User:ErinHowarth/Major rewrite 2
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[edit] Blacks and Joseph Smith (1830)
From 1830 to 1833, when it was forced to respond to charges of abolitionism by pro-slavery forces in Missouri, the Latter Day Saint movement had no official policy towards blacks or slavery.
[edit] Curse of Ham doctrine in early Mormonism
However, it is clear that Joseph Smith, Jr. personally believed that the dark skin of modern blacks was a consequence of yet another curse, the curse of Ham, which took place after the deluge[citation needed]. There is also some tenuous evidence that, toward the end of his life, Smith may have believed that modern black skin was related to the curse and mark of Cain.[citation needed] Both of these doctrines were common throughout the 19th century, both within the Latter Day Saint movement and in American culture.[citation needed]
The curse of Ham (also called the curse of Canaan) refers to the curse that Noah placed upon Canaan (the son of Ham) after Ham had seen his father naked and unconscious in his tent because of drunkenness. In the 19th century, when Mormonism was founded, this curse was widely accepted by Christians in the U.S. as a rationalization for racism and the enslavement of people of African ancestry, who were thought to be descendants of Ham, either through Canaan or his older brothers.[citation needed]
Smith's own translation of the Bible adds a phrase to Noah's curse on Canaan that appears to allude to skin color, "A veil of darkness shall cover him, that he shall be known among all men" (Genesis 9:30).
[edit] Blacks and the Book of Mormon (1830)
The first reference in Latter Day Saint writings describing dark skin as a curse or mark of God are referring to Ancient Americans, rather than African Americans. The Book of Mormon, dictated in the late 1820s, states the following about Lamanites, apparent ancestors of some tribes of Native Americans:
And [God] 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. And thus saith the Lord God; I will cause that they shall be loathsome unto thy people, save they shall repent of their iniquities." (2 Nephi 5:21, emphasis added)
The dark skin, being heritable, was passed down through generations to a group of Lamanites known as Anti-Nephi-Lehies or Ammonites who became converted to the group of God, "they did open a correspondence with them, and the curse of God did no more follow them," (Alma 23:18) And later, when another group of Lamanites converted, "their curse was taken from them, and their skin became white like unto the Nephites... and they were numbered among the Nephites, and were called Nephites." (3 Nephi 2:15-16).
Having separated themselves from the people of God, the Lamanites had regressed into a state of ignorance and iniquity and, by doing so, had cursed themselves and their posterity. The black skin represented their spiritual blindness and constituted the marke of the curse (see 2 Nephi 30:6). Possible intermarriage wilth local tribes would explain both the heritable nature of the dark skin and the sudden change from civilized Hebrew society to a loin-cloth culture of idleness, "full of mischief and subtlety" (2 Nephi 5:24).
The Book of Mormon never actually countenanced any form of curse-based discrimination. It stated that the Lord "denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile". (2 Nephi 26:33). In fact, prejudice against people of dark skin was condemned:
O my brethren, I fear that unless ye shall repent of your sins that their skins will be whiter than yours, when ye shall be brought with them before the throne of God. Wherefore, a commandment I give unto you, which is the word of God, that ye revile no more against them because of the darkness of their skins; neither shall ye revile against them because of their filthiness..." (Jacob 3:8-9).
[edit] Blacks and the Jospeh Smith translation of the Bible (1830)
Black skin was also associated with a curse of hot climate in Smith's translation of the Bible, circa 1830, which describes a pre-deluge people called the "people of Canaan" (not to be confused with Canaan, the son of Ham, or the Biblical Canaanites), who were cursed because they fought against the "people of Shum."
"For behold, the Lord shall curse the land with much heat, and the barrenness thereof shall go forth forever; and there was a blackness came upon all the children of Canaan, that they were despised among all people." (Moses 7:8).
There is no clear indication from Smith's translation of the Bible that the "people of Canaan" survived the deluge, or that they have any relationship to modern blacks, or that the black skin was hereditary rather than a result of exposure to the sun.
[edit] Joseph Smith predicts the Civil War (1832)
Moreover, although it is unknown whether the settlers were aware of it, a revelation from Joseph Smith, Jr. in late 1832 had predicted that there would be war between the North and South, and that "after many days, slaves shall rise up against their masters." (LDS D&C 87).
[edit] Blacks and the Mormons in Missouri (1833)
When Joseph Smith declared Jackson County to be the land of Zion and gathering place for the members the new church, it had been illegal to educate or proselytize blacks in Missouri since 1817 (Buswell 1964, p. 37-45). As it became known that Mormons had begun preaching to the local Native Americans, the suspicions of Missouri citizens were raised that the large numbers of Mormons might begin tampering with their slaves, and voting Mormons would threaten their policies on people of color.[citation needed]
In the summer of 1833, W. W. Phelps published an article in the church's newspaper, seeming to invite free blacks into the state to become Mormons, and reflecting "in connection with the wonderful events of this age, much is doing towards abolishing slavery, and colonizing the blacks, in Africa." ("Free Peoople of Color"). Outrage followed Phelps' comments, (Roberts [1930] 1965, p. 378.) and he was forced to reverse his position, which he claimed was "misunderstood", but this reversal did not end the controversy, and the Mormons were violently expelled from Jackson County, Missouri five months later in December 1833 (Bush & Mauss 1984, p. 55).
At that time (December 16, 1833), Joseph Smith, Jr. dictated a revelation stating that "it is not right that any man should be in bondage to another." (Doctrine and Covenants 101:79).
[edit] Joseph Smith suppports slavery (1835)
In 1835, the Church issued an official statement indicating that because the United States government allowed slavery, the Church would not "interfere with bond-servants, neither preach the gospel to, nor baptize them contrary to the will and wish of their masters, nor 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." (LDS D&C Covenant 134:12).
[edit] Curse of Cain doctrine in early Mormonism (1835)
The curse of Cain doctrine, related to the curse of Ham doctrine, was much less popular at the time, but it made a limited appearance in early Mormonism. However, it is not known whether Joseph Smith, Jr. accepted this doctrine. The only early possible reference to the curse or mark of Cain was in his translation of the Bible, which included the following statement:
"And Enoch also beheld the residue of the people which were the sons of Adam; and they were a mixture of all the seed of Adam save it was the seed of Cain, for the seed of Cain were black, and had not place among them." (Moses 7:22 (for a side by side comparison of relevant sections of Joseph Smith's translation to the KJV, see Curse of Cain/Genesis))
It is not clear from Smith's translation, however, that the descendants of Cain were intended to be modern African people. These descendants of Cain did not "mix" with the "sons of Adam", and were destroyed in the deluge. This has led some to understand that unlike the descendants of Ham, Smith understood the black people referred to in the Book of Moses not to be modern African people, but just one of several societies of people which, according to Mormon scriptures, were cursed with a black skin.
By 1835, however, one of Smith's associates proposed a resolution to the question of whether the descendants of Cain might have survived the flood. On February 6, 1835, Smith's associate W. W. Phelps wrote a letter theorizing that the curse of Cain survived the deluge by passing through the wife of Ham, son of Noah, who according to Phelps was a descendant of Cain. (Messenger and Advocate 1:82) In effect, Phelps was attempting to provide a rational link between the curse of Cain and the curse of Canaan. In addition, Phelps introduced the idea of a third curse upon Ham himself for "marying a black wife". (Id.) This black wife, according to Phelps, was not just a descendant of Cain, but one of the pre-flood "people of Canaan" (not directly related to the Biblical Canaanites after the flood) which according to Smith's translation of the Bible were darkened by yet another curse because they fought against the "people of Shum". (Moses 7:8).
[edit] Blacks invited to the Kirtland temple (1836)
In 1836, the rules established by the church for governing assemblies in the Kirtland Temple included attendees who were “bond or free, black or white.”(History of the Church, Vol.2, Ch.26, p.368)
[edit] Jospeh states that the Bible supports slavery (April 9, 1836)
Writing for the Messenger and Advocate (April 9, 1836) newspaper on the subject of slavery, Joseph Smith states:
"After having expressed myself so freely upon this subject, I do not doubt but those who have been forward in raising their voice against the South, will cry out against me as being uncharitable, unfeeling and unkind-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 this nature, as the fact is incontrovertible, 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's being averse from 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!
"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 wonderful occurrence is not for me to say; but I can say that the curse is not yet taken off the sons of Canaan, neither will be until it is affected by as great power as caused it to come; and the people who interfere the least with the decrees and 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 designs 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 dictate by his counsel." - (Joseph Smith Jr., Messenger and Advocate Vol. II, No. 7, April 1836, p. 290; History of the Church, Vol. 2, Ch. 30, pp. 436-40.)"And he said cursed be Canaan; a servant of servants shall he be unto his brethren. And he said, Blessed be the Lord God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem and Canaan shall be his servant." —Genesis 9:25-27
[edit] Joseph Smith assures his readers that the abolistionist have created no disturbances (April 1836)
April 1836, in the Messenger and Advocate pg. 290 Vol. II. No. 7. Kirtland, Ohio, Smith said the following:
Thinking, perhaps, that the sound might go out, that "an abolitionist" had held forth several times to this community, and that the public feeling was not aroused to create mobs or disturbances, leaving the impression that all he said was concurred in, and received as gospel and the word of salvation. I am happy to say, that no violence or breach of the public peace was attempted, so far from this, that all except a very few, attended to their own avocations and left the gentleman to hold forth his own arguments to nearly naked walls.
[edit] Abolishionist sent out of Kirtland (1836)
In 1836, Warren Parrish (Smith's secretary) wrote regarding the sentiments of the people of Kirtland:
Not long since a gentleman of the Presbyterian faith came to this town (Kirtland) and proposed to lecture upon the abolition question. Knowing that there was a large branch of the church of Latter Day Saints in this place, who, as a people, are liberal in our sentiments; he no doubt anticipated great success in establishing his doctrine among us. But in this he was mistaken. The doctrine of Christ and the systems of men are at issue and consequently will not harmonize together.[citation needed]
[edit] Elijah Abel (1836)
The Church never denied membership based on race, and indeed several black men were ordained to the priesthood during Joseph Smith's lifetime. The first known black Latter-day Saint was "Black Pete", who joined the Church in Kirtland, Ohio. At least two African Americans, Elijah Abel in 1836 and Walker Lewis in 1844, were ordained to the priesthood during Smith's lifetime. William McCary (later excommunicated) was ordained in 1846. Two of the descendants of Elijah Abel were also ordained Elders, and two other black men, Samuel Chambers and Edward Leggroan, were ordained Deacons.
Early black members in the Church were admitted to the temple in Kirtland, Ohio, where Elijah Abel received the ritual of washing and anointing (see Journal of Zebedee Coltrin). Abel also participated in at least two baptisms for the dead in Nauvoo, Illinois.
[edit] Joseph Smith on Negroes (1838)
In 1838, Joseph Smith answered the following question which was frequently asked, while on his penultimate journey from Kirtland to Missouri, as follows: "Are the Mormons abolitionists? No, ... we do not believe in setting the negroes free."(Smith 1977, p.120)
[edit] Dozen black members (1839)
By 1839 there were about a dozen black members in the Church (Late Persecution of the Church of Latter-day Saints, 1840). Nauvoo, Illinois was reported to have 22 black members, including free and slave, between 1839-1843.
[edit] Smith accepts theory that blacks descend from Cain (1842)
There is no clear indication that Smith agreed with the multiple-curse theory of W. W. Phelps; in 1842, however, he did make one parenthetical allusion to blacks being the "sons of Cain":
"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 4:501.)
[edit] Smith begins preaching against slavery (1842)
Beginning in 1842, Smith made known his increasingly strong anti-slavery position. In March 1842, Smith began studying some abolitionist literature, and stated, "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?" (History of the Church, 4:544).
[edit] Smith's plans for abolision (1844)
On February 7, 1844, Joseph Smith wrote his views as a candidate for president of the United States. The anti-slavery plank of his platform called for a gradual end to slavery by the year 1850. His plan called for the government to buy the freedom of slaves using money from the sale of public lands.
“My cogitations, like Daniel's have for a long time troubled me, when I viewed the condition of men throughout the world, and more especially in this boasted realm, where the Declaration of Independence ‘holds these truths to be self-evident, that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness;’ but at the same time some two or three millions of people are held as slaves for life, because the spirit in them is covered with a darker skin than ours.”(History of the Church, Vol.6, Ch.8, p.197 - p.198)
During his election campaign, he stated, "If I had anything to do with the Negro, I would confine him to his own species and put him on national equalization."[citation needed]
[edit] After Smth's death (1846)
According to statements made by Church members who received the Endowment in the Red Brick Store (many of whom were members of the Quorum of the Twelve Apostles, Council of Fifty, or Anointed Quorum), Smith gave specific instructions as to the policy of ordaining black men and those not of the tribe of Ephraim to the priesthood during one meeting.[citation needed] Parley P. Pratt referenced this discussion during the 1846 migration of the Mormon Pioneers when the policy was first publicly acknowledged and promoted.[citation needed]
