Church History Matters — Episode 181

Official Declaration 2 CFM - Race Controversies in the Church
Date: December 3, 2025
Hosts: Scott Woodward (A), Casey Griffiths (B)
Podcast: Scripture Central

Overview

In this critical and candid episode, Scott and Casey take a deep, nuanced look at the history and impact of Official Declaration 2—the 1978 revelation that ended priesthood and temple restrictions for black members of The Church of Jesus Christ of Latter-day Saints. The hosts explore the historical context before and after the ban, the complicated origins of the policy, how it was rationalized, its eventual reversal, and the ongoing work of racial healing and inclusion in the Church.

Main Theme & Purpose

• Main Theme: Understanding the origins, enduring controversies, and profound consequences of racial restrictions in the Latter-day Saint priesthood and temple, with a focus on how Official Declaration 2 came about and its lasting impact.
• Purpose: To offer clarity, historical context, and spiritual perspective for members and others wrestling with the Church’s history on race, summarizing both the challenges and the beauty of the restoration in this area.

Key Discussion Points & Insights

1. Historical Beginnings: No Ban Under Joseph Smith

(07:11 – 14:45)

• Joseph Smith’s Era:
  • No priesthood or temple ban in Joseph Smith’s day; black men like Elijah Abel and Q. Walker Lewis were ordained to the priesthood.
  • Joseph received black families into fellowship and anticipated multi-racial temple worship.
  • America’s racial context was fraught—mainstream Protestant and scientific beliefs were deeply racist—making Smith’s inclusiveness remarkable.

“There was no priesthood or temple ban or restriction on anyone of any race, let alone black African in Joseph Smith's day.” (A, 08:37)

2. Shifting Policy: Racial Ban Emerges Under Brigham Young

(14:45 – 26:50)

• Fear of Race Mixing (“Amalgamation”):
  • Tension about interracial marriage escalated in the late 1840s.
  • Brigham Young’s reaction to Q. Walker Lewis’s son marrying a white woman—indicative of broader fears present in America at the time.
  • In 1852, Brigham Young publicly announced a ban on black men holding the priesthood, tying it to the “curse of Cain” in a Utah legislative session, not a church council.

“The law of God is that their seed shall not be mixed... No amalgamation of blacks and whites.” (A, recounting Young’s 1847 reaction; 16:06)

• Orson Pratt’s Dissent:
  • Orson Pratt disagreed with both the ban’s logic and its justice, questioning, “Why would an entire group of people be punished because of Cain’s murder?” (A, 22:48)
  • Despite early resistance, Pratt later accepted the ban, albeit seeking different theological justification.

3. Evolving Rationalizations

(22:27 – 28:18)

• Three Main Rationales:
  1. Curse of Cain: (Brigham Young) – Eventually disavowed by the Church.
  2. Premortal “Valiance”: (Orson Pratt, Orson Hyde) – Idea that black people were less valiant in the pre-mortal life. Also disavowed.
  3. Fear of Race Mixing: Widespread societal and Church concern; also disavowed.
• Not Supported by Revelation: All rationales for the ban were extrapolated and later explicitly renounced by Church leadership.

"None of that…is supported by revelation. In fact, some of it is contradicted by revelation." (A, 26:18)

4. Turn to Revelation: President Kimball and Official Declaration 2

(31:22 – 43:37)

• Anticipation and Preparation:

  • Later prophets repeatedly anticipated the end of the ban, but did not reverse it.
  • President Spencer W. Kimball, called unexpectedly as Church President in 1973, conducted deep personal and collective study, prayer, and discussion with the First Presidency and Quorum of the Twelve. (B, 33:14)
  • Unity was built among the Brethren, fulfilling conditions for revelation.

• The Revelation:

  • On June 1, 1978, the First Presidency and Quorum of the Twelve fasted, prayed, and received a confirming spiritual witness to end the racial restrictions.
  • Absent apostles later gave full approval, creating unanimous support.
  • The revelation focused on worthiness irrespective of race.

"Not one of us who was present on that occasion was ever quite the same after that." (President Gordon B. Hinckley, as quoted by A, 36:10)

5. Canonization and Content

(43:37 – 48:54)

• Official Declaration 2 was formally presented and unanimously sustained by the Church on Sept 30, 1978.
• Key Passages:
  • Declares that all worthy male members may receive the priesthood, with its blessings extended to all based on worthiness.
  • Expresses gratitude for the faith of black members who were previously denied priesthood and temple blessings.
  • Framed as an answer to prolonged, “intercessory” pleading on behalf of black Saints.

"We have pleaded long and earnestly in behalf of these our faithful brethren, spending many hours in the upper room of the temple supplicating the Lord for divine guidance." (A, reading Official Declaration 2, 48:54)

6. Ongoing Controversies & Clarifying the Record

(49:22 – 58:54)

• Historical Introduction (2013):
  • Noted that there were “no clear insights into the origins of the practice”—a point hosts say is now outdated due to subsequent research.
  • Scholars have since demonstrated the ban’s origins trace to Brigham Young’s racial context, not to Joseph Smith nor divine revelation.
  • The 2013 “Gospel Topics” essay and later materials disavow all rationales ever offered for the ban.

“Forget everything that I have said or what President Brigham Young or President George Q. Cannon or whomsoever has said in days past that is contrary to the present revelation.” (Elder Bruce R. McConkie, as quoted by A, 58:11)

7. Prophetic Fallibility & Comfort with Correction

(60:35 – 63:00)

• Prophets Can Err:
  • Hosts address members’ discomfort with prophetic fallibility and emphasize that even significant errors can happen (“Can we not try to hold on to the assumption that prophets are basically infallible?” – A, 60:35).
  • Accepting prophetic fallibility does not undermine faith in their divine calling.

“God works with…infallible prophets. Like President Uchtdorf said…there have been times when leaders in the church have simply made mistakes.” (A, 61:18)

8. Consequences and Ongoing Work

(63:29 – 72:07)

• Consequences:

  • Enabled explosive growth of the Church in Africa and Latin America.
  • Opened new callings, leadership, and temple opportunities for black members globally.
  • Heartfelt testimonial stories, such as Helvecio and Ruda Martins of Brazil, bring the impact home.

• Continued Challenges:

  • Institutional change was swift, but changing hearts lags behind.
  • President Dallin H. Oaks and President Russell M. Nelson call for ongoing repentance, advocacy, and “leading out” to eradicate racism in all forms.

“It’s time to respect all of God’s children. Full stop.” (A, 72:07)

Notable Quotes & Memorable Moments

• On the power of the 1978 revelation:

  “Our bosoms burned with the righteousness of the decision we had made.” (President Ezra Taft Benson, quoted by A, 36:32)

• On prophetic unity and revelation:

  “When we seek the Lord on a matter…with sufficient faith and devotion, he gives us an answer.” (Elder Bruce R. McConkie, quoted by A, 40:45)

• On changing Church records and historical honesty:

  “We know more now than we did back in 2013… the statement that ‘records offer no clear insights’ is no longer really historically defensible.” (A, 50:33)

• On the ongoing mandate:

  “Today I call upon our members everywhere to lead out in abandoning attitudes and actions of prejudice. I plead with you to promote respect for all of God’s children.” (President Russell M. Nelson, quoted by B, 70:57)

Timestamps for Important Segments

• 00:40 – 03:37: Personal and Church-wide memories of the 1978 revelation.
• 07:11 – 14:45: Race and priesthood in early Church history—no ban under Joseph Smith.
• 14:45 – 28:18: The rise of the priesthood ban under Brigham Young and rationales offered.
• 31:22 – 43:37: President Kimball leads to Official Declaration 2.
• 43:37 – 48:54: Reading and reflecting on the official declaration.
• 49:22 – 58:54: Handling the “origins” controversy and the Church’s evolving statements.
• 60:35 – 63:00: Grappling with prophetic fallibility.
• 63:40 – 72:07: Personal stories, global growth, and continued responsibility.
• 72:07 – End: Conclusion—calls to root out racism and sustain continuing revelation.

Final Thoughts

Scott and Casey end on a hopeful note, calling listeners to appreciate the doctrinal and spiritual progress represented in Official Declaration 2, but to also recognize that achieving Zion’s vision of racial inclusion is an ongoing work. The episode is both a reckoning with the painful aspects of Church history and a celebration of divine correction and future possibility.

Recommended Further Listening & Reading:

• Paul Reeve’s "Let's Talk About Race and Priesthood"
• BYU Studies articles by Ed Kimball
• The Church essay: “Race and the Priesthood” (Gospel Topics)
• Updated 2025 Gospel Library resources on race and priesthood

Key Takeaway:
Official Declaration 2 was not just about policy—it was a landmark spiritual course correction, a recognition that all are alike unto God, and a call to active, ongoing reconciliation and respect for all of God’s children.