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Schwarze und das Priestertum/Ursache des Priestertumverbots: Unterschied zwischen den Versionen
Zeile 58: Zeile 58:
#{{note|bush3}}''Neither White nor Black'', 55.
#{{note|bush3}}''Neither White nor Black'', 55.
#{{note|taggert1}}Steven Taggert, ''Mormonism's Negro Policy: Social and Historical Origins'' (Salt Lake City, Utah: University of Utah Press, 1970).
#{{note|taggert1}}Steven Taggert, ''Mormonism's Negro Policy: Social and Historical Origins'' (Salt Lake City, Utah: University of Utah Press, 1970).
#{{note|brown1}}Edwin B. Firmage, "Hugh B. Brown in His Final Years," Sunstone (Issue #67) (November 1987): 7–8
#{{note|brown1}}Edwin B. Firmage, [http://www.sunstoneonline.com/magazine/searchable/mag-text.asp?MagID=67&selectIssue=select "Hugh B. Brown in His Final Years," Sunstone (Issue #67) (November 1987): 7–8]
#{{note|bringhurst1}} {{BlackAndMormon1|start=13|author=Newell K. Bringhurst|article=The 'Missouri Thesis' Revisited: Early Mormonism, Slavery, and the Status of Black People}}
#{{note|bringhurst1}} {{BlackAndMormon1|start=13|author=Newell K. Bringhurst|article=The 'Missouri Thesis' Revisited: Early Mormonism, Slavery, and the Status of Black People}}
#{{note|bush4}} ''Neither White nor Black'', 61,77.
#{{note|bush4}} ''Neither White nor Black'', 61,77.

Version vom 30. Juni 2009, 19:54 Uhr

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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 begann 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

Als sich die Mormonen in Missouri ansiedelten, passten ihre Ansichten (LuB 101:79; 87:4) über die Sklaverei nicht besonders gut zu den der älteren Siedler dort. Die Nat Turner Rebellion im Jahre 1831 ließen die Südstaatler nervös werden, wie die Kirchenführer später erkannten. „Alle, die mit der Situation der Sklavenstaaten vertraut waren, wussten, dass das Leben eines jeden Weißen in permantenter Gefahr war, und irgend etwas anzudeuten, das möglicherweise von einem Sklaven so interpretiert wurde, dass es nicht recht sei, Menschen in Knechtschaft zu halten, würde das Leben jedes weißen Einwohners im Land gefährden.[2]" Unglücklicherweise kam diese Erkenntnis aber erst nachdem der Pöbel die Missouri-Heiligen verfolgten und ihre Presse teilweise zerstörten, weil W. W. Phelps's Leitartikel die Aufhebung der Sklaverei unterstützten.[3].

Unter diesen prekären Bedingungen sind die frühen Missionare angewiesen worden, Sklaven nicht ohne die Einwilligung ihrer Herren zu belehren und nicht zu taufen (siehe LuB 134:12). Die "Theorie der Missouri-Politik" als die Ursache für das Priestertumsverbot wurde zuerst 1970 Stephen Taggert[4] publiziert, und Präsident Hugh B. Brown gegrüßte es Berichten zufolge. [5] Andere Autoren befanden diese Theoriefür für unzulänglich.

Late, perhaps unreliable, recollections suggest that Joseph Smith received inspiration that blacks should not be ordained while contemplating the situation in the South.[6] 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

The priesthood ban became more comprehensive under Brigham Young's presidency, although he did not present a specific revelation on the subject. Brigham's earliest recorded comments on the subject indicated that he believed blacks should not receive the priesthood because they were the descendants of Cain and therefore a "cursed" people.[7] Those who believe the ban had a revelatory basis point to this as an example of the prophet learning "line upon line," with revelation being implemented more rigorously. Those who see the influence of cultural factors and institutional practice behind the ban consider this evidence that the ban was based on Brigham's cultural and scriptural assumptions, and point out that such beliefs were common among most Christians in Antebellum America.[8]

Later views

  • In 1879, John Taylor conducted an investigation and concluded the policy had started under Joseph Smith, rather than Brigham Young, despite receiving mixed information.[9]
  • President George Q. Cannon in 1895 asserted that some of Young's teachings about miscegenation and the seed of Cain had first been taught by Joseph Smith.[10]
  • Nearly forty years after the ban started, B.H. Roberts was the first to argue, based on the Book of Abraham, that the curse of Cain had continued to modern blacks through the lineage of Ham.[11]
  • Joseph Fielding Smith opined that blacks may have been less valiant in the pre-mortal conflict between God and Satan (however, he rejected that they may have been neutral in the war in heaven).[12]
  • David O. McKay believed that the ban was "not doctrine but...policy," as reported by Sterling McMurrin,[13] his son Llewelyn McKay,[14] and Elder Paul H. Dunn.[15] President McKay told Elder Marion D. Hanks that "he had pleaded and pleaded with the Lord, but had not had the answer he sought."[16]
  • Harold B. Lee was inclined to reconfirm the ban,[17] though Church Historian Leonard Arrington
...asserts that President Lee, shortly before his death, sought the Lord's will on the question of blacks and the priesthood during'three days and nights [of] fasting in the upper room of the temple,...but the only answer he received was "not yet." Arrington relied on an unidentified person close to President Lee, but President Lee's son-in-law and biographer found no record of such an incident and thought it doubtful.[18]

Following Joseph Fielding Smith's death, President Lee did say, "For those who don't believe in modern revelation there is no adequate explanation. Those who do understand revelation stand by and wait until the Lord speaks...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."[19]

President Kimball

  • President Kimball began his administration by holding a press conference. When asked about the ban, he said:
[I have given it] "a great deal of thought, a great deal of prayer. The day might come when they would be given the priesthood, but that day has not come yet. Should the day come it will be a matter of revelation. Before changing any important policy, it has to be through a revelation from the Lord."[20]
  • He had previously written to his son:
"...I have wished the Lord had given us a little more clarity in the matter. But for me, it is enough...I know the Lord could change His policy and release the ban and forgive the possible error (?) which brought about the deprivation. If the time comes, that He will do, I am sure."[21]
  • In 1976, he mentioned
"his concern for giving the priesthood to all men, and said that he had been praying about it for fifteen years without an answer...but I am going to keep praying about it."[22]-->

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 (January 1834): 122
  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 (Issue #67) (November 1987): 7–8
  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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