The curse of Cain and the mark of Cain are phrases that originated in the story of Cain and Abel in the Book of Genesis. In the stories, if someone harmed Cain, the damage would come back sevenfold. Some interpretations view this as a physical mark, whereas other interpretations see the "mark" as a sign, and not as a physical mark on Cain himself. The King James Version of the Bible reads "set a mark upon Cain".
There is no clear consensus as to what Cain's mark was. [1] The word translated as "mark" in Genesis 4:15 is א֔וֹת ('ōṯ), which could mean a sign, omen, warning, remembrance, motion, gesture, agreement, miracle, wonder, or, most commonly, a letter. In the Torah, the same word is used to describe the stars as signs or omens (Genesis 1:14), the rainbow as the sign of God's promise never again to destroy his creation with a flood (Genesis 9:12), circumcision as a token of God's covenant with Abraham (Genesis 17:11), and the miracles performed by Moses before the Pharaoh (Exodus 4:8,9,17,28; 7:3; 8:23; 10:1,2).
The narrative of the curse of Cain is found in the text of Genesis 4:11–16. The curse was the result of Cain murdering his brother, Abel, and lying about the murder to God. [2] When Cain spilled his brother's blood, the earth became cursed as soon as the blood hit the ground. In a sense, the earth was left "drinking Abel's blood". [3] Genesis 4:12 gives a two-part sentencing for Cain's curse. The first concerns the earth that was cursed by Abel's blood. [4] Should Cain attempt to farm the land, the earth would not yield produce for him. This may imply why he went on to build cities, [5] namely the City of Enoch. The second part of the curse marks Cain as a fugitive (Hebrew : נע) and a wanderer (Hebrew : נד). The combination making up this Hebrew phrase נע ונד, "fugitive and wanderer," is unique in the Hebrew Bible. Modern interpretations of the Hebrew verse 12 suggest that Cain went on to live a nomadic lifestyle and that he was also excluded from the family unit. [6] In the Septuagint, the emphasis on Cain's curse is dramatically increased by the combination of the Greek participles στένων καὶ τρέμων ("groaning and shaking upon the earth"). [7] Syriac Christianity [8] interprets the Greek version to mean that Cain experienced a real physical affliction [9] that would enable others to know who he was when they saw him. Philo interprets the Greek verse 12 as an allegory for Cain's fear of being soulless. The Samaritan Pentateuch and the Targums translate the same verse to mean that Cain feared being "an exile and an unstable man". [10]
The Hebrew word for mark ('Oth, אות) could mean a sign, an omen, a warning, or a remembrance. [11] The mark of Cain is God's promise to offer Cain divine protection from premature death with the stated purpose of preventing anyone from killing him. It is not known what the mark was, but it is assumed that the mark was visible. [12] Some have speculated that the mark was a Hebrew or Sumerian letter placed on either the face or the arm. [13] The Septuagint translates the mark as a "sign". Thus, it is speculated that the mark served as a sign to others not to commit the same offense. [14] [15]
Abba Arika ("Rav") said that God gave Cain a dog, making him an example for murderers. Abba Jose ben Hanan said that God made a horn grow out of Cain. R. Hanin said that God made Cain an example to penitents ( Gen. Rab. 22:12). [14]
Rashi (1:4) comments on Genesis 4:15 by saying that the mark was one of the Hebrew letters of the Tetragrammaton: "He engraved a letter of His [God's] Name onto his [Cain's] forehead." [16] The same statement about the Tetragrammaton was expressed by Targum Jonathan, Pirqé Rabbi Eliezer 21, and Zohar I.36b. [17]
In Kabbalah, the Zohar states that the mark of Cain was one of the twenty-two Hebrew letters of the Torah, although the Zohar's native Aramaic does not actually tell us which of the letters it was. Some commentators, such as Rabbi Michael Berg in his English commentary on the Zohar, suggest that the mark of Cain was the letter vav. [18]
According to the Catholic Mystic Anne Catherine Emmerich whos visions bear the Imprimatur "Cain's posterity gradually became colored. Ham's children also were browner than those of Shem. The nobler races were always of a lighter color. They who were distinguished by a particular mark engendered children of the same stamp; and as corruption increased, the mark also increased until at last it covered the whole body, and people became darker and darker. But yet in the beginning there were no people perfectly black; they became so only by degrees." []
According to author Ruth Mellinkoff, commentators' interpretations of the nature of the "mark" depended on their views regarding the status of Cain, as either being given additional time to repent or as being further shamed. [19]
At some point after the start of the slave trade in the United States, many[ citation needed ] Protestant denominations began teaching the belief that the mark of Cain was a dark skin tone in an attempt to justify their actions, although early descriptions of Romani as "descendants of Cain" written by Franciscan friar Symon Semeonis suggest that this belief had existed for some time. Protestant preachers wrote exegetical analyses of the curse, with the assumption that it was dark skin. [20]
The split between the Northern and Southern Baptist organizations arose over doctrinal issues pertaining to slavery and the education of slaves. At the time of the split, the Southern Baptist group used the curse of Cain as a justification for slavery. Some 19th- and 20th-century Baptist ministers in the Southern United States taught the belief that there were two separate heavens; one for Black people, and one for White people. [21] Southern Baptists either taught or practiced various forms of racial segregation well into the mid-20th century, though members of all races were accepted at worship services. [lower-alpha 1] In 1995, the Southern Baptist Convention officially denounced racism and apologized for its past defense of slavery. [23]
The curse of Cain was used to support a ban on ordaining Black people to most Protestant clergies until the 1960s in both the United States and Europe.[ citation needed ] However, the majority of Christian churches in the world, including the Catholic Church, Eastern Orthodox churches, Anglican churches, and Oriental Orthodox churches, did not recognize the racist interpretations and did not participate in the religious movement to exclude Black people from ministry.
One exception was that certain Catholic dioceses in the Southern United States independently adopted a policy of not permitting Black people to oversee, administer sacraments to, nor accept confessions from White parishioners.[ citation needed ] The justification for this policy was not excused by supposing a "curse of Cain" doctrine, but rather was justified by the widely held perception among southern clergy and congregations that it would offend too many White parishioners if slaves or their descendants had any authority over White people – the race of their former masters and still their presumptive superiors.[ citation needed ] This was neither approved by a Pope nor derived from any papal teaching. [22] [ failed verification ]
The Curse of Cain was often conflated with the Curse of Ham. According to the Bible, Ham discovered his father Noah drunk and naked in his tent, but instead of honoring his father by covering his nakedness, he ran and told his brothers about it. Because of this, Noah cursed Ham's son, Canaan, by saying that he was to be "a servant of servants" (Genesis 9:20–27). One interpretation of this passage states that Ham married a descendant of Cain. While there is no indication in the Bible of Ham's wife descending from Cain, this interpretation was used to justify slavery and it was particularly popular in North America during the Atlantic slave trade due to interpretations identifying Ham as the progenitor of the people of Africa. [24] [25]
Mormonism began during the height of Protestant acceptance of the curse of Cain doctrine in North America, as well as the even more popular curse of Ham doctrine. Like many North Americans, [24] [25] Mormons of the 19th century commonly assumed that Black Africans had Cain's "mark" of black skin, [26] [27] : 42 and Ham's curse to be servants of servants. [28] Joseph Smith and Brigham Young both taught that Black people were cursed descendants of Cain, and used it to justify slavery. [29] : 125–126 [30] [31] In the Pearl of Great Price, considered scripture to most Mormons, Enoch talks about shunning the descendants of Cain and that they had black skin: [32] "And Enoch also beheld the residue of the people which were the sons of Adam; and they were a mixture of all the seed of Adam save it was the seed of Cain, for the seed of Cain were black, and had not place among them." (Moses 7:22) Church president Brigham Young stated, "What is the mark? You will see it on the countenance of every African you ever did see...." [27] : 42 [33]
As related by Abraham O. Smoot after his death, apostle David W. Patten said he encountered a Black man in Paris, Tennessee, who said that he was Cain. The account states that Cain had earnestly sought death but was denied it, and that his mission was to destroy the souls of men. [34] [35] : 85 The recollection of Patten's story is quoted in apostle Spencer W. Kimball's The Miracle of Forgiveness .
Although not explicitly stated in Latter-day Saint scripture, at least one publication of the Church of Jesus Christ of Latter-day Saints (LDS Church) still teaches that Ham's wife was a descendant of Cain. The "Guide to the Scriptures," published as an explanatory companion to the scriptures, states "Ham's wife, Egyptus, was a descendant of Cain; the sons of their daughter Egyptus settled in Egypt". [36]
There is evidence that Joseph Smith did not consider the ban on Black men to the priesthood to be relevant in modern times, since he himself (and other church leaders close to him) ordained Black men into it, [37] notably Elijah Abel and Walker Lewis.
After the death of Joseph Smith, Brigham Young (the second President of the Church) accepted the idea that people of African ancestry were generally under the curse of Cain, and in 1852, he stated that people of Black African descent were not eligible to hold the church's priesthood. [38] Young taught that in the war in heaven, both Cain and Abel were leaders. The spirits of Black people fought under Cain and were assigned to be Cain's descendants. Those that fought under Abel were assigned to be Abel's descendants. Cain hoped that by killing his brother, the spirits that were under him would have an advantage over the spirits under Abel. However, God cursed Cain and his descendants not to have the priesthood until all of Abel's descendants had the priesthood. The spirits of Black people understood this and stood with Cain and accepted the punishment. [39] [40]
The ban on the priesthood affected Black members differently than it did in other churches because the LDS Church has a lay priesthood in which virtually all worthy male members become priesthood holders.
Several of Young's successors defended the priesthood ban as being a result of the curse of Cain, though some disagreed. Sterling M. McMurrin reported that, in 1954, church president David O. McKay said: "There is not now, and there never has been a doctrine in this church that the negroes are under a divine curse. There is no doctrine in the church of any kind pertaining to the negro. We believe that we have a scriptural precedent for withholding the priesthood from the negro. It is a practice, not a doctrine, and the practice someday will be changed. And that's all there is to it." [41]
In 1978, LDS Church president Spencer W. Kimball reported receiving a revelation from God allowing all worthy male members of the church to receive the priesthood without regard to race or color. [42] [43] Although the church had previously been criticized for its policy during the civil rights movement, the change seems to have been prompted by problems facing mixed-race converts in Brazil. [44]
Many Black church members think that giving an apology would be a "detriment" to church work and a catalyst for further racial misunderstanding. African-American church member Bryan E. Powell says: "There is no pleasure in old news, and this news is old." Gladys Newkirk agrees, stating: "I've never experienced any problems in this church. I don't need an apology [...] We're the result of an apology." [45] Many Black Mormons say that they are willing to look beyond the former teachings and cleave to the doctrines of the church, in part because of its powerful, detailed teachings on life after death. [46]
The LDS Church has issued an official statement about past practices and theories regarding skin color, stating: "[t]oday, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, [...] Church leaders today unequivocally condemn all racism, past and present, in any form." [47]
When Utah was considering slavery, Brigham Young told the Utah Territorial Legislature that the curse of Cain required slavery. He argued that until all of the descendants of Abel have access to the priesthood, all of the descendants of Cain should remain in servitude. [27] : 28 He argued that because they did not have the right to govern the affairs of the Church due to the priesthood ban, they also should not have the right to govern the affairs of the state, including the right to vote. [27] : 47 He warned that if they made the children of Cain equal to them, they would be cursed. [27] : 48 He also argued that if someone married a descendant of Cain, that they would also have the same curse. [27] : 48 The church has since repudiated all of these teachings. [47]
Brigham Young was an American religious leader and politician. He was the second president of the Church of Jesus Christ of Latter-day Saints from 1847 until his death in 1877. During his time as church president, Young led his followers, the Mormon pioneers, west from Nauvoo, Illinois, to the Salt Lake Valley. He founded Salt Lake City and served as the first governor of the Utah Territory. Young also worked to establish the learning institutions that would later become the University of Utah and Brigham Young University. A polygamist, Young had at least 56 wives and 57 children. He formalized the prohibition of black men attaining priesthood, and led the church in the Utah War against the United States.
Cain is a biblical figure in the Book of Genesis within Abrahamic religions. He is the elder brother of Abel, and the firstborn son of Adam and Eve, the first couple within the Bible. He was a farmer who gave an offering of his crops to God. However, God was not pleased and favored Abel's offering over Cain's. Out of jealousy, Cain killed his brother, for which he was punished by God with the curse and mark of Cain. He had several children, starting with Enoch and including Lamech.
Early Mormonism had a range of doctrines related to race with regards to Black people of African descent. References to Black people, their social condition during the 19th and 20th centuries, and their spiritual place in Western Christianity as well as in Mormon scripture were complicated.
During the history of the Latter Day Saint movement, the relationship between Black people and Mormonism has included enslavement, exclusion and inclusion, and official and unofficial discrimination. Black people have been involved with the Latter Day Saint movement since its inception in the 1830s. Their experiences have varied widely, depending on the denomination within Mormonism and the time of their involvement. From the mid-1800s to 1978, Mormonism's largest denomination – the Church of Jesus Christ of Latter-day Saints – barred Black women and men from participating in the ordinances of its temples necessary for the highest level of salvation, prevented most men of Black African descent from being ordained into the church's lay, all-male priesthood, supported racial segregation in its communities and schools, taught that righteous Black people would be made white after death, and opposed interracial marriage. The temple and priesthood racial restrictions were lifted by church leaders in 1978. In 2013, the church disavowed its previous teachings on race for the first time.
In Latter-day Saint theology, Egyptus is the name of two women in the Book of Abraham in the Pearl of Great Price. One is the wife of Ham, son of Noah, who bears his children. The other is their daughter, who discovered Egypt while "it was under water" (1:23-24). Three 1835 pre-publication manuscripts of the Book of Abraham, in place of "Egyptus", read Zeptah for the elder Egyptus and Egyptes for the younger Egyptus.
The doctrine of the serpent seed, also known as the dual-seed or the two-seedline doctrine, is a controversial and fringe Christian religious belief which explains the biblical account of the fall of man by stating that the Serpent mated with Eve in the Garden of Eden, and the offspring of their union was Cain. This event resulted in the creation of two races of people: the wicked descendants of the Serpent who were destined for damnation, and the righteous descendants of Adam who were destined to have eternal life. The doctrine frames human history as a conflict between these two races in which the descendants of Adam will eventually triumph over the descendants of the Serpent.
In the Book of Genesis, the curse of Ham is described as a curse which was imposed upon Ham's son Canaan by the patriarch Noah. It occurs in the context of Noah's drunkenness and it is provoked by a shameful act that was perpetrated by Noah's son Ham, who "saw the nakedness of his father". The exact nature of Ham's transgression and the reason Noah cursed Canaan when Ham had sinned have been debated for over 2,000 years.
The Church of Jesus Christ of Latter-day Saints teaches that Adam and Eve were the first man and the first woman to live on the earth and that their fall was an essential step in the plan of salvation. Adam in particular is a central figure in Mormon cosmology.
Mormon Doctrine is an encyclopedic work written in 1958 by Bruce R. McConkie, a general authority of the Church of Jesus Christ of Latter-day Saints. It was intended primarily for a Latter-day Saint audience and has been used as a reference book by church members because of its comprehensive nature, and was a highly influential all-time bestseller in the LDS community. It was viewed by many members both then and now as representing official doctrine despite never being endorsed by the church. It has been both heavily criticized by some church leaders and members and well regarded by others. After the book's first edition was removed from publication at the instruction of the church's First Presidency and Quorum of the Twelve, corrections were made in subsequent editions. The book went through three editions but has been out of print since 2010.
The 1978 Revelation on Priesthood was an announcement by leaders of the Church of Jesus Christ of Latter-day Saints that reversed a long-standing policy excluding men of Black African descent from ordination to the denomination's priesthood and both Black men and women from priesthood ordinances in the temple. Leaders stated it was a revelation from God.
From 1852 to 1978, temple and priesthood policies in the Church of Jesus Christ of Latter-day Saints prohibited both Black women and Black men from temple ordinances and ordination in the all-male priesthood. In 1978, the church's highest governing body, the First Presidency, declared in the statement "Official Declaration 2" that the restriction had been lifted. Between 1830 and 1852, a few Black men had been ordained to the Mormon priesthood in the Latter Day Saint movement under Joseph Smith.
Since Mormonism's foundation, Black people have been members, however the church placed restrictions on proselytization efforts among Black people. Before 1978, Black membership was small. It has since grown, and in 1997, there were approximately 500,000 Black members of the church, mostly in Africa, Brazil and the Caribbean. Black membership has continued to grow substantially, especially in West Africa, where two temples have been built. By 2018, an estimated 6% of members were Black worldwide. In the United States, approximately 1% of members are Black.
The Latter Day Saint movement has had varying and conflicting teachings on slavery. Early converts were initially from the Northern United States and opposed slavery, believing that their opposition was supported by Mormon scripture. After the church base moved to the slave state of Missouri and gained Southern converts, church leaders began to enslave people. New scriptures instructing Latter-Day Saints not to intervene in the lives of the enslaved people were revealed. A few enslavers joined the church, and when they moved to Nauvoo, Illinois, they illegally took their enslaved people with them, even though Illinois was a free state.
In the past, leaders of the Church of Jesus Christ of Latter-day Saints have consistently opposed marriages between members of different ethnicities, though interracial marriage is no longer considered a sin. In 1977, apostle Boyd K. Packer publicly stated that "[w]e've always counseled in the Church for our Mexican members to marry Mexicans, our Japanese members to marry Japanese, our Caucasians to marry Caucasians, our Polynesian members to marry Polynesians. ... The counsel has been wise." Nearly every decade for over a century—beginning with the church's formation in the 1830s until the 1970s—has seen some denunciations of interracial marriages (miscegenation), with most statements focusing on Black–White marriages. Church president Brigham Young taught on multiple occasions that Black–White marriage merited death for the couple and their children.
Civil rights and Mormonism have been intertwined since the religion's start, with founder Joseph Smith writing on slavery in 1836. Initial Mormon converts were from the north of the United States and opposed slavery. This caused contention in the slave state of Missouri, and the church began distancing itself from abolitionism and justifying slavery based on the Bible. During this time, several slave owners joined the church, and brought their enslaved people with them when they moved to Nauvoo, Illinois. The church adopted scriptures which teach against influencing slaves to be "dissatisfied with their condition" as well as scriptures which teach that "all are alike unto God." As mayor of Nauvoo, Smith prohibited Black people from holding office, joining the Nauvoo Legion, voting or marrying whites; but, as president of the church Black people became members and several Black men were ordained to the priesthood. Also during this time, Smith began his presidential campaign on a platform for the government to buy slaves into freedom over several years. He was killed during his presidential campaign.
Over the past two centuries, the relationship between Native American people and Mormonism has included friendly ties, displacement, battles, slavery, education placement programs, and official and unofficial discrimination. Native American people were historically considered a special group by adherents of the Latter Day Saint movement (Mormons) since they were believed to be the descendants of the Lamanite people described in The Book of Mormon. There is no support from genetic studies and archaeology for the historicity of the Book of Mormon or Middle Eastern origins for any Native American peoples. Today there are many Native American members of Mormon denominations as well as many people who are critical of Mormonism and its teachings and actions around Native American people.
Teachings on the biblical curse of Cain and the curse of Ham in the Church of Jesus Christ of Latter-day Saints, and their effects on Black people in the LDS Church have changed throughout the church's history. Both church founder Joseph Smith, and his most popular successor Brigham Young taught that Black people were under the curse of Ham, and the curse of Cain. Smith and Young both referred to the curses as a cause for slavery. They also taught that dark skin marked people of African ancestry as cursed by God. In Smith's revisions of the King James Bible, and production of the Book of Abraham he traced their cursed state back to the curses placed on Cain and Ham, and linked the two curses by positioning Ham's Canaanite posterity as matrilinear descendants of Cain.
Joseph Smith's views on Black people varied during his lifetime. As founder of the Latter Day Saint movement, he included Black people in many ordinances and priesthood ordinations, but held multi-faceted views on racial segregation, the curses of Cain and Ham, and shifted his views on slavery several times, eventually coming to take an anti-slavery stance later in his life.
Mormon teachings on skin color have evolved throughout the history of the Latter Day Saint movement, and have been the subject of controversy and criticism. Historically, in Mormonism's largest denomination the Church of Jesus Christ of Latter-day Saints, leaders beginning with founder Joseph Smith taught that dark skin was a sign of a curse from God. After his death in 1844 other leaders taught it was also a punishment for premortal unrighteousness. Since 2013, the church has officially disavowed these beliefs and now teaches that all people are equal in God's sight, regardless of skin color. The LDS Church since then has worked to promote racial equality and inclusion. Several other Mormon denominations, however continue to teach into the present day that skin color is related to curses or personal righteousness.
Brigham Young spoke for many Saints in 1863 when he assessed the Civil War raging in the East: 'One portion of the country wish [sic] to raise their ... black slaves and the other wish [sic] to free them, and apparently to almost worship them.... Who cares? ... Ham will continue to be the servant of servants, as the Lord has decreed, until the curse is removed.'
Cain, in murdering Abel, had "deprived his brother of the privilege of pursuing his journey through life, and of extending his kingdom by multiplying upon the earth." Cain had reportedly hoped thereby to gain an advantage over Abel—the number of one's posterity somehow being important in the overall scheme of things. Brigham Young further explained that those who were to have been Abel's descendants had already been assigned to his lineage, and if they were ever to come "into the world in the regular way, they would have to come through him." In order that Cain's posterity not gain an advantage the Lord denied them the priesthood until such time as "the class of spirits presided over by Abel should have the privilege of coming into the world." Those spirits formerly under Cain's leadership were reportedly aware of the implications of this decision, yet "still looked up to him, and rather than forsake him they were willing to bear his burdens and share the penalty imposed upon him."
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