Enoch's Zion and Noah and his sons are explicitly presented as "walking with God". We can assume by implication that Moses did as well. From what I can gather, going from this level of righteousness to the extreme level of wickedness Ham was in would certainly make Ham eligible for distinction as "Perdition". In support of this, we should recall that Cain was explicitly labeled "Perdition" and was also cursed with a black skin. However, going against this is the curse visited upon the Lamanites where they were cursed with a skin "like flint", but were not labeled "Perdition". Conclusion Those of contemporary African Negro ancestry are lineage of Ham via Canaan. The curse of exclusion from the Priesthood persisted from ancient times until contemporary times with the events that precipitated Official Declaration-2. This curse was a result of the extreme and deliberate disobedience of Ham who was once extremely righteous but turned extremely wicked, and was probably a son of Perdition. He perpetuated his wickedness through his children by his bad example, and this behavior became culturally normative among his descendants in an ancient setting. In a contemporary setting, Ham's descendants have forsaken the ways of their ancient father and sought out the Lord, thereby lifting the lineage based curses of servitude and prohibition from the Priesthood. -------------------------------------------------------------------------- Chronology Pertaining to Blacks and the Priesthood -------------------------------------------------------------------------- This is not a position piece. It is a simple compilation of historical references that are deemed reliable and pertinent by the authors. Every reasonable effort has been made to ensure their reliability and accuracy. Every reasonable effort has been made to make the chronology exhaustive, but there are almost certainly obscure references that have been overlooked. The major contributors to this present version of the chronology are: Mel Tungate , Richley Crapo , and Kurt Neumiller . There are several others who have contributed significantly to preceding versions. Please contact Kurt Neumiller to add to the chronology. circa 4000 BC Cain is cursed and a mark is set on him. The mark was given to protect Cain from vengeance. The precise nature of the mark is not identified in the Genesis account, cf. Gen. 4. circa 1200 BC The Law of Moses differentiates between Israelite and Gentile with regards to the Priesthood and Temple worship, excluding Gentiles from the Priesthood and limiting Temple worship. Ultimately, the Levitical Priesthood is limited solely to firstborn sons of the tribe of Levi. Limited duration debt-induced servitude is permitted for Israelites and limited forms of slavery are permitted when dealing with Gentiles. Moses is derided by Miriam and Aaron for marrying a Cushite/ Ethiopian (i.e. Negro) woman, cf. Num. 21:1. While it is most probable this is referring to Moses taking an additional wife and her being Negro, some Rabbis indicate it is possible that the title "Cushite" is being used as a racial slur and being applied to Zipporah, a Midianite. circa 700 BC Isaiah predicts a time when Gentiles, then excluded from the Temple, would participate in Temple rites, cf. Isa. 56. circa 600 BC Jeremiah suggests the use of skin color as a marker of race in, "Can the Ethiopian change his skin or the leopard his spots?", cf. Jer. 13:23. 200BC or earlier Job states "My skin is black upon me, and my bones are burned with heat", cf. Job 30:30. Job's statement is referring to having his skin seared and burned up with heat indicating not all references to skin being "black" is necessarily literal or connected with the Priesthood issue at hand. circa 31 AD Jesus bestows the Melchizedek Priesthood upon the Twelve Apostles, none of whom appear to be of Levitical lineage. circa 33 AD Jesus commissions Apostles to preach to all nations, cf. Matt. 28. Followed in Acts 10 with an additional command explicitly stating that previous Israelite-Gentile divisions imposed under the Law of Moses are no longer in effect. circa 34 AD Philip preaches to and baptizes an Ethiopian eunuch, cf., Acts 8. 1830 The Book of Mormon is published. The Book uses a dark-skin motif as a sign of sinfulness by the Lamanites, descendants of Israel through Menasseh whom are considered ancestors of contemporary Native American Indians, "The Lord God did cause a skin of blackness to come upon [the Lamanites]", cf. 1 Ne. 5:21. The dark skin is equated with a curse which was a result of rebellion, "And he had caused the cursing to come upon them, yea, even a sore cursing, because of their iniquity. For behold, they had hardened their hearts against him, that they had become like unto a flint; wherefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them", cf. 2 Ne. 5:21. The dark skin is explicitly presented as a "mark", a "curse... because of...transgression" and as a means of separating different cultures, "And the skins of the Lamanites were dark, according to the mark which was set upon their fathers, which was a curse upon them because of their transgression and their rebellion against their brethren, who consisted of Nephi, Jacob, and Joseph, and Sam, who were just and holy men. And their brethren sought to destroy them, therefore they were cursed; and the Lord God set a mark upon them, yea, upon Laman and Lemuel, and also the sons of Ishmael, and Ishmaelitish women. And this was done that their seed might be distinguished from the seed of their brethren, that thereby the Lord God might preserve his people, that they might not mix and believe in incorrect traditions which would prove their destruction", cf. Alma 3:6-8. The dark skin motif is also used in a figurative manner with reference to rebellion, "for this people [i.e. the Lamanite and Nephite remnant" shall be scattered, and shall become a dark, a filthy, and a loathsome people, beyond the description of that which ever hath been among the Lamanites, and this because of their unbelief and idolatry", cf. Mormon 5:15. It also states that it was "against [Nephite civil] law" to hold slaves, cf. Alma 27:9 and Mosiah 2:13. 1830 Black Pete joins the Church in Kirtland. There is no evidence pro or con of his having been ordained to the Priesthood. circa 1830 Joseph Smith begins working on the Pearl of Great Price book of Moses. (See 1842 for material on contents) Jul 1831 Smith identifies Negroes as lineage of Canaan, "The first Sabbath after our arrival in Jackson county, Brother W. W. Phelps preached to a western audience over the boundary of the United States, wherein were present specimens of all the families of the earth; Shem, Ham and Japheth; several of the Lamanites or Indians--representative of Shem; quite a respectable number of negroes--descendants of Ham; and the balance was made up of citizens of the surrounding country..." (_History of the Church_, 1:190). 1832 Joseph Smith Jr. predicts an insurrection beginning in South Carolina in which slaves would rise up against their masters and great bloodshed would result, cf. D&C 87. 1832 Elijah Abel baptized. There is presently some dispute over his exact ethnicity. Reports vary from his being white (i.e. non-Negro), which seems impossible given later actions regarding him, to being light-skinned to being octaroon (1/8 Negro). 1833 W. W. Phelps editorial in the _Evening and Morning Star_, "Free People of Color" expresses an anti-slavery viewpoint and outlines procedures for the migration of free Blacks to Missouri: "So long as we have no special rule in the church, as to people of color, let prudence guide; and while they as well as we, are in the hands of a merciful God, we say: Shun every appearance of evil." 1834 According to Zebedee Coltrin (as recalled in 1879, some 45 years later) Joseph Smith in the presence of Coltrin receives a revelation that Blacks are not to be ordained. See 1879 entry for quote. 1835 _Messenger & Advocate_ uses "black skin" motif, indicating that it is a mark of sinfulness that can come on members of any race. No mention of a racial ban on the Priesthood related to race. W. W. Phelps writes in January that Ham married a black wife. Aug 1835 In a general declaration concerning governments and civil laws, the following statement is made, "We believe it just to preach the gospel to the nations of the earth, and warn the righteous to save themselves from the corruption of the world; but we do not believe it right to interfere with bond-servants, neither preach the gospel to, nor baptize them contrary to the will and wish of their masters, nor to meddle with or influence them in the least to cause them to be dissatisfied with their situations in this life, thereby jeopardizing the lives of men; such interference we believe to be unlawful and unjust, and dangerous to the peace of every government allowing human beings to be held in servitude (cf. D&C 134)." Sep 1835 LDS _Messenger & Advocate_ declares that the Gospel's "order was the same; it produced the same effect among all" and its "order was the same; it produced the same effect among all people, whether they were Seythian, Barbarian, bond or free, Jew or Gentile, Greek or Roman, it mattered not what they were; for in this respect, there was neither Greek nor Jew, bond nor free, male nor female; but they were all one in Christ Jesus, and the same blessings belonged to all, and the same fruits followed all, and the order was the same, whether it was in Africa, Asia, or Europe". Nov 1835 Joseph Smith reaffirms his earlier proclamation of an "official" anti-abolutionist position for the Church in _To the Elders of the Church_. He says that Elders are to avoid going "unto...slaves or servants...unless granted permission by their masters." 1835-39 Various sections of Doctrine and Covenants present a "universalist" view of the gospel being for all peoples and races and of all peoples being equal in the Gospel (e.g., D&C 1:2; 38:16; 1:10; 10:51; 1:23; 1:34; 112:4.) 1836 Kirtland Temple's initial rules of conduct were addressed inclusively to "old or young, rich or poor, male or female, black or white, believer or unbeliever". March 1836 In a discourse on the subjects of slavery and abolition, Smith states that the curse of Ham is "not yet taken off" from the Negroes. "After having expressed myself so freely upon this subject, I do not doubt, but those who have been forward in raising their voices against the South, will cry out against me as being uncharitable, unfeeling, unkind, and wholly unacquainted with the Gospel of Christ. It is my privilege then to name certain passages from the Bible, and examine the teachings of the ancients upon the matter as the fact is uncontrovertible that the first mention we have of slavery is found in the Holy Bible, pronounced by a man who was perfect in his generation, and walked with God. And so far from that prediction being averse to the mind of God, it remains as a lasting monument of the decree of Jehovah, to the shame and confusion of all who have cried out against the South, in consequence of their holding the sons of Ham in servitude. 'And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.' 'Blessed be the Lord God of Shem; and Canaan shall be his servant' (Gen. 9:25, 26). Trace the history of the world from this notable event down to this day, and you will find the fulfillment of this singular prophecy. What could have been the design of the Almighty in this singular occurrence is not for me to say; but I can say, the curse is not yet taken off from the sons of Canaan, neither will be until it is affected by as great a power as caused it to come; and the people who interfere the least with the purposes of God in this matter, will come under the least condemnation before Him; and those who are determined to pursue a course, which shows an opposition, and a feverish restlessness against the decrees of the Lord, will learn, when perhaps it is too late for their own good, that God can do His own work, without the aid of those who are not dictated by His counsel." (_History of the Church_, 2:438-439). Mar 1836 Elijah Abel ordained an Elder (Eunice Kenny says by Joseph Smith Jr. in _My Testimony of the Latter Day Work_, ms. in LDS Church Historical Department, although she wrote this four decades after the ordination, and Abel did not cite Joseph Smith as having ordained him in his defense against the later challenge to his status). The certificate of ordination was dated 3 Mar 1836. Newell G. Bringhurst (_Saints, Slaves and Blacks_, p. 60) notes that certificates were sometimes delayed, so the ordination could have been sooner than this, but Abel is still listed among the recently licensed elders in Jun 1836 (_Messenger & Advocate_, 2:335). Mar 1836 Elijah Abel given a Patriarchal Blessing by Joseph Smith Sr. No lineage is declared, rather, Abel is proclaimed "an orphan" (this phrase may have been meant literally). Patriarchal blessing states, "Thou shalt be made equal to thy brethren, and thy soul be white in eternity and thy robes glittering." Sometime in the Kirtland era, Abel is washed and anointed in the Kirtland Temple by Zebedee Coltrin, who would much later remember having never had "such unpleasant feelings." Apr 1836 Joseph Smith's front-page editorial in the Messenger and Advocate says "we have no right to interfere with slaves, contrary to the mind and will of their masters." Jun 1836 The _Messenger and Advocate_ (page 335)lists the names of several Elders including "Elijah Abel". Dec 1836 Elijah Abel advances to the rank of Seventy and becomes a "duly licensed minister of the Gospel" for missionary work in Ohio. He also serves missions to New York and Canada. Ordination was performed by Zebedee Coltrin according to certificate. Abel was apparently reordained on April 4, 1841. 1837 Apostle Parley P. Pratt expresses his desire to preach the gospel "to all people, kindreds, tongues, and nations without exceptions" (in A Voice of Warning). No indication of differentiation between races with regard to system of preaching the Gospel of the kind that accompanies the Priesthood ban in later times. circa 1837 Joseph Smith begins working on the Pearl of Great Price book of Abraham. (See 1842 for material on contents) Jul 1838 The term "black" is used in a blatantly figurative statement referring to the spiritual condition of apostates, "Therefore, rejoice ye Elders of Israel. Believe not the slangs and foul reports against our beloved brethren, Joseph Smith, Jr. and Sidney Rigdon. They are groundless and as black as the apostate authors who will not protect that little stone that is hewn out of the mountain without hands and who exerts their utmost endeavors to impede the progress of the kingdom which God has set up for the salvation of man in these last days" (A. Ripley, _Elders' Journal_, page 39 [The Elders' Journal was an official periodical of the church edited by Joseph Smith. There were four issues, two in Kirtland in 1837 and two in Far West, Missouri in 1838; A. Ripley was a bishop]). Jun 1839 Elijah Abel's activities discussed, but his holding the Priesthood is not documented as being questioned, in a meeting attended by Joseph Smith, Jr. 1839 Elijah Abel made a member of the Nauvoo Seventies Quorum. 1839 Apostle Parley P. Pratt reports that there are fewer than "one dozen free negroes or mulattoes" in the Church. (_Late Persecution of the Church of Latter-day Saints_, 1840) 1839 Apostle Parley P. Pratt refers to the "mission of the Twelve" to all nations including those on "India's and Afric's [sic] sultry plains...where darkness, death, and sorrow reign" (from _The Millenium and Other Poems_). 1839-46 Nauvoo reported to have 22 Blacks, including free and slave. Jun 1841 Regarding the events surround an arrest, Smith refers to one "Elijah Able", note the different spelling of the last name. It seems likely that Smith was referring to "Elijah Abel", but it is not entirely clear that is the case as no direct references to Elijah Abel appear in _History of the Church_. "News of my arrest having arrived in Nauvoo last night, and being circulate through the city, Hosea Stout, Tarleton Lewis, William A. Hickman, John S. Higbee, Elijah Able, Uriel C. Nickerson, and George W. Clyde started from the Nauvoo landing, in a skiff in order to overtake me and rescue me, if necessary. They had a heavy head wind, but arrived in Quincy at dusk; went up to Benjamin Jones's house, and found that I had gone to Nauvoo in charge of two officers." (_History of the Church_, 4:365) Oct 1841 In a discourse on fault-finding among the brethren, Smith tangentially comments upon the curse Noah laid upon Ham, and states that the curse remains upon the posterity of Canaan until the present day. "I referred to the curse of Ham for laughing at Noah, while in his wine, but doing no harm. Noah was a righteous man, and yet he drank wine and became intoxicated; the Lord did not forsake him in consequence thereof, for he retained all the power of his priesthood, and when he was accused by Canaan, he cursed him by the priesthood which he held, and the Lord had respect to his word, and the priesthood which he held, notwithstanding he was drunk, and the curse remains upon the posterity of Canaan until the present day" (_History of the Church_, 4:446). Jan 1842 Smith enters various comments into the history and tangentially remarks upon Negroes being "sons of Cain", which may or may not be intended literally, "Signed deeds for lots, to Law; transacted a variety of business in the city and office. In the evening debated with John C. Bennett and others to show that the Indians have greater cause to complain of the treatment of the whites, than the negroes, or sons of Cain" (_History of the Church_, 4:502). 1842 Pearl of Great Price completed (Note: work on the Pearl of Great Price began about 1837). The work makes two references relevant to the issue at hand: Enoch (circa 3000 BC) ministers the gospel to surrounding nations but does not go to those of the lineage of Cain, which are identified as being "black", cf. Moses 7:12 for Enoch not calling on the people of Canaan to repent; Moses 7:22 for the seed of Cain being "black". Regarding the "seed of Cain were black", the LDS community has traditionally interpreted Moses 7 as referring to a black skin color rather than "black" in deeds or spirituality. Lineage of Ham via Canaan is cursed by Noah (circa 2400 BC) for "seeing the nakedness of his father". This curse is equated with a black skin and Priesthood ban by inference, cf. Abr. 1. Mar 1842 Smith writes the following in a letter on the subject of slavery, "I have just been perusing your correspondence with Doctor Dyer, on the subject of American slavery, and the students of the Quincy Mission Institute, and it makes my blood boil within me to reflect upon the injustice, cruelty, and oppression of the rulers of the people. When will these things cease to be, and the Constitution and the laws again bear rule? I fear for my beloved country mob violence, injustice and cruelty appear to be the darling attributes of Missouri, and no man taketh it to heart! O tempora! O mores! What think you should be done?" (_History of the Church_, 4:544) 1843 Apostles Heber C. Kimball, Orson Pratt and John Page restrict Elijah Abel's missionary work to his own people. There is no indication from the documentation of this meeting that any of these three Apostles remark upon there being something wrong with Abel's holding the Priesthood. 1843 Elijah Abel serves another mission. 1843 Sometime in the Nauvoo era, Elijah Abel participates in at least two baptisms for the dead. Jan 1843 Regarding Negroes in general, Smith states, "At five went to Mr. Sollars' with Elders Hyde and Richards. Elder Hyde inquired the situation of the negro. I replied, they came into the world slaves mentally and physically. Change their situation with the whites, and they would be like them. They have souls, and are subjects of salvation. Go into Cincinnati or any city, and find an educated negro, who rides in his carriage, and you will see a man who has risen by the powers of his own mind to his exalted state of respectability. The slaves in Washington are more refined than many in high places, and the black boys will take the shine of many of those they brush and wait on. "Elder Hyde remarked, 'Put them on the level, and they will rise above me.' I replied, if I raised you to be my equal, and then attempted to oppress you, would you not be indignant and try to rise above me, as did Oliver Cowdery, Peter Whitmer, and many others, who said I was a fallen Prophet, and they were capable of leading the people, although I never attempted to oppress them, but had always been lifting them up? Had I anything to do with the negro, I would confine them by strict law to their own species, and put them on a national equalization." (_History of the Church_, 5:217-218) Some feel that Smith is referring to Elijah Abel above in the reference to "Cincinnati" as Abel took up residence there for a time. There is only circumstantial evidence to support this. 1844 or earlier Walker Lewis, a Black member and barber in Lowell, MA ordained an Elder either by William Smith (a younger brother of Joseph Smith Jr.)--reported by William L. Appleby in a letter to Brigham Young dated June 2, 1847 and in his "Journal History" dated 19 May 1847--both in LDS Archives) or (according to Jane Elizabeth James in a letter dated 7 Feb 1890 to Joseph F. Smith) "Parley P. Pratt ordained Him and Elder" (reported by Wolfinger in _A Test of Faith_, p. 149). Nov 1844 Apostle Wilford Woodruff visits Lowell, MA and observes that "a Coloured Brother who was an Elder" (presumably Walker Lewis) was present and raised his hand in support of the leaders of the Church. No remark about the existence of a Black Elder being contrary to doctrine or practice. 1844 Joseph Smith Jr. campaigns for the presidency of the United States and espouses an anti-slavery platform aimed at ending all slavery by 1850. His earlier position had been anti-slavery but also anti-abolitionist. Smith states, "Pray Congress to pay every man a reasonable price for his slaves out of the surplus revenue arising from the sale of public lands, and from deduction of pay from the members of Congress, break off the shackles from the poor black man, and hire him to labor with other human beings, for an hour of virtuous liberty on earth is worth a whole eternity of bondage...." Jun 1844 Assassination of Joseph Smith Jr. Apr 1845 Article addressing issue of abolition appears using a mix of apparently literal (i.e. "black skin") and figurative (i.e. "black hearts") "black" references. No author is cited, but the periodical at that time was edited by John Taylor. "The descendants of Ham, besides a black skin which has ever been a curse that has followed an apostate of the holy priesthood, as well as a black heart, have been servants to both Shem and Japheth, and the abolitionists are trying to make void the curse of God, but it will require more power than man possesses to counteract the decrees of eternal wisdom" (_Times and Seasons_, Vol.6, p.857). Oct 1845 Apostle John Taylor, editor of _Times & Seasons_, characterized Africa as a "meadow of black flowers [used] to beautify white gardens" and lamented the buying and selling of people (in _Nauvoo Neighbor_, 29 Oct 1845). 1844-45 Sometime in 1844-45 the Lowell, MA area was visited by Apostles Ezra Taft Benson and Brigham Young, neither of whom apparently mentioned anything amiss about a Black elder's existence. Brigham Young's later (1847) statement makes it clear that he was aware of Walker Lewis's holding the Priesthood. 27 Apr 1845 Orson Hyde refers to Negroes as the cursed lineage of Canaan and says that the curse of servility which they bore was for actions in the Preexistence ("Speech Delivered Before the High Priests Quorum in Nauvoo", MS in Utah State Historical Society). He also expressed the fear that the curse of Cain would come on him and his posterity if he did not repent his apostasy. Oct 1846 William McCary baptized and ordained by Apostle Orson Hyde (reported by _Voree Herald_, Oct 1846). See also Fall 1847 entry on McCary. Apr 1847 Apostle Parley P. Pratt writes concerning William McCary, "This black man has got the blood of Ham in him which linege [sic] was cursed as regards to the Priesthood" Jun 1847 William L. Appelby (in charge of eastern states church activity) questions the right of Walker Lewis to hold the Priesthood in a letter to Brigham Young (dated 2 Jun 1847) and inquires whether it is acceptable. The letter arrives at Winter Quarters after Young's departure, so it is not replied to by Young. 26 March 1847 Brigham Young confronts Black Indian member, William McCary, concerning his erratic behavior and says "its nothing to do with the blood for of one blood has God made all flesh, we have to repent (and) regain what we av [sic] lost--we av [sic] one of the best Elders an African in Lowell [i.e., Walker Lewis]." This positive reference to an African Priesthood holder in the context of "its nothing to do with the blood" appears to indicate that no ban existed as of this date. Fall 1847 Black Indian "prophet", William McCary seduces a number of Mormon women into his own polygamy rites. McCary was subsequently excommunicated. 1847 Brigham Young declares Blacks ineligible for certain temple ordinances, potentially reactionary to the William McCary affair. 1847 Elijah Abel arrives in Utah, a free man. A carpenter by trade, he works on building the Salt Lake Temple. He and his wife Mary Ann manage the Farnham Hotel. Mary Ann Abel was Negro according to the 1850 Hamilton County Ohio census and 1860 Utah census. 1847 First slaves brought to Utah by LDS members. Slavery is practiced until 1862, when it is abolished by Congress in all territories. Feb 1849 Brigham Young declares "because Cain cut off the lives [sic] of Abel...the Lord cursed Cain's seed and prohibited them from the Priesthood". This is currently the earliest known documented statement by a Church President explicitly making a Church policy of a Priesthood ban for Blacks. 1850 Twelve Mormon slave owners possess between 60 and 70 black slaves in Deseret Territory. There is one Apostle, Charles C. Rich, among these slave owners. 1852 _An Act in Relation to Service_ gives legal recognition to black slaveholding in the Territory of Deseret. 1852 First public statement by Brigham Young that Blacks may not hold the Priesthood. Though it is couched in phraseology that implies it was not a new policy, Brigham Young says, "in the name of Jesus Christ I know it is true." Young also states of Blacks, "time will come when they will have the privilege of all we have the privilege of and more" (Brigham Young Papers, Church Archives, Feb. 5, 1852). Young, in a speech regarding slavery before the territorial legislature declares "The seed of Canaan will inevitably carry the curse which was placed upon them until the same authority which placed it there, shall see proper to have it removed". He also expresses his personal opposition to slavery: "that no property can or should be recognized as existing in slaves" (Brigham Young's father had been a bond servant to a man who also held slaves and who had mistreated both). 1853 Elijah Abel not allowed by Brigham Young to receive his endowment. 1860 Utah census lists 59 Blacks, 29 of whom were slaves. 1862 Slavery becomes illegal in Utah when Congress abolishes slavery in all territories. 1865 Joseph Smith III, of the RLDS Church, ordains Blacks and asserts that his father never instituted a ban on Blacks holding the Priesthood. Oct 1868 _Juvenile Instructor_ asserts that "Figi [sic] Islanders" and New Zealanders were a problem because they were "greatly mixed...with the Negroes" 1879 Abraham Smoot (the owner of 2 slaves) and Zebedee Coltrin claim Joseph Smith instituted the Priesthood ban in the 1830s (L. John Nuttal, Diary, May 31, 1879, p. 170, Special Collections, BYU). The Smoot affidavit, attested to by L. John Nuttall, appears to refer only to a policy concerning slaves, rather than to all Blacks, since it deals with the question of baptism and ordination of Blacks who had "masters". This affidavit says that Smoot, "W. W. Patten, Warren Parish and Tomas B. Marsh were laboring in the Southern States in 1835 and 1836. There were Negroes who made application for baptism. And the question arose with them whether Negroes were entitled to hold the Priesthood. And...it was decided they would not confer the Priesthood until they had consulted with the Prophet Joseph; and subsequently they communicated with him. His decision was they were not entitled to the Priesthood, nor yet to be baptized without the consent of their Masters. In after years when I became acquainted with Joseph myself in Far West, about the year 1838, I received from Brother Joseph substantially the same instructions. It was on my application to him, what should be done with the Negro in the South, as I was preaching to them. He said I could baptize them by consent of their masters, but not to confer the Priesthood upon them" (quoted in Wm. E. Berret, Historian, BYU VP of the CES, _The Church and the Negroid People_). Coltrin more emphatically generalizes that the ban was applied to all Blacks. The Journal of L. John Nuttal (pages 290- 293) reads, "Saturday, May 31st, 1879, at the house of President Abraham O. Smoot, Provo City, Utah, Utah County, at 5 O'Clock p.m. President John Taylor, Elders Brigham Young, Abraham O. Smoot, Zebedee Coltrin and L. John Nuttall met,.... Coltrin: I have heard him [Joseph Smith] say in public that no person having the least particle of Negro blood can hold the Priesthood." According to Coltrin, "...Brother Joseph kind of dropped his head and rested it on his hand for a minute, and then said, 'Brother Zebedee is right, for the spirit of the Lord saith the Negro has no right nor cannot hold the Priesthood.'... Brother Coltrin further said: 'Brother (Elijah) Abel was ordained a Seventy because he had labored on the Temple...and when the Prophet Joseph learned of his lineage he was dropped from the Quorum, and another was put in his place. I was one of the 1st Seven Presidents of the Quorum of Seventy at the time he was dropped.'" Coltrin claims that Abel was dropped from the quorum of Seventy sometime before or during 1837 when Joseph Smith Jr. learned that Abel was Black. Apostle Joseph F. Smith successfully argues against this point on the grounds of Abel's two additional certificates of ordination to the office of Seventy, one dated 1841 and the other from some time in the 1850s after Abel arrived in Salt Lake City. Coltrin's memory is shown to be unreliable in at least two specifics: His claimed date (1834) for Joseph Smith's announcing the alleged ban is impossible, since Coltrin himself ordained Abel a Seventy in 1836. Also, he incorrectly identifies which of the quorums of Seventy Abel was ordained to. Abel, on the other hand, claims that "the prophet Joseph told him he was entitled to the priesthood." President John Taylor, on the other hand, said that Abel's ordination as a Seventy "was allowed to remain". 1880 Elijah Abel again denied the endowment, this time by the Quorum of the Twelve. 1883 Elijah Abel still on record as a Seventy. 1884 Elijah Abel sent on a mission. He returns home and dies in Dec of 1884 1895 Elijah Abel, now 10 years dead, is again discussed by the Quorum of Twelve. Joseph F. Smith again rebuffs claims that Abel had been dropped from the priesthood. On the contrary, he makes two new, otherwise unverifiable claims: that Abel's original ordination was done under the direction of Joseph Smith Jr., and that Abel was ordained a High Priest after being a Seventy. At this meeting, George Q. Cannon makes the first known claim--other than by Coltrin--that Joseph Smith himself instituted the ban. Cannon later clarifies that his statement was not firsthand information (Cannon was 17 when Joseph Smith Jr. died), but that he "understood" that to have been the case, citing John Taylor as his source. 27 Nov 1900 Enoch Abel, son of Elijah Abel, ordained an Elder (photocopy of ordination certificate published by Modern Microfilms). 1902 Jane Manning James, a faithful Black member of the Church since the days of Joseph Smith Jr, is given a special temple endowment as a "servant" to Joseph Smith Jr. 1908 Joseph F. Smith, on unspecified grounds, reverses his former position about Elijah Abel's status and now claims that Joseph Smith himself declared Abel's ordination "null and void". 5 Jul 1934 Elijah Abel, grandson of Elijah Abel, is ordained a priest (Modern Microfilms document). 29 Sep 1935 Elijah Abel, grandson of Elijah Abel, is ordained an Elder (Modern Microfilms document). 1940 Apostle J. Ruben Clark, Jr., recommends the appointment of a sub-committee to the council of Twelve to "make some ruling or re-affirm whatever ruling that has been made on this question in the past as to whether or not one drop of negro blood deprives a man of the right to receive the priesthood" ("Council Meeting" 25 Jan 1940, George Albert Smith Papers, LDS Church Archives). 1947 A Church First Presidency investigation concerning the racial situation among Brazilians finds "the races...badly mixed" because "no color line is drawn among the mass of the people" and that "a great part of the population of Brazil is colored." In Brazil, a shift occurs to using Patriarchal Blessings as the means for determining whether the Priesthood ban applies. 1949 First Presidency statement issued stating that the Church's position is a result of revelation, "The attitude of the Church with reference to the Negroes remains as it has always stood. It is not a matter of the declaration of a policy but of direct commandment from the Lord, on which is founded the doctrine of the Church from the days of its organization, to the effect that Negroes may become members of the Church but that they are not entitled to the priesthood at the present time." No specific revelation is cited. circa 1955 Melanesian "Blacks" (eg., Fijians) defined by the Church, under David O. McKay, as not under the Priesthood ban. Previously were banned from the Priesthood. Jun 1958 B. R. McConkie publishes _Mormon Doctrine_. Under heading for "Negroes" he states that Negroes are lineage of Cain through Ham's wife, they were less valiant in the pre-existence, are banned from the Priesthood, and the gospel message is not to be carried to them. He cites passages from Moses 7 and Abraham 1 as proof texts. Jan 1959 M. G. Romney delivers report authorized by Pres. D. O. McKay on _Mormon Doctrine_. The reports identifies "controversial issues" which "might have been omitted...[or] modified" if "the work been authoritatively supervised." McConkie's comments concerning the Negro are not cited in the report. Unsold copies of the edition are recalled and destroyed. circa 1960-1970 The Church actively engages in proselyting African Negroes. "In 1960, at the request of the First Presidency, Glen G. Fisher visited...[Nigeria] ...as he returned to Utah from his assignment as president of the South African Mission.... by 1961 President McKay concluded that the Church must permit the Nigerians to be baptized and confirmed members of the Church.... Before the end of February 1962, the First Presidency and Quorum of the Twelve decided to open a mission in Nigeria. In March [1962], [Lamar S.] Williams was called...along with his wife, Nyal, to preside over a [mission] district to be established under the umbrella of the West European Mission. Four additional couples were soon selected to assist. On November 21 Williams was set apart by President McKay as the first missionary to the black people of Nigeria and told to establish the Church, conduct missionary work, and organize all the auxiliaries, with local members supervising the auxiliaries.... Nigeria had only recently gained independence from British colonial rule, and government officials were suspicious of outsiders. When they learned of the priesthood policy they immediately denied visas to LDS missionaries.... Twice Williams returned briefly on temporary visitor's visas.... [In Dec. 1965 the Biafran War erupted and precluded any missionary efforts.] "Sometime in 1962 a missionary tract, the _Joseph Smith Story_, found its way into the hands of a black religious leader [in Ghana], Dr. A. F. Mensah, who was converted almost immediately. He soon converted several others, organized a 'Church of Jesus Christ of Latter-day Saints', and began to correspond with LaMar Williams at the Missionary Department of the Church. In 1964 he gave a copy of the Book of Mormon as well as other literature to J. W. B. Johnson who, after reading it and receiving a series of dramatic personal revelations, was also converted and became equally successful in spreading the gospel among fellow Ghanians. Eventually Johnson and his followers formed several 'Latter-day Saint' congregations, somewhat independent of Mensah. Mensah, Johnson, and others continued through the 1970s to preach the gospel as they understood it, and to plead with the Church for missionaries and for the official establishment of the Church among them." (James B. Allen and Glen M. Leonard, _The Story of the Latter-day Saints_: Correlating the International Church, 1960-1973) 1963 Apostle Hugh B. Brown quoted as saying that the Church was "looking toward the possibility of admitting Negroes" to the Priesthood. (_New York Times_, 7 Jun 1963) 1963 Joseph Fielding Smith in _Answers to Gospel Questions, Vol 4_ addresses a question concerning the Church's position towards Negroes (pages 169-172). He states "the Latter-day Saints... have no animosity towards the Negroe. Neither have they described him as belonging to an 'inferior race.' There are Negroes in the Church who are respected and honored for their integrity and faithful devotion. The door into the Church is open to all." He also states "if a Negroe joins the Church through the waters of baptism and is confirmed by the laying on of hands and then he remains faithful and true to the teachings of the Church and in keeping the commandments the Lord has given, he will come forth in the first resurrection and will enter the celestial kingdom of God." 1963 Spencer W. Kimball states, "The things of God cannot be understood by the spirit of men.... I have wished the Lord had given us a little more clarity in the matter. But for me, it is enough. The prophets for 133 years of the existence of the Church have maintained the position of the prophet of the Restoration that the Negro could not hold the priesthood nor have the temple ordinances which are preparatory for exaltation.... The doctrine or policy has not varied in my memory.... I know the Lord could change his policy.... If the time comes, that he will do, I am sure." Concerning members who were pressuring Church leaders to make a change regarding blacks and the priesthood Kimball states, "These smart members who would force the issue, and there are many of them, cheapen the issue and certainly bring into contempt the sacred principle of revelation and divine authority." Sep 1966 The Second Edition _Mormon Doctrine_ is published, with a number of the items noted in M.G. Romney's report to the First Presidency edited out. Statements concerning the Negro remain unedited and intact from the 1st Edition. 1973 Upon becoming President of the Church, S.W. Kimball was asked about the position of the Church regarding the blacks and the priesthood, he states, "I am not sure that there will be a change, although there could be. We are under the dictates of our Heavenly Father, and this is not my policy or the Church's policy. It is the policy of the Lord who has established it, and I know of no change, although we are subject to revelations of the Lord in case he should ever wish to make a change." 1978 "In 1960 stakes began to be organized in foreign nations, and today the Church is clearly an international organization. With the decision to build a temple in Brazil, the policy regarding the African blacks came into sharp focus because interracial marriage is a common practice there. Under these conditions President Spencer W. Kimball began an exhaustive personal study of the scriptures as well as statements of Church leaders since Joseph Smith, and asked other General Authorities to share their personal feelings relative to the longstanding Church policy. Then he began to inquire of the Lord if the time was not right to extend the priesthood blessings to this restricted people. Recalling this period, President Kimball stated, 'Day after day, and especially on Saturdays and Sundays when there were no organizations in the temple, I went there when I could be alone.' The result was a revelation on 1 June 1978. "On Thursday, 1 June 1978, the First Presidency and ten of the Quorum of the Twelve Apostles gave the matter special attention. Then, following the monthly fast meeting of the General Authorities in the Salt Lake Temple on 1 June, President Kimball 'asked the Twelve not to go home,' but to stay for a special prayer circle with him. It was on this occasion, at 2:45 p.m., that the Lord confirmed the wishes of the Brethren to rescind the policy that prohibited African blacks from receiving the priesthood." (Lyndon Cook, _Revelations of the Prophet Joseph Smith_) 1 Jun 1978 Revelation is received granting the Priesthood to those of African Negro descent. Concerning the revelation Kimball states, "I offered the final prayer and I told the Lord if it wasn't right, if He didn't want this change to come in the church, that I would be true to it all the rest of my life, and I'd fight the world against it if that's what He wanted.... But this revelation and assurance came to me so clearly that there was no question about it.... I knew that the time had come." 8 Jun 1978 Under the direction of President Spencer W. Kimball, the First Presidency announces a revelation extending the Priesthood to "every faithful, worthy man in the Church". See Official Declaration-2. Aug 1978 In a public lecture, B. R. McConkie states, "We have revelations that tell us that the gospel is to go to every nation, kindred, tongue, and people before the second coming of the Son of Man. And we have revelations which recite that when the Lord comes he will find those who speak every tongue and are members of every nation and kindred, who will be kings and priests, who will live and reign on earth with him a thousand years. That means, as you know, that people from all nations will have the blessings of the house of the Lord before the Second Coming. "We have read these passages and their associated passages for many years. We have seen what the words say and have said to ourselves, "Yes, it says that, but we must read out of it the taking of the gospel and the blessings of the temple to the Negro people, because they are denied certain things." There are statements in our literature by the early brethren which we have interpreted to mean that the Negroes would not receive the priesthood in mortality. I have said the same things, and people write me letters and say, "You said such and such, and how is it now that we do such and such?" And all I can say to that is that 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 President George Q. Cannon 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." (_All Are Alike Unto God_, A SYMPOSIUM ON THE BOOK OF MORMON, The Second Annual Church Educational System Religious Educator's Symposium, August 17-19, 1978) -------------------------------------------------------------------------- Next assignment: The Articles of Faith -------------------------------------------------------------------------- A note to readers: LDS Seminar Digest [LDSS-D] is a summary of posts made to LDS Seminar, an open forum for discussion on upcoming Gospel Doctrine lessons. LDS Seminar [LDSS] posts are open to exegesis, textual analysis, historical issues, and life applications. Submissions to LDSS will not be edited for content, but not all submissions will be automatically included in LDSS-D. LDSS-D is a one way list, subscribers cannot post to LDSS-D. If you wish to post you must join LDSS. 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