The Priesthood Ban and Race in The Church of Jesus Christ of Latter-day Saints: A Historical Perspective
In the NBC Rock Center program Mormon in America, a statement was made suggesting that The Church of Jesus Christ of Latter-day Saints (LDS Church) historically treated Black members as second-class citizens. During a segment focused on a typical Mormon family, journalist Kate Snow stated:
"Remember as late as 1978, Black Mormons were second-class citizens. Banned from the priesthood and barred from the temple."
This comment arose during Snow's interview with Al Jackson, an African American and active member of the Church. When asked about being one of the few Black members in a predominantly white congregation, Jackson responded simply that it did not bother him. This exchange, however, underscores broader questions surrounding the history of the priesthood ban—questions many sincere individuals outside the faith have posed:
- Why were Black members excluded from holding the priesthood until 1978?
- How did such a policy come into existence?
- Why did it take so long for the ban to be lifted?
The truth is that there is no definitive answer to these questions. The LDS Church has not provided an official explanation as to why the ban existed. While some historical context and theological speculation offer partial insights, the Church's leadership has made clear that no definitive revelation or doctrinal justification underpins this practice. To understand this issue, one must examine the historical, cultural, and social contexts of race and slavery in America, as well as the early development of Mormonism within that environment.
Historical Context: Race, Slavery, and Early American Society
A valuable resource for members of the Church exploring these issues is BlackLDS.org, a website dedicated to addressing racial myths and misunderstandings. As stated on the site:
"We strive to build the Gospel vision that we are all children of God, of great and equal worth in His sight."
The site includes a historical timeline that provides a broader view of American history, slavery, and the rise of Mormonism. This timeline highlights key events, such as:
- 1832-1836: Elijah Abel, a Black man, is baptized, ordained to the Melchizedek Priesthood, and called as a Seventy—making him one of the earliest known Black leaders in the Church. He also served as a missionary in Ohio.
- 1838: A mob manifesto against the Church in Missouri arises after W.W. Phelps publishes an article advocating for the freedom of enslaved individuals. This tension contributed to Missouri Governor Lilburn Boggs issuing the infamous "Extermination Order" against the Saints.
- 1844: Joseph Smith, the Church’s founder, publicly advocates for the abolition of slavery, an uncommon position in a society deeply divided over the issue.
The timeline demonstrates that early Mormonism grew within a broader American society steeped in racial inequality. Slavery was not only legal but often justified through religious interpretations. Even among abolitionists, the belief persisted that African Americans were inherently inferior and incapable of fully integrating into white-dominated society.
**The "Curse of Cain" and "Curse of Ham"
Much of the racial ideology that influenced early American Christianity—including Mormonism—stemmed from interpretations of the Bible. The so-called "Curse of Cain" and "Curse of Ham" were widely cited to justify the enslavement and subjugation of Black people. These ideas predated Mormonism and were common among many Protestant denominations. For example, Josiah Priest’s 1843 book Slavery as it Relates to the Negro posited that God created the three "primeval complexions" (red, black, and white) through supernatural intervention. According to Priest, Ham—Noah’s son—was divinely "born black," marked as inferior, and destined to be a servant.
Such beliefs underpinned broader societal acceptance of slavery and racial inequality. Protestants, including Southern Baptists, often used these interpretations to argue that slavery was biblically justified. These views inevitably influenced early members of the LDS Church, who were primarily converts from Protestant backgrounds.
The Priesthood Ban: Origins and Speculation
The priesthood ban—restricting Black men from holding the priesthood and participating in temple ordinances—is believed to have emerged during Brigham Young’s leadership after the Saints relocated to Utah. However, no official revelation or doctrinal pronouncement from Joseph Smith or subsequent prophets instituted this policy. Instead, it appears to have arisen organically within the cultural and societal norms of the time.
Historical records suggest two prevailing explanations for the ban:
- The "Curse of Cain" Doctrine: This belief linked Black skin to the biblical curse placed upon Cain and his descendants.
- Pre-Mortal Neutrality: Some leaders speculated that Black individuals were "neutral" in the pre-mortal life during the war in heaven, resulting in their earthly lineage being marked. However, this idea was explicitly rejected by later leaders, including the First Presidency in an 1895 letter.
It is important to note that these explanations were never officially canonized and are now regarded as "folk doctrine."
Societal Influence on the Ban
The priesthood ban likely reflects broader societal pressures rather than doctrinal origins. In 19th-century America, granting Black men equal ecclesiastical authority would have been culturally radical and potentially detrimental to the Church's growth and stability. The ban may have served as a means to navigate a racially segregated society without alienating potential converts or provoking further persecution.
Some scholars suggest the ban was less about punishing Black individuals and more about reflecting American society’s inability to treat African Americans as equals. The racial divide persisted well into the 20th century, reinforced by systemic discrimination and segregation. The lifting of the priesthood ban in 1978 coincided with significant societal progress during the Civil Rights Movement, suggesting that American society had finally begun to embrace the principle of racial equality.
1978: Revelation and Change
On June 8, 1978, under the leadership of President Spencer W. Kimball, the priesthood ban was lifted through divine revelation. The announcement, later canonized as Official Declaration 2, stated:
"He has heard our prayers, 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… without regard for race or color."
This revelation marked a turning point for the Church, affirming the principle that all are equal in God’s eyes.
Criticism and Presentism
Critics often argue that the priesthood ban reflects institutional racism. However, such arguments often employ "presentism"—judging past actions by modern standards. While today’s society rightfully condemns racism, historical perspectives reveal that early Latter-day Saints were no more racially biased than their contemporaries. Indeed, Joseph Smith’s advocacy for abolition and the inclusion of Black members like Elijah Abel demonstrate that the early Church was ahead of its time in some respects.
Conclusion
The priesthood ban remains a complex and sensitive issue. While no definitive answer exists for its origins, it is clear that cultural, social, and historical factors played a significant role. The LDS Church has since denounced all forms of racism and emphasized the universal worth of every soul. Ultimately, faith in God’s wisdom invites members to focus on the Gospel of Jesus Christ and the eternal promise of unity and salvation.
References:
- BlackLDS.org: Historical timeline and resources on African American Latter-day Saints
- FAIR Wiki: Mormonism and Racial Issues: Blacks and the Priesthood
- Official Declaration 2, Doctrine and Covenants
- Nolen-Hoeksema, S. (2011). Abnormal Psychology (5th ed.). New York, NY: McGraw-Hill
