Mormon church explains past ban on black priests

More than three decades after reversing its prohibition of black priests, the Mormon church has disavowed the ban, saying it was put into place during an era of great racial divide that influenced early teachings of the church.

The nearly 2,000-word statement posted on The Church of Jesus Christ of Latter-day Saints' website was the church's most comprehensive explanation of why it previously had barred men of African descent from the lay clergy. In the article, the church pinned the ban on an announcement from church president Brigham Young in 1852.

The ban ended in 1978, but in the 35 years since then, the church had never given an official explanation for the reasons behind the ban or addressed the once widely held notion that blacks were spiritually inferior, said Matthew Bowman, an author and assistant professor of religion at Hampden-Sydney College in Virginia.

In the article, posted Friday, the church addressed what has become a sensitive topic for current leaders and the 15 million members around the world.

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

Mormon church officials declined comment on the article but said it is part of a series of new online postings to explain or expand on certain gospel topics for its members. Other topics include, "Are Mormons Christian?" and one about founder Joseph Smith's first visions.

Armand Mauss, a retired professor of Sociology and Religious Studies at Washington State University, said the article is the most comprehensive explanation yet about the past exclusion of blacks from the priesthood and marks the first time the church has explicitly disavowed its previous teachings on the topic.

Mormon scholars over the years have written much of what is in the posting, but it is noteworthy coming from church headquarters in Salt Lake City, he said. He and other scholars were interviewed several months ago by staff from LDS Public Affairs in preparation for the new article, Mauss said, adding that it reflects a "new Church commitment to greater transparency about its history, doctrines, and policies."

"History and changes all happen due to time. This is way past due," said Harwell, 67, of Cottonwood Heights, who converted to Mormonism in 1983. "These are the statements they should have made in 1978, but better late than never."

Harwell is the president of Utah's Genesis Group, a support organization founded in 1971 for black Mormons. While he noted that he doesn't speak for the church, he said he believes the next step is getting more black Mormons into church leadership positions. He serves as counselor to the bishop in his local congregation and can see how that is helping young church members change their perceptions.

Margaret Blair Young, an adjunct professor at Brigham Young University who made a documentary about the untold stories of black Mormons, called the new article a miracle.

"I'm thrilled," Young said. "It went so much further than anything before has done."

You presume the poster is not part of the evangelical type camp that worked for the abolishment of slavery:

Christian abolitionism

Although many abolitionists opposed slavery on purely philosophical reasons, anti-slavery movements attracted strong religious elements. Throughout Europe and the United States, Christians, usually from 'un-institutional' Christian faith movements, not directly connected with traditional state churches, or "non-conformist" believers within established churches, were to be found at the forefront of the abolitionist movements.^[86]^[87]

Although not explicitly expressing an abolitionist point of view, the Portuguese Dominican Gaspar da Cruz in 1569 strongly criticized the Portuguese traffic in Chinese slaves, explaining that any arguments by the slave traders that they "legally" purchased already-enslaved children were bogus.^[88]

In particular, the effects of the Second Great Awakening resulted in many evangelicals working to see the theoretical Christian view, that all people are essentially equal, made more of a practical reality. Freedom of expression within the Western world also helped in enabling opportunity to express their position. Prominent among these abolitionists was Parliamentarian William Wilberforce in England, who wrote in his diary when he was 28 that, "God Almighty has set before me two great objects, the suppression of the Slave Trade and Reformation of Morals."^[89] With others he labored, despite determined opposition, to finally abolish the British slave trade. The famous English preacher Charles Spurgeon had some of his sermons burned in America due to his censure of slavery, calling it "the foulest blot" and which "may have to be washed out in blood."^[90] Methodist founder John Wesley denounced human bondage as "the sum of all villainies," and detailed its abuses.^[91] In Georgia, primitive Methodists united with brethren elsewhere in condemning slavery. Many evangelical leaders in the United States such as Presbyterian Charles Finney and Theodore Weld, and women such as Harriet Beecher Stowe (daughter of abolitionist Lyman Beecher) and Sojourner Truth motivated hearers to support abolition. Finney preached that slavery was a moral sin, and so supported its elimination. "I had made up my mind on the question of slavery, and was exceedingly anxious to arouse public attention to the subject. In my prayers and preaching, I so often alluded to slavery, and denounced it.^[92] Repentance from slavery was required of souls, once enlightened of the subject, while continued support of the system incurred "the greatest guilt" upon them.^[93]

Quakers in particular were early leaders in abolitionism. In 1688 Dutch Quakers in Germantown, Pennsylvania, sent an antislavery petition to the Monthly Meeting of Quakers. By 1727 British Quakers had expressed their official disapproval of the slave trade.^[94] Three Quaker abolitionists, Benjamin Lay, John Woolman, and Anthony Benezet, devoted their lives to the abolitionist effort from the 1730s to the 1760s, with Lay founding the Negro School in 1770, which would serve more than 250 pupils.^[95] In June 1783 a petition from the London Yearly Meeting and signed by over 300 Quakers was presented to Parliament protesting the slave trade.^[96]

In 1787 the Society for Effecting the Abolition of the Slave Trade was formed, with 9 of the 12 founder members being Quakers. During the same year, William Wilberforce was persuaded to take up their cause; as an MP, Wilberforce was able to introduce a bill to abolish the slave trade. Wilberforce first attempted to abolish the trade in 1791, but could only muster half the necessary votes; however, after transferring his support to the Whigs, it became an election issue. Abolitionist pressure had changed popular opinion, and in the 1806 election enough abolitionists entered parliament for Wilberforce to be able to see the passing of the Slave Trade Act 1807. The Royal Navy subsequently declared that the slave trade was equal to piracy, the West Africa Squadron choosing to seize ships involved in the transfer of slaves and liberate the slaves on board, effectively crippling the transatlantic trade. Through abolitionist efforts, popular opinion continued to mount against slavery, and in 1833 slavery itself was outlawed throughout the British Empire - at that time containing roughly 1/6 of the world's population (rising to 1/4 towards the end of the century).

The abolition movement faced much opposition. Bertram Wyatt-Brown notes that the appearance of the Christian abolitionist movement "with its religious ideology alarmed newsmen, politicians, and ordinary citizens. They angrily predicted the endangerment of secular democracy, the mongrelization, as it was called, of white society, and the destruction of the federal union. Speakers at huge rallies and editors of conservative papers in the North denounced these newcomers to radical reform as the same old “church-and-state” zealots, who tried to shut down post offices, taverns, carriage companies, shops, and other public places on Sundays. Mob violence sometimes ensued." A postal campaign in 1835 by the American Anti-Slavery Society (AA-SS) - founded by African-American Presbyterian clergyman Theodore S. Wright - sent bundles of tracts and newspapers(over 100,000) to prominent clerical, legal, and political figures throughout the whole country, and culminated in massive demonstrations throughout the North and South.^[97] In attempting to stop these mailings, New York Postmaster Samuel L.Gouverneur unsuccessfully requested the AA-SS to cease sending it to the South. He therefore decided that he would “aid in preserving the public peace” by refusing to allow the mails to carry abolition pamphlets to the South himself, with the new Postmaster General Amos Kendall affirming, even though he admitted he had no legal authority to do so.^[98]^[99]^[100]^[101] This resulted in the AA-SS resorting to other and clandestine means of dissemination.

Despite such determined opposition, many Methodist, Baptist, and Presbyterian members freed their slaves and sponsored black congregations, in which many black ministers encouraged slaves to believe that freedom could be gained during their lifetime. After a great revival occurred in 1801 at Cane Ridge, Kentucky, American Methodists made anti-slavery sentiments a condition of church membership.^[102] Abolitionist writings, such as "A Condensed Anti-Slavery Bible Argument" (1845) by George Bourne,^[103] and "God Against Slavery" (1857) by George B. Cheever,^[104] used the Bible, logic and reason extensively in contending against the institution of slavery, and in particular the chattel form of it as seen in the South.

Other Protestant missionaries of the Great Awakening initially opposed slavery in the South, but by the early decades of the 19th century, many Baptist and Methodist preachers in the South had come to an accommodation with it in order to evangelize the farmers and workers. Disagreements between the newer way of thinking and the old often created schisms within denominations at the time. Differences in views toward slavery resulted in the Baptist and Methodist churches dividing into regional associations by the beginning of the Civil War.^[105]

Why is it that you aren’t able to follow Christ’s example to avoid hypocrisy?

Huh?

Where did you get a crazy idea like THAT??

In conclusion let us summarize this grand key, these “Fourteen Fundamentals in Following the Prophet”, for our salvation depends on them.

1. The prophet is the only man who speaks for the Lord in everything.
2. The living prophet is more vital to us than the standard works.
3. The living prophet is more important to us than a dead prophet.
4. The prophet will never lead the church astray.
5. The prophet is not required to have any particular earthly training or credentials to speak on any subject or act on any matter at any time.
6. The prophet does not have to say “Thus Saith the Lord,” to give us scripture.
7. The prophet tells us what we need to know, not always what we want to know.
8. The prophet is not limited by men’s reasoning.
9. The prophet can receive revelation on any matter, temporal or spiritual.
10. The prophet may advise on civic matters.
11. The two groups who have the greatest difficulty in following the prophet are the proud who are learned and the proud who are rich.
12. The prophet will not necessarily be popular with the world or the worldly.
13. The prophet and his counselors make up the First Presidency—the highest quorum in the Church.
14. The prophet and the presidency—the living prophet and the First Presidency—follow them and be blessed—reject them and suffer.

I testify that these fourteen fundamentals in following the living prophet are true. If we want to know how well we stand with the Lord then let us ask ourselves how well we stand with His mortal captain—how close do our lives harmonize with the Lord’s anointed—the living Prophet—President of the Church, and with the Quorum of the First Presidency.

Ezra Taft Benson

(Address given Tuesday, February 26, 1980 at Brigham Young University) http://www.lds.org/liahona/1981/06/fourteen-fundamentals-in-following-the-prophet?lang=eng

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QUOTE: The statement, posted Friday, says the ban was put into place during an era of great racial divide that influenced early teachings of the church.

http://news.yahoo.com/mormon-church-explains-past-ban-black-priests-012138433.html