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Schwarze und das Priestertum/Ursache des Priestertumverbots: Unterschied zwischen den Versionen
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Die Geschichte dieser Praxis, in der heutigen Kirche aufgrund von Rasse das Priestertum vorzuenthalten ist gut von Lester Bush beschrieben, in einem Buch aus dem Jahr 1984 {{ref|bush1}} eine gute Zeitübersicht ist auf FAIR's '''BlackLDS''' Website zu finden: {{fairlink|url=http://www.blacklds.org/mormon/history.html}}.
Die Geschichte dieser Praxis, in der heutigen Kirche aufgrund von Rasse das Priestertum vorzuenthalten ist gut von Lester Bush beschrieben, in einem Buch aus dem Jahr 1984 {{ref|bush1}} eine gute Zeitübersicht ist auf FAIR's '''BlackLDS''' Website zu finden: {{fairlink|url=http://www.blacklds.org/mormon/history.html}}.


===Missouri and the 1830s===
===Missouri und die 1830er Jahre===
As Mormons settled into Missouri, some of their viewpoints about slavery ({{s||D&C|101|79}},{{s||D&C|87|4}}) did not mesh well with those of the older settlers. The 1831 Nat Turner Rebellion left many southerners nervous as church leaders later recognized: "All who are acquainted with the situation of slave States, know that the life of every white is in constant danger, and to insinuate any thing which could possibly be interpreted by a slave, that it was not just to hold human beings in bondage, would be jeopardizing the life of every white inhabitant in the country.{{ref|bush2}}" Unfortunately, this recognition came after mobs persecuted the Missouri saints and destroyed their press in part because of W. W. Phelps's editorials supporting abolition {{ref|bush3}}.  
<!--As Mormons settled into Missouri, some of their viewpoints about slavery ({{s||D&C|101|79}},{{s||D&C|87|4}}) did not mesh well with those of the older settlers. The 1831 Nat Turner Rebellion left many southerners nervous as church leaders later recognized: "All who are acquainted with the situation of slave States, know that the life of every white is in constant danger, and to insinuate any thing which could possibly be interpreted by a slave, that it was not just to hold human beings in bondage, would be jeopardizing the life of every white inhabitant in the country.{{ref|bush2}}" Unfortunately, this recognition came after mobs persecuted the Missouri saints and destroyed their press in part because of W. W. Phelps's editorials supporting abolition {{ref|bush3}}.  


Under these precarious conditions, early missionaries were instructed to not teach or baptize slaves without their master's wishes (see {{s||D&C|134|12}}).  The "Missouri policy theory" for the ban's origin was first popularized in 1970 by author Stephen Taggert,{{ref|taggert1}} and President Hugh B. Brown reportedly embraced it.{{ref|brown1}}  Other authors found this theory wanting.{{ref|bringhurst1}}
Under these precarious conditions, early missionaries were instructed to not teach or baptize slaves without their master's wishes (see {{s||D&C|134|12}}).  The "Missouri policy theory" for the ban's origin was first popularized in 1970 by author Stephen Taggert,{{ref|taggert1}} and President Hugh B. Brown reportedly embraced it.{{ref|brown1}}  Other authors found this theory wanting.{{ref|bringhurst1}}


Late, perhaps unreliable, recollections suggest that Joseph Smith received inspiration that blacks should not be ordained while contemplating the situation in the South.{{ref|bush4}} These accounts must be weighed against records of free blacks being given the priesthood such as Elijah Abel, Walker Lewis, William McCary, and Abel's descendants.  Those who hold that the ban had a revelatory basis see these early ordinations as events which occurred prior to the revelation or without knowledge of it, while those who see the ban as more of a social/cultural phenomenon point to these ordinations as an example of the "pragmatic grounds" upon which decisions about black ordination were made.  
Late, perhaps unreliable, recollections suggest that Joseph Smith received inspiration that blacks should not be ordained while contemplating the situation in the South.{{ref|bush4}} These accounts must be weighed against records of free blacks being given the priesthood such as Elijah Abel, Walker Lewis, William McCary, and Abel's descendants.  Those who hold that the ban had a revelatory basis see these early ordinations as events which occurred prior to the revelation or without knowledge of it, while those who see the ban as more of a social/cultural phenomenon point to these ordinations as an example of the "pragmatic grounds" upon which decisions about black ordination were made.


===After Joseph Smith===
===After Joseph Smith===

Version vom 30. Juni 2009, 12:11 Uhr

 [Bearbeitung nötig]  [Bearbeitung nötig]

Die Ursache des Priestertumsverbots

Der Ursprung des Priestertumsverbots ist eine der am schwersten zu beantwortenden Fragen. Die Ursachen sind nicht klar, und das beeinflusste sowohl die Mitglieder als auch die Führer der Kirche, wie die das Verbot sahen und die notwendigen Schritte, es aufzuheben. Die Kirche hat niemals einen offiziellen Grund für dieses Verbot angegeben.

Die Mitglieder gingen allgemein von drei Sichtweisen aus:

  1. Das Verbot war auf Offenbarung von Joseph Smith begründet und von seinen Nachfolgern bis Präsident Kimball aufrecht erhalten worden.
  2. Das Verbot wurde nicht von Joseph Smith ausgesprochen, doch von Brigham Young durch Offenbarung angewendet.
  3. Das Verbot begamm mit einer Reihe von eher verwaltungspolitischen Entscheidungen, als durch eine offenbarte Lehre, rather than a revealed doctrine, und beruhte teilweise allgemeinen Rassenansichten der Mitte des 19. Jahrhunderts in Amerika. Dieser Zeitabschnitt gab dieser Politik mehr Befugnis als beabsichtigt.

Die Schwierigkeit, zwischen diesen drei Möglichkeiten zu entscheiden, ergab sich, weil:
a) es gibt aus der Zeit keinen Bericht über eine Offenbarung, die dem Verbot zugrunde liegt, jedoch
b) glauben dennoch viele frühe Mitglieder, dass es eine solche Offenbarung gegeben hat und
c)die Ordinanation zum Priestertum war bei Schwarzafrikanern ein seltenes Ereignis, das mit der Zeit immer seltener wurde.

Die Geschichte dieser Praxis, in der heutigen Kirche aufgrund von Rasse das Priestertum vorzuenthalten ist gut von Lester Bush beschrieben, in einem Buch aus dem Jahr 1984 [1] eine gute Zeitübersicht ist auf FAIR's BlackLDS Website zu finden: FAIR englischer.

Missouri und die 1830er Jahre

Fußnoten

  1. Lester E. Bush, Jr. and Armand L. Mauss, eds., Neither White Nor Black: Mormon Scholars Confront the Race Issue in a Universal Church, (Salt Lake City, Signature Books, 1984). ISBN 0941214222
  2. [back] Neither White nor Black, 56; citing Editor, "Ourtage in Jackson County, Missouri," Evening and Morning Star 2 (January 1834), 122. Link
  3. [back] Neither White nor Black, 55.
  4. [back] Steven Taggert, Mormonism's Negro Policy: Social and Historical Origins (Salt Lake City, Utah: University of Utah Press, 1970).
  5. [back] Edwin B. Firmage, "Hugh B. Brown in His Final Years," Sunstone 11:6 no. (Issue #67) (November 1987), 7–8. Link
  6. [back]  Vorlage:BlackAndMormon1
  7. [back]  Neither White nor Black, 61,77.
  8. [back] Neither White nor Black, 70–72.
  9. [back] For a history of such ideas in American Christian thought generally, see H. Shelton Smith, In His Image, But...: Racism in Southern Religion, 1780–1910 (Durham, North Carolina: Duke University Press, 1972), 131. ISBN 082230273X.
  10. [back] Neither White nor Black, 77–78.
  11. [back] Neither White nor Black, 79–81.
  12. [back] B.H. Roberts, "To the Youth of Israel," The Contributor 6 (May 1885): 296–97.
  13. [back] Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., (Salt Lake City: Bookcraft, 1954–56), 65.
  14. [back]  Sterling M. McMurrin and and L. Jackson Newell, Matters of Conscience: Conversations with Sterling M. McMurrin On Philosophy, Education, and Religion (Salt Lake City, UT: Signature Books, 1996), 199–201; cited in Edward L. Kimball, Lengthen Your Stride: The Presidency of Spencer W. Kimball (Salt Lake City: Deseret Book, 2005), chapter 20, page 5, footnote 17–{{{end}}}. ISBN 1590384571 (CD version)
  15. [back] Kimball, Lengthen Your Stride, chapter 20, page 5, footnote 17.
  16. [back] Kimball, Lengthen Your Stride, chapter 20, page 5–, footnote 17.
  17. [back]  Kimball, Lengthen Your Stride, chapter 20 working draft, 13.
  18. [back] Kimball, Lengthen Your Stride, 204–205.
  19. [back] Kimball, Lengthen Your Stride, working draft chapter 20, page 22, footnote 105; citing for the affirmative Arrington, Adventures of a Church Historian and Arrington to author, February 10 and June 15, 1998; for the negative, L. Brent Goates, interview by author, February 9, 1998.
  20. [back] Kimball, Lengthen Your Stride, working draft chapter 20, page 22; citing Goates, Harold B. Lee, 506, quoting UPI interview published November 16, 1972.
  21. [back]  Kimball, Lengthen Your Stride, working draft chapter 21, page 1; citing Charles J. Seldin, "Priesthood of LDS Opened to Blacks," Salt Lake City Tribune (10 June 1978), 1A.
  22. [back]  Kimball, Lengthen Your Stride, working draft chapter 21, page 4; citing letter of 15 June 1963 to Edward Kimball.
  23. [back]  Kimball, Lengthen Your Stride, working draft chapter 21, page 7; citing F. Burton Howard to author, June 15, 1995; F. Burton Howard, interview by author, July 30, 2002.

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