On May 16, 1967, Stewart Udall, an LDS Church member then serving as the United States Secretary of the Interior, published an open letter on the priesthood and temple ban in Dialogue: A Journal of Mormon Thought on May 16, 1967. It follows in its entirety:
For more than a decade we Americans have been caught up in a revolution in thinking about race and human relationships. The Supreme Court has wisely and effectively related the Constitution to the facts of life in the twentieth century; three Presidents and five Congresses have laid new foundations for a society of equal opportunity; most of the churches, with unaccustomed and admirable militance, have enlisted foursquare in the fight for equal rights and higher human dignity.
The whole future of the human race is now keyed to equality — to the ideal of equal opportunity and of equal civil rights and responsibilities, and to the new dignity and freedom which these would bring. The brotherhood of all men is a moral imperative that no religion and no church can evade or ignore. Enlightened men everywhere see now, as their greatest prophets and moral teachers saw long ago, that brotherhood is universal and indivisible.
It was inevitable that national attention would be focused on what critics have called the “anti-Negro doctrine” of the L.D.S. Church. As the Church becomes increasingly an object of national interest, this attention is certain to intensify, for the divine curse concept which is so commonly held among our people runs counter to the great stream of modern religious and social thought.
We Mormons cannot escape persistent, painful inquiries into the sources and grounds of this belief. Nor can we exculpate ourselves and our Church from justified condemnation by the rationalization that we support the Constitution, believe that all men are brothers, and favor equal rights for all citizens.
This issue must be resolved — and resolved not by pious moralistic platitudes but by clear and explicit pronouncements and decisions that come to grips with the imperious truths of the contemporary world. It must be resolved not because we desire to conform, or because we want to atone for an affront to a whole race. It must be resolved because we are wrong and it is past the time when we should have seen the right. A failure to act here is sure to demean our faith, damage the minds and morals of our youth, and undermine the integrity of our Christian ethic.
In her book, Killers of the Dream, the late Lillian Smith —whose life was exposed to all the warping forces of a racist culture— wrote these words:
I began to understand slowly at first, but more clearly as the years passed, that the warped, distorted frame we have put around every Negro child from birth is around every white child also. Each is on a different side of the frame but each is pinioned there. And I knew that what cruelly shapes and cripples the personality of one is as cruelly shaping and crippling the personality of the other.
What a sad irony it is that a once outcast people, tempered for nearly a century in the fires of persecution, are one of the last to remove a burden from the most persecuted people ever to live on this continent. The irony is deepened by the circumstance of history that the present practice of the Church in denying full fellowship to the Negro grew out of troubles rooted in earlier pro-Negro policies and actions. It is well known that Joseph Smith held high ideals of universal brotherhood and had strong pro-Negro leanings that were, in a true sense, prophetic. And it is well known that in the beginning the Church accepted Negroes into full fellowship until this practice offended its anti-Negro neighbors. It then settled for a compromise with its own ideals based on a borrowed superstition that the Negroes are under a divine curse. This anomaly is underscored by the fact that the Church has always enjoyed excellent relations and complete fellowship with all other races. (How different have been our associations with the American Indians, the Spanish-speaking peoples, the Japanese and Polynesians!) What transformations might take place in our spiritual and moral energies if we were to become, once again, moral leaders in improving the lot of the Negroes as we have striven to do with the natives of the South Seas?
At an earlier impasse, the Church, unable to escape history, wisely abandoned the deeply imbedded practice of plural marriage and thereby resolved a crisis of its own conscience and courageously faced the moral judgment of the American people. In 1890 for most Church leaders polygamy was a precious principle — a practice that lay at the very heart of Mormonism. Its proscription took genuine courage, but our leaders were equal to the task. By comparison, the restriction now imposed on Negro fellowship is a social and institutional practice having no real sanction in essential Mormon thought. It is clearly contradictory to our most cherished spiritual and moral ideals.
Every Mormon knows that his Church teaches that the day will come when the Negro will be given full fellowship. Surely that day has come. All around us the Negro is proving his worth when accepted into the society of free men. All around us are the signs that he needs and must have a genuine brotherhood with Mormons, Catholics, Meth- odists, and Jews. Surely God is speaking to us now, telling us that the time is here.
“The glory of God is intelligence” has long been a profound Mormon teaching. We must give it new meaning now, for the glory of intelligence is that the wise men and women of each generation dream new dreams and rise to forge broader bonds of human brotherhood to what more noble accomplishment could we of this generation aspire?
Stewart L. Udall, Washington, D.C.
Do you agree with Udall’s assessment that the ban hurt the integrity of white Mormons? Certainly the ban impacted members of African descent. How did the priesthood and temple ban and its legacies impact other LDS Church members? How did it impact you? What will it take to repair these impacts and do better?
 Stewart Udall, Letter to the Editors, Dialogue: A Journal of Mormon Thought (Summer 1967): 5 – 7; https://www.dialoguejournal.com/wp-content/uploads/sbi/issues/V02N02.pdf. Accessed January 30, 2018.