Blacks in Mormonism

The temple of The Church of Jesus Christ of Latter-day Saints in Nigeria .

From the mid-1800s to 1978, the Church of Jesus Christ of Latter-day Saints took the position that men of African descent should not receive the priesthood . ^{: 213} Black members were also not allowed to attend most temple ceremonies . ^{: 198} These beliefs influenced the views of civil rights. ^{: 75} Black members were ordained to priesthood in the Church under the first President of the Church of Jesus Christ, Joseph Smith . This practice was changed under the second President, Brigham Young , in 1852. Most other Mormon churches, such as the Communion of Christ , continued to offer priesthood ordination for black members. After the murder of Joseph Smith and the arrival of the members in the Salt Lake Valley, Utah, Brigham Young taught that blacks should not have the right to vote, that they should not hold public office, and that God forbids intermarriage. ^{: 39} These views were criticized by the opponents of slavery at the time. However, Brigham Young also taught that the priesthood restriction would one day be lifted. ^{: 66} Brigham Young played an important role in the brief legalization of slavery in the Utah Territory , on some of the grounds of prohibiting the priesthood. Although membership was open to all races, few blacks joined the Church of Jesus Christ by 1978. The views of the Church of Jesus Christ were also barely noticed by the civil rights movement and therefore not challenged. With the beginning of the 1960s, the position of the Church of Jesus Christ was viewed increasingly critical. However, in an attempt to lift the ban, not all members of the First Presidency and Quorum of the Twelve Apostles agreed to the change, and the Church's position at that time was retained. ^{: 64} In 1978, the Church of Jesus Christ, under its then President, Spencer W. Kimball , declared that a revelation on the priesthood had been received and the restriction of African members on ordination to the priesthood had been lifted. At the same time, the blessings of the temple were made available to all worthy members of the Church, men and women.

In 1997 there were approximately 500,000 black members in the Church of Jesus Christ. This corresponds to a share of 5%. By 2008 the number of black members worldwide had risen to one million.

In the Mormon scriptures

The plan of salvation in Swahili .

The Book of Mormon reports that shortly after the immigrants from Jerusalem arrived on the American continent, an apostate group, the Lamanites , had turned dark. The disbelieving Lamanites were cut off from the presence of God because of their iniquity and became a lazy people. As a sign of their disbelief, they were cursed with dark skin. The dark skin color should prevent the offspring of the two groups from mixing. The Book of Mormon also reports that many Lamanites later converted to God and sometimes lived more righteously than the other group. The Book of Mormon mentions that some Lamanites who accepted the faith have turned light skin again. Regardless, a central teaching of the Book of Mormon is that all people, regardless of skin color, are accepted by God. The Church of Jesus Christ today believes that while there is no clear information in the Book of Mormon about intermarriage or genetic interbreeding between the peoples of the Book of Mormon or their descendants and other residents of ancient America, it can be assumed that it was during that time that is covered by the text of the book, some mixing has taken place and genetic changes are due to it. The Church of Jesus Christ explains today that the Book of Mormon describes only a brief sequence of the history of some of the indigenous American peoples. The races in the Book of Mormon can be counted among the ancestors of the American indigenous peoples, but are not their only ancestors.

In the Book of Mormon important prophet and historian Mormon and Moroni were among the people of the Nephites . These people were destroyed by the Lamanites, according to the Book of Mormon.

Before 1847

Jane Manning was an early African American member of Joseph Smith's Nauvoo household and later followed Brigham Young to the Utah Territory . She asked the church leadership if she could get the endowment , but was denied it several times because of the ban.

During the early years of Mormonism , men of African descent were ordained to the priesthood. It is known that in the early days of the Church, two black men, Elijah Abel and Walker Lewis , were ordained to the priesthood and the Church's prophet of that time, Joseph Smith, was notified of the conferral of the priesthood. It is also documented that Joseph Smith publicly preached against slavery from 1842.

Teachings Concerning Black People Before 1978

Blacks and the pre-existence

Before 1978, some Mormons tried to justify the prohibition of the priesthood on the grounds that blacks were not so faithful and brave in their preidious existence . For example, Joseph Fielding Smith wrote: “ According to Church teaching, blacks were as souls - that is, in pre-existence, in a state of disbelief. They were therefore not worthy. They were allowed to be born but did not receive the blessings of the priesthood. “Smith stated that some souls were less valiant in the banishment of Lucifer from the presence of God. Smith pointed out, however, that this was only a personal opinion on his part. After 1978, the view that blacks were less brave in pre-existence was denounced as incorrect by the Church, and especially by the Apostle Jeffrey R. Holland .

Lessons on the status of blacks in the afterlife

There are different kingdoms of glory in Mormonism . To attain the highest kingdom, among other things, a seal in the temple is required. These temple marriages were denied to black members prior to 1978. Some interpreted this to mean that blacks will not receive all the blessings of supreme glory and will only take on the role of servant angel in the afterlife. In 1954, at a student lecture at Brigham Young University , Apostle Mark E. Petersen stated, among other things, that black members would come to the highest kingdom, but only as servants. The Apostle George F. Richards made a similar statement while speaking at a general conference in 1939.

However, numerous church leaders including Joseph Smith , Brigham Young , Wilford Woodruff , George Albert Smith , David O. McKay , Joseph Fielding Smith, and Harold B. Lee taught that black members will also inherit supreme glory with all blessings.

Curse of Cain and Ham

Joseph Smith and Brigham Young taught that blacks were under the curse of ham.

According to the Bible , Cain murdered his brother Abel ( Gen 4: 8-15  EU ). For this God punished him with a sign. The type of sign is not mentioned in the Bible. In another biblical story, Ham sees his father Noah drunk and naked in his tent. Noah curses the son of Ham, Canaan , to be a " servant of the servants " ( Gen 9: 20-27  EU ). Like many contemporaries at the time, the Mormons in the 19th century suspected that blacks had received the mark of Cain - the "black skin" - and that the curse of Ham, " serving the servants ", would weigh on them. A Mormon scripture, the Book of Moses , states that the " descendants of Cain were black " (Book of Moses 7:22). The Book of Moses also tells of Canaanites who were black (Book of Moses 7: 8). The Book of Abraham , published in 1842, further states that Pharaoh was a descendant of Ham and therefore had no right to the priesthood (Book Abraham 1:27).

Both Joseph Smith and Brigham Young at times referred to these biblical events to justify the practice of slavery. As of the presidential candidacy in 1842, Joseph Smith spoke out against slavery. Brigham Young used these passages to establish the prohibition of the priesthood, to deny black people the right to vote, and to forbid mixed marriages.

slavery

The first known slaves came to the Utah Territory with the community from Mississippi. One of the first three slaves was named Green Flake . It is believed to have been owned by the Church. More slaves came with later member companies. In 1850 there were about 100 black people, the majority of whom were slaves. There are stories of some slaves who were able to flee in the course of the migration to the west. ^{: 39} Even after the pioneers arrived in Utah, slaves were bought and sold. Some prominent church members had slaves. ^{: 33} Church members sometimes used their slaves as tithe . They also lent or gave slaves to the church. ^{: 34} Brigham Young and Heber C. Kimball used their slaves as tithe and then gave them freedom. ^{: 52} The Church was against slaves fleeing their masters. ^{: 268}

Statements from church leaders

In 1835 the Church issued an official statement stating that it would not interfere in the slave issue. An indirect reference is found in the Doctrine and Covenants (section 134, verse 12). Joseph Smith changed position and publicly opposed slavery when he ran for president of the United States. ^{: 19 : 76} In 1851 the Apostle Orson Hyde issued a statement affirming that the Church maintains its neutral position. ^{: 2}

Brigham Young taught before the United States Congress abolished slavery that it was a divine institution. ^{: 40}

In the Utah Territory

In 1850 California joined the Union as a free state. The state of Utah was allowed to find its own solution to the slave question. Brigham Young addressed the Utah MPs and advocated slavery. He justified this by stating that if members believe in the Bible and the priesthood, they must also believe in slavery. After that speech, Utah MPs voted to introduce slavery.

Utah was the only western state in the United States that allowed slavery. In the American Civil War , Utah sided with the Union. Slavery ended in 1862 when the United States Congress voted to abolish it.

Mixed marriages

States of the USA with the date of their prohibition of anti-mixed marriages laws:

No laws passed

Repealed before 1887

Repealed from 1948 to 1967

Repealed June 12, 1967

Joseph Smith was against mixed marriages. In Nauvoo, Illinois , blacks were prohibited from marrying whites. Brigham Young was also against mixed marriages. During the 19th century, a law was passed in the Utah Parliament that provided penalties for relationships between blacks and whites. Former Apostle Mark E. Petersen made negative comments on the issue of mixed marriages in 1954. In 1965, then-Apostle Spencer W. Kimball made a critical comment on intermarriage.

Situation after the 1978 disclosure

At general conference in October 1978, the Church of Jesus Christ, under its then President, Spencer W. Kimball , declared that a revelation on the priesthood had been received and that the restriction of African members on ordination to the priesthood had been lifted. At the same time, it was announced that the blessings of the temple are now available to all worthy members of the Church of Jesus Christ, men and women.

Statements from the church leadership

After the priesthood restriction was lifted , the Apostle Bruce R. McConkie made the following statement: "Forget whatever I said or whatever ... Brigham Young ... or whoever said ... that goes against the present revelation. Us talked with a limited understanding and without the light and knowledge that has now come into the world. We are getting our truth line by line and command by command. We have now received a new flood of intelligence and light on this subject and it is extinguishing all darkness and all views and thoughts of the past. They mean nothing anymore ... It doesn't make the slightest difference what anyone ever said on the African issue before the first day of June this year "

In recent years the Church of Jesus Christ has repeatedly rejected the theories once circulated that black skin was a sign of divine disgrace or curse, or that it reflected actions in premortal life; that mixed marriages are a sin; or that blacks or people of another race or ethnic group are in some way inferior to others. The Church of Jesus Christ recognizes a core task in that the leaders of the Church speak out unequivocally against all racism in the past and in the present, in whatever form it may be presented.

Incidents of Discrimination following the 1978 Revelation

Mormon historian Wayne J. Embry interviewed several black Mormons in 1987 and reported " All interviewed reported incidents of aloofness of whites who were reluctant and refused to shake their hands and racially insulted them ". Embry also reported that one black member "was incredibly persistent in attending the service for a period of 3 years. No one spoke to her during that time ". He went on to report, " This black member had to ask the President of the LDS Church how to be baptized " because no one in her ward would tell her.

Church of Jesus Christ black member Darron Smith wrote in 2003: “ Although the priesthood prohibition was lifted in 1978, the discourse on blackness is still very active today. Under the leadership of President Spencer W. Kimball, the First Presidency and the Twelve, the policies that denied blacks the priesthood were changed. But very little has been done to disturb the discourses that first led to this policy. That is why there are church members today who teach at every level of leadership that blacks are descendants of Cain, that they deserve less privileges in mortality because they were neutral in the fall of hell, and that they, despite scientific and climatic factors, have a connection between skin color and righteousness do . "

Black members

Temple of The Church of Jesus Christ of Latter-day Saints in Africa

Accra Ghana Temple (2004)

Aba (Nigeria) Nigeria Temple (2005)

Johannesburg South Africa Temple (1985)

Durban South Africa Temple (2020)

The Church of Jesus Christ has never kept official statistics on the ethnicities of its members. Blacks have been members of the Church of Jesus Christ from its inception. It is believed that there were approximately 300 to 400 black Mormons in 1964. In 1997 there were approximately 500,000 black members in the Church, which is 5%. Since then, the number of black Mormons has grown steadily, especially in West Africa. In 2008 the number of black members worldwide rose to one million.

Professor Philip Jenkins reported on the growth of the Church of Jesus Christ in Africa in 2009 that it was slower than other churches. He gave a number of reasons for this, including the former prohibition of the priesthood.

As of 2010 there was a 10% growth in West Africa and around the same time half of all converts in Europe were immigrants from Africa.

In Ivory Coast , the Church of Jesus Christ grew from one family in 1984 to 40,000 members in 2017.

The eighth temple was announced for Africa in 2017. Some of the temples in Africa are already in operation or are being built.

Famous members

• Joseph Freeman (Mormon)
• Gladys Knight
• Mia Love
• Helvécio Martins
• Genesis Group

Positions of other churches in Mormonism

Fellowship of Christ

Joseph Smith III , the founder of the Communion of Christ , was a staunch opponent of slavery and a follower of Owen Lovejoy and Abraham Lincoln . He became a member of the Republican Party and campaigns for the release of the slaves. However, he held the position that whites were superior to blacks.

The priesthood has always been open to all races and the fellowship of Christ rejects the Book of Pearls of Great Price as sacred scripture.

Fundamentalist Church of Jesus Christ of Latter-day Saints

The Fundamentalist Church of Jesus Christ of Latter-day Saints , with its prophet Warren Jeffs , is known as a racist hate group.

Bickertonites

The Church of Jesus Christ (Bickertonites) has been in favor of the full integration and participation of all ethnic groups in the Church since its foundation in 1862. In 1905 she dismissed an elder because of his opposition to the full participation of all people.

bibliography

Academic works

• (English) Newell G. Bringhurst and Darron T. Smith, Black and Mormon , University of Illinois Press, 2004, 172 pages ISBN 0252073568
• (English) Lester E. Bush, Mormonism's Negro Doctrine: An Historical Overview , Dialogue, 1973
• (English) Armand L. Mauss and Lester E. Bush, Neither White nor Black , Signature Books, 1984, 260 pages ISBN 0941214222
• (English) James B. Allen, Would-Be Saints: West Africa before the 1978 Priesthood Revelation , Journal of Mormon History 17: 207-48, 42 pages
• (English) Newell G. Bringhurst, Saints, Slaves, and Blacks: The Changing Place of Black People Within Mormonism , Westport, Connecticut: Greenwood Press, 1981, 254 pages ISBN 0313227527
• (English) Connell O'Donovan, The Mormon Priesthood Ban & Elder Q. Walker Lewis: An example for his more whiter brethren to follow , John Whitmer Historical Association, 2006, 50 pages

Apologetic works

• (English) Armand L. Mauss, The LDS Church and the Race Issue: À Study in Misplaced Apologetics
• (English) Stephen R. Gibson, What the "Revelation" Received in Response to Pressure?
• (English) Jeff Lindsay, Latter-day Saints (Mormons), Blacks, and the Issue of Race
• (English) Marcus H. Martins, All Are (Really) Alike Unto God: Personal Reflections on the 1978 Revelation , 2001
• (English) Seth R. Payne, The Latter-day Saint Struggle with Blacks and the Priesthood , Yale Divinity School, 2006
• (English) W. John Walsh, Are Mormons Prejudiced?
• (English) Marvin Perkins, Blacks and the Priesthood

Critical works

• (French) Christian Piette, L'Église mormone et les Noirs , 2005
• (English) Jerald and Sandra Tanner , Curse of Cain? Racism in the Mormon Church , Utah Lighthouse Ministry, 2004, 126 pages
• (English) Jerald and Sandra Tanner , Blacks Receive LDS Priesthood , The Salt Lake City Messenger,
• (English) Peter Elias, Blacks and the Priesthood in the Mormon Church , Trust The Truth Association, 1997
• (English) Timothy Oliver, Residual Racism in Modern Mormonism , The Watchman Expositor, Vol. 15, No. 3, 1998
• (English) Pioneer Bible Baptist Church, Mormonism - A Religion for White People
• (English) BA Robinson, Racism in the LDS church: À partial success story , 2002

Individual evidence

1. ^ Armand L. Mauss: All Abraham's Children: Changing Mormon Conceptions of Race and Lineage . University of Illinois Press, 2003, ISBN 0-252-02803-1 , p. 218.
2. ^ W. Paul Reeve: Religion of a Different Color: Race and the Mormon Struggle for Whiteness . Oxford University Press, New York, New York 2015, ISBN 978-0-19-975407-6 .
3. ^ ^{A b c d e f g} Matthew L. Harris, Newell G. Bringhurst: The Mormon Church and Blacks . University of Illinois Press, Chicago 2015, ISBN 978-0-252-08121-7 .
4. Jump up ↑ Church of Jesus Christ: Race and Priesthood. Retrieved June 9, 2019 (German). 
5. ↑ Faith and Beliefs ( Memento of the original from April 9, 2007 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. , webpage, retrieved June 17, 2006 
6. ↑ " African-Americans ( Memento of the original from October 21, 2013) Info: The archive link was automatically inserted and not yet checked. Please check the original and archive link according to the instructions and then remove this note. " Strangite.org . Retrieved on 2007-10-18. 
7. ↑ United States. Congress: The Congressional Globe, Part 2 . Blair & Rives, 1857, p. 287.
8. ^ Brigham Young (January 23, 1852). "We Must Believe in Slavery". (see also The Complete Discourses of Brigham Young, ed. Richard S. Van Wagoner (Salt Lake City: Smith-Pettit Foundation, 2009), 1: 473-74; The Teachings of President Brigham Young, Volume 3: 1852-1854, comp. and ed. Fred C. Collier (Salt Lake City: Collier's Publishing, 1987), 26-29.)
9. ^ Hamil R. Harris: Mindful of history, Mormon Church reaches out to minorities . In: Washington Post , February 17, 2012. Retrieved February 29, 2012. "a period of more than 120 years during which black men were essentially barred from the priesthood and few Americans of color were active in the faith." 
10. ^ Armand Mauss : The LDS Church and the Race Issue: A Study in Misplaced Apologetics . FAIR . 2003.
11. ↑ Richard Bushman, Mormonism: a very short introduction . Oxford University Press, 2008, p. 111.
12. ↑ ^{a b} Church of Jesus Christ: Official Declaration — 2. Accessed June 10, 2019 (German). 
13. ↑ Adherents.com quoting Deseret News 1999-2000 Church Almanac . Deseret News: Salt Lake City, Utah (1998); p. 119. "A rough estimate would place the number of Church members with African roots at year-end 1997 at half a million, with about 100,000 each in Africa and the Caribbean, and another 300,000 in Brazil."
14. ↑ ^{a b c} Margaret Blair Young and Darius Gray | Mormon artist
15. ↑ ^{a b} The Church Continues to Grow in Africa ( Memento of the original from November 5, 2012 in the Internet Archive ) Info: The archive link has been inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. 
16. ↑ The Book of Mormon, 2 Nephi 5:20-24. Retrieved September 2, 2019 . 
17. Jump up ↑ Book of Mormon, 2 Nephi 5:21. Church of Jesus Christ, accessed September 2, 2019 . 
18. ↑ John A. Tvedtnes: The Charge of 'Racism' in the Book of Mormon . Pp. 183-198. 2003.
19. Jump up ↑ The Book of Mormon, 2 Nephi 5:23. Retrieved September 2, 2019 . 
20. Jump up ↑ The Book of Mormon, Alma 3: 7-9. Retrieved September 2, 2019 . 
21. Jump up ↑ The Book of Mormon, Helaman 6: 1. Retrieved September 2, 2019 . 
22. ^ The Book of Mormon, 3 Nephi 2:15, 16. Retrieved September 2, 2019 . 
23. ↑ The Book of Mormon, 2 Nephi 26:33. Retrieved September 2, 2019 . 
24. Jump up ↑ Church of Jesus Christ: The Book of Mormon and DNA Research. Retrieved September 2, 2019 . 
25. Jump up ↑ Church of Jesus Christ: The Book of Mormon and DNA Research. Retrieved September 2, 2019 . 
26. ↑ Nephites
27. ↑ Book of Mormon Peoples
28. ^ Mormon, Nephite Prophet
29. ↑ Book of Mormon: Mormon 6
30. ^ "Saints, Slaves, and Blacks" by Bringhurst. Table 8 on p.223
31. ↑ Ronald G. Coleman, 'Is There No Blessing For Me?': Jane Elizabeth Manning James, a Mormon African American Woman . In: Quintard Taylor, Shirley Ann Wilson Moore (Eds.): African American Women Confront the West, 1600-2000 . University of Oklahoma Press, Norman, Oklahoma 2008, ISBN 978-0-8061-3979-1 , pp. 144-162: "Jane Elizabeth James never understood the continued denial of her church entitlements. Her autobiography reveals a stubborn adherence to her church even when it ignored her pleas. "
32. ↑ ^{a b c} Lester E., Jr. Bush: Mormonism's Negro Doctrine: An Historical Overview . Pp. 18-19. Spring 1973.
33. ^ Letter to J. Henderson (April 10, 1963). Letter from Joseph Fielding Smith to J. Henderson .
34. ^ Smith, Joseph Fielding, Way to Perfection (1950), 46
35. ↑ (Deseret News, Church Section, June 14, 1962)
36. ^ ^{A b} Church of Jesus Christ: Race and the Church: All Are Alike Unto God. Retrieved June 9, 2019 . 
37. ↑ Matthlew L. Harris and Newl G. Bringhurst, ed. The Mormon Church and Blacks: A Documentary History , p 134
38. ^ Address at Convention of Teachers of Religion, BYU, Utah, Aug. 27, 1954.
39. ↑ Elder George F. Richards, Conference Report , Apr. 1939, p. 58. "[T] he Negro is an unfortunate man. He has been given a black skin. But that is as nothing compared with that greater handicap that he is not permitted to receive the priesthood and the ordinances of the temple, necessary to prepare men and women to enter into and enjoy a fullness of glory in the celestial kingdom. "
40. ↑ In regards to black people, Joseph Smith taught that "They have souls, and are subjects of salvation." Teachings of the Prophet Joseph Smith , selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company , 1976), 269. ISBN 0-87579-243-X
41. ↑ Brigham Young said "when all the rest of the children have received their blessings in the Holy Priesthood, then that curse will be removed from the seed of Cain, and they will then come up and possess the priesthood, and receive all the blessings which we are now entitled to. " quoted by the First Presidency, August 17, 1949.
42. ↑ Wilford Woodruff said "The day will come when all that race will be redeemed and possess all the blessings which we now have" quoted by the First Presidency on August 17, 1949 ( Memento of December 19, 2010 in the Internet Archive ).
43. ↑ George Albert Smith reiterated what was said by both Brigham Young and Wilford Woodruff in a statement by the First Presidency on August 17, 1949 ( Memento from December 19, 2010 in the Internet Archive )
44. ↑ David McKay taught "Sometime in God's eternal plan, the Negro will be given the right to hold the priesthood. In the meantime, those of that race who receive the testimony of the Restored Gospel may have their family ties protected and other blessings made secure , for in the justice of the Lord they will possess all the blessings to which they are entitled in the eternal plan of Salvation and Exaltation. "(Mormonism and the Negro, pp. 23)
45. ↑ In reference to black people, Apostle Joseph Fielding Smith taught: "Every soul coming into this world came here with the promise that through obedience he would receive the blessings of salvation. No person was foreordained or appointed to sin or to perform a mission of evil. No person is ever predestined to salvation or damnation. Every person has free agency. " (Joseph Fielding Smith Jr., Doctrines of Salvation , Vol.1, p. 61)
46. ↑ In 1972, Harold B. Lee said, "It's only a matter of time before the black achieves full status in the Church. We must believe in the justice of God. The black will achieve full status, we're just waiting for that time. " (Kimball, Lengthen Your Stride, working draft chapter 20, page 22; citing Goates, Harold B. Lee, 506, quoting UPI interview published November 16, 1972.)
47. ^ Brigham Young's Speech on Slavery, Blacks, and the Priesthood . February 5, 1852. Reprint by Utah Lighthouse Ministry
48. ^ ^{A b} Joseph Smith: Latter Day Saints' Messenger and Advocate / Volume 2 / Number 7 / Letter to Oliver Cowdery from Joseph Smith, Jr. (Apr. 1836) 1836, p. 290.
49. ↑ Brigham Young: Journal of Discourses / Volume 10 / Necessity for Watchfulness, etc. 1863, pp. 248-250.
50. ↑ Lester E. Bush, Jr., Armand L. Mauss (Eds.): Neither White Nor Black: Mormon Scholars Confront the Race Issue in a Universal Church . Signature Books , Salt Lake City, Utah 1984, ISBN 0-941214-22-2 , p. 70.
51. ↑ ^{a b c} Kristen Rogers-Iversen: Utah settlers' black slaves caught in 'new wilderness' . The Salt Lake Tribune. September 2, 2007.
52. ^ ^{A b} John David Smith: Dictionary of Afro-American Slavery .
53. ^ Brief History Alex Bankhead and Marinda Redd Bankhead (mention of Dr Pinney of Salem) . The Broad Ax. March 25, 1899.
54. ^ Mormon Pioneer Overland Travel: John Hardison Redd
55. ↑ John Todd : Early Settlement and Growth of Western Iowa; Or, Reminiscences , pp. 134-137.
56. ^ Joel Flake: Green Flake: His Life and Legacy . 1999.
57. ^ ^{A b} Don B. Williams: Slavery in Utah Territory: 1847-1865 .
58. ↑ Brigham Young told Greeley: "If slaves are brought here by those who owned them in the states, we do not favor their escape from the service of their owners." (see Greeley, Overland Journey 211-212) quoted in Terry L. Givens, Philip L. Barlow: The Oxford Handbook of Mormonism , p. 383.
59. ^ Russell W. Stevenson: For the Cause of Righteousness . Greg Kofford Books, Salt Lake City 2014, ISBN 978-1-58958-529-4 .
60. ↑ Lester E. Bush, Jr: Mormonism's Negro Doctrine: An Historical Overview . Dialogue 8, 1973.
61. ^ W. Kesler Jackson: Elijah Abel: The Life and Times of a Black Priesthood Holder .
62. ↑ Kate B. Carter: The Story of the Negro Pioneer . Daughters of Utah Pioneers, Salt Lake City, Utah 1965: “We feel it to be our duty to define our position in relation to the subject of slavery. There are several in the Valley of the Salt Lake from the Southern States, who have their slaves with them. There is no law in Utah to authorize slavery, neither any to prohibit it. If the slave is disposed to leave his master, no power exists there, either legal or moral, that will prevent him. But if the slave chooses to remain with his master, none are allowed to interfere between the master and the slave. All the slaves that are there appear to be perfectly contented and satisfied. When a man in the Southern states embraces our faith, the Church says to him, if your slaves wish to remain with you, and to go with you, put them not away; but if they choose to leave you, or are not satisfied to remain with you, it is for you to sell them, or let them go free, as your own conscience may direct you. The Church, on this point, assumes not the responsibility to direct. The laws of the land recognize slavery, we do not wish to oppose the laws of the country. If there is sin in selling a slave, let the individual who sells him bear that sin, and not the Church. Millennial Star , February 15, 1851. "
63. ^ Brigham Young: We Must Believe in Slavery . January 23, 1852. (see also The Complete Discourses of Brigham Young, ed. Richard S. Van Wagoner (Salt Lake City: Smith-Pettit Foundation, 2009), 1: 473-74; The Teachings of President Brigham Young, Volume 3 : 1852-1854, comp. And ed. Fred C. Collier (Salt Lake City: Collier's Publishing, 1987), 26-29.)
64. ↑ Negro Slaves in Utah by Jack Beller, Utah Historical Quarterly, vol. 2, no. 4, 1929, pp. 124-126
65. ↑ Arkansas, Florida, Louisiana, Mississippi, Texas, South Carolina and Alabama repealed their laws during the Reconstruction period, but the laws were later reinstated and remained in force until 1967.
66. ^ Civil Law is not Gods
67. ^ John Lewis Lund: The Church and the Negro . Paramount Publishers, Salt Lake City, Utah 1967.
68. ^ Brigham Young: The Teachings of President Brigham Young: Vol. 3 1852-1854 . Colliers Publishing Company. 1987 .: “let my seed mingle with the seed of Cain, and that brings the curse upon me and upon my generations; we will reap the same rewards with Cain. In the priesthood I will tell you what it will do. Were the children of God to mingle their seed with the seed of Cain it would not only bring the curse of being deprived of the power of the priesthood upon themselves but they entail it upon their children after them, and they cannot get rid of it. "
69. ^ Race Problems - As They Affect The Church, Convention of Teachers of Religion on the College Level, Brigham Young University, Provo, Utah, August 27, 1954: “I think I have read enough to give you an idea of ​​what the Negro is nach. He is not just seeking the opportunity of sitting down in a cafe where white people eat. He isn't just trying to ride on the same streetcar ... it appears that the Negro seeks absorption with the white race. He will not be satisfied until he achieves it by intermarriage. That is his objective and we must face it. "
70. ↑ "Interracial Marriage Discouraged" , Church News , June 17, 1978, p. 2.: "Now, the brethren feel that it is not the wisest thing to cross racial lines in dating and marrying. There is no condemnation. We have had some of our fine young people who have crossed the lines. We hope they will be very happy, but experience of the brethren through a hundred years has proved to us that marriage is a very difficult thing under any circumstances and the difficulty increases in interrace marriages. "
71. ↑ Bruce R. McConkie: New Revelation on Priesthood . Deseret Book, Salt Lake City 1981, pp. 126-137 .
72. ^ Jessie L. Embry: Spanning the Priesthood Revelation (1978): Two Multigenerational Case Studies . In: Newell G. Bringhurst, Darron T. Smith (Eds.): Black and Mormon . University of Illinois Press, 2004, ISBN 0-252-02947-X , pp. 60-81.
73. ↑ Darron Smith: The Persistence of Racialized Discourse in Mormonism . In: Sunstone . March 2003.
74. ↑ Adherents.com quoting Deseret News 1999-2000 Church Almanac . Deseret News: Salt Lake City, UT (1998); pg. 119.
75. ^ Philip Jenkins: Letting Go: Understanding Mormon Growth in Africa . In: Journal of Mormon History . 35, No. 2, Spring 2009. Retrieved December 16, 2012.
76. ↑ Tad Walch, "Major LDS Growth in Africa unaffected by priesthood restriction, Elder Sitati says" , Deseret News , October 9, 2015.
77. ^ LDS Church News article on Church in Ivory Coast
78. ^ Mormon Newsroom article on Church in Ivory Coast
79. ^ Church of Jesus Christ: Quick Facts: LDS Church Temples in Africa. Retrieved June 9, 2019 . 
80. ↑ Roger D. Launius: Joseph Smith III: Pragmatic Prophet .
81. ^ The Reorganized Church of Jesus Christ of Latter-day Saints: Community of Christ and African-American members .
82. ↑ [ Archived copy ( memento of the original dated February 3, 2010 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. ], web page, retrieved, July 15, 2006 
83. ↑ Idris Martin: Annotated History of The Church of Jesus Christ . Official minutes of meetings of The Church, USA 1858, pp. 157, 180, 375.
84. ↑ The Church of Jesus Christ : A History of The Church of Jesus Christ: Volume 2 . The Church of Jesus Christ, Monongahela, PA 2002.
85. ^ ^{A b} Lester E. Bush: (MD) ( University of Virginia ), Dialogue
86. ↑ Armand L. Mauss: (Ph.D.) in Sociology ( University of California ), Professor of Sociology at Washington State University
87. ↑ James B. Allen: (Ph.D.) ( University of California )
88. ↑ Connell O'Donovan: major en histoire et en études féministes ( University of Utah )