
Black & Mormon.
(My views in no way represent the official views of The Church of Jesus Christ of Latter-day Saints. )
Perhaps among the most controversial of sentiments surrounding the doctrines and history of The Church of Jesus Christ of Latter-day Saints is the controversy of racism in church history and the banning of black men from holding the Latter-day Saint priesthood, as well as the banning of black men and women from Temple ordinances until 1978. Cover this with a shovel full of racially insensitive quotes in regards to the Civil Rights movement. Borderline anti-miscegenation thought, and racially tied views to spiritual existence, it is little wonder why many in the U.S. still view The Church of Jesus Christ of Latter-day Saints as a racist organization.
So why are there black Mormons? How could any self respecting African American subscribe to the doctrine of the restored gospel, as given by The Church of Jesus Christ of Latter-day Saints?
A 2009 Pew Research Poll gives data on the religious affiliation of black Americans. Black people score higher than any other skin color, on religious activity. Black Americans are most likely to report a religious affiliation, most likely to attend religious services. The survey concludes that 79% of black Americans find religion to be important in their lives, 53% report attending a religious service once a week, 76% report praying on a daily basis and 88% report a certainty that God exists. The Center for Study of Religion and American Culture finds that 70% of black Americans read the Bible outside of their Church service, as opposed to 44% of white Americans.
The view of equality and the Constitutionally promised “pursuit of happiness” has been a historical struggle for black Americans, and the connection to divinity has been intrinsically tied. When the fears of the general populace, the crushing of hope and aspirations, systematic murder and social caste system are present for the majority of your nation’s history, faith in a higher power is heavily relied upon. Especially when the government neglects to protect you, it is normal for humans to turn to the divine for supernatural comfort and solace.
And the fight against racial inequality has always been (and probably will continue to be) a feature in black Protestant churches. However in the religious foundation for social and racial justice, there is a nuance. The Holy Bible has a severe lack of verses condemning racism. The clearest the Bible gets in regards to the sin of racism is arguably Romans 10:12 and Galatians 3:28
“For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.” (R10:12)
“There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” (G3:28)
For a people who view religious truth on a close par with racial justice, there is a serious lack of clarity among racism in The Holy Bible. These verses preach of unity in the savior through grace and salvation, however not in social status or political protection. For the slaves of the ancient biblical period could have salvation in the next life, but not equality in their current. The Apostle Paul never condemns the actual teaching of slavery, or condemns racism itself. He seems to be preaching of an inclusive gospel spiritually, but not doctrinally preaching the importance of inclusivity in all societal measures, which would follow the law of Christ more accurately. The Book of Mormon however condemns racism and prejudices in a much more specific way, 2 Nephi 26:33 and Jacob 3:9.
“…he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile.” (2N26:33)
The words “all are alike unto God” is a very powerful phrase. Not only are we all one in Christ Jesus, but in general all are alike. We become equals without any debate when we are in the body of Christ, yet even without such, we are created the same, and are alike. However, this verse is even less powerful (in this context) than the words of the Prophet Jacob in The Book of Mormon. Yet before we examine the verse, I will provide some context and personal opinion.
The scripture speaks about curses among skin colors, and although there is much scholarly debate about whether these curses were literal skin, or spiritually metaphorical, the book does indeed mention curses that seem racially linked. Much of these verses come from the author Nephi in The Book of Mormon. The text suggests that Nephi’s prejudices toward the Lamanites, are based on cultural and religious differences, and arguably skin color as a result of those differences.
I say this not to denigrate the servant of a Lord, nor anyone with the authority of God, but to humanize these great men. When one accepts that Prophets are imperfect men, who make mistakes, we can not only be stronger in our faith when dealing with controversial elements of Christian history, but we can rejoice in the fact that God will work through imperfect men.
The Nephites after having sailed to the America’s from Israel, married within the covenant, they did not intermix with the Laminates of a different faith, or with the other Indigenous people’s in the America’s. However, the Lamanites were under no promise. If the Nephites and Lamanites did not intermix, how did the Lamanites become a nation of people? The Book of Mormon neglects to give specific details- leaving the reader to make conclusions, that are obvious. Laman and Lemuel mixed with the Indigenous Meso-Americans already living in the American continent. Nephi’s “skin of blackness” may be less of a curse, and more of a natural effect of the darkening of his brother’s posterity, by virtue of Native American DNA. The “mark” or the way of identifying those who followed the counsel of Laman and Lemuel, was the fact that they were darker.
It is reasonable to assume that Nephi attributed the darkness of skins to the Lamanites as a curse, not because God physically altered their skin and made them dark, but because they lived without the covenant, and the darkness of their skins was a natural effect of living among and adopting traditions of the non Jewish inhabitants. In other words, the curse was the sin and lack of covenant. The sign they had no true gospel was their skin color, because they did not mix. I interpret the scriptures this way because Jacob chastises the Nephites for their discriminatory attitude toward the Lamanites darkness, and toward their filthiness of living in the wilderness. He uses the light vs dark in a symbolic way of representing the righteousness of the people:
“8 O my brethren, I fear that unless ye shall repent of your sins that their skins will be whiter than yours, when ye shall be brought with them before the throne of God.” (J3:8)
In this verse skins becoming white (clean without spot) before the judgement bar of God is definitely a metaphor for the cleanness of their souls, he seems to be using a rhetorical device; flipping their racism on them, Jacob continues:
“9 Wherefore, a commandment I give unto you, which is the word of God, that ye revile no more against them because of the darkness of their skins; neither shall ye revile against them because of their filthiness; but ye shall remember your own filthiness, and remember that their filthiness came because of their fathers.” (J3:9)
This verse condemns both the racism of the Nephites, but also makes them realize their own filthiness by sin, whereas the Lamanites filthiness was because the the traditions and cultures of their people.
Strikingly enough this is the only verse in Christian scripture that deliberately condemns racism by way of skin color. There are numerous scriptures which record God’s impartiality of nationality, tribe, gender and color; yet the only firm disavowal of colorism is found in The Book of Mormon. The racial narrative doesn’t end with Jacob. Throughout The Book of Mormon, the Nephites are lectured for their cultural pride and vanity.
In Helaman 13, a Prophet named Samuel prophesies of the birth of Jesus Christ in the East, however Samuel is not a Nephite. He is a Lamanite. Quite an ironic juxtaposition with Nephi’s clear disdain for the cursed Lamanites; that God would choose a dark skinned non-Nephite to prophesy and warn the people of the coming of the Messiah. In fact, the text seems to suggest that Samuel was aware of the Nephite opinion of the Lamanites. His story reads like that of an ancient social justice story. He enters the city, and after a few days he’s thrown out, and much like a forefather of any activist, he comes back. Yet he climbs on top of a wall, and preaches down at the Nephites. He quite literally elevates himself above them, and preaches down to them.
He re-introduces himself by saying, “Behold, I, Samuel, a Lamanite, do speak the words of the Lord which he doth put into my heart; and behold he hath put it into my heart to say unto this people that the sword of justice hangeth over this people; and four hundred years pass not away save the sword of justice falleth upon this people.” The sentence structure of his warning is interesting. He tells them to “behold.” Which means to look, see, and pay attention to? In essence, he wants them to see him. He then states his name, and then his tribe. At a quick glance, this may not look like much. However, when a textual analysis of The Book of Mormon is performed, we don’t find any Nephite introducing himself as “I-a Nephite.” They may mention their tribe eventually, or be known of by their tribe. Yet never do the Nephites ever ask for attention, and state their tribal allegiance. Samuel seems to be prodding at the Nephites. Why would God choose a cursed dark skinned Lamanite to lecture the pure light skinned, and righteous chosen people of God? Perhaps to teach them, and us a lesson.
Samuel continues to lecture against them, and says,“the sword of justice hangeth over this people.” Another textual analysis of that exact phrase finds that exact wording to be used only two other times in The Book of Mormon-both are used in a socio-political way. It’s interesting to note that Samuel doesn’t say “the Lord’s anger is kindled against you” or anything of that nature, Samuel says “sword of justice.” This can be seen as a double meaning, one as a warning from God, the other as a cultural slam.
In a poetic reaction to Nephi’s language of a cursed Lamanite, Samuel lists seven reasons why the Nephite people and culture are cursed. And each time, gives a different example as to how they are cursed. Even doing it by quoting the Lord, elevating his language.
“And behold, a curse shall come upon the land, saith the Lord of Hosts, because of the people’s sake who are upon the land, yea, because of their wickedness and their abominations.
And it shall come to pass, saith the Lord of Hosts, yea, our great and true God, that whoso shall hide up treasures in the earth shall find them again no more, because of the great curse of the land, save he be a righteous man and shall hide it up unto the Lord.
For I will, saith the Lord, that they shall hide up their treasures unto me; and cursed be they who hide not up their treasures unto me; for none hideth up their treasures unto me save it be the righteous; and he that hideth not up his treasures unto me, cursed is he, and also the treasure, and none shall redeem it because of the curse of the land.
And the day shall come that they shall hide up their treasures, because they have set their hearts upon riches; and because they have set their hearts upon their riches, and will hide up their treasures when they shall flee before their enemies; because they will not hide them up unto me, cursed be they and also their treasures; and in that day shall they be smitten, saith the Lord.
Behold ye, the people of this great city, and hearken unto my words; yea, hearken unto the words which the Lord saith; for behold, he saith that ye are cursed because of your riches, and also are your riches cursed because ye have set your hearts upon them, and have not hearkened unto the words of him who gave them unto you.
Ye do not remember the Lord your God in the things with which he hath blessed you, but ye do always remember your riches, not to thank the Lord your God for them; yea, your hearts are not drawn out unto the Lord, but they do swell with great pride, unto boasting, and unto great swelling, envyings, strifes, malice, persecutions, and murders, and all manner of iniquities.
For this cause hath the Lord God caused that a curse should come upon the land, and also upon your riches, and this because of your iniquities.” (H13:17–23)
Not only does Samuel remind them of their curses, but he also includes their pride, jealousy, and persecution toward their fellow man. From a racial/cultural perspective, Samuel calling them out for such behavior, seems undeniably linked to a possible Nephite racism.
As his sermon continues the Nephites get gradually angrier with him. In the following chapter, Samuel confronts them by saying: “And now, because I am a Lamanite, and have spoken unto you the words which the Lord hath commanded me, and because it was hard against you, ye are angry with me and do seek to destroy me, and have cast me out from among you.” [Helaman 14:10]
Helaman is noting here, that the Nephites hate him for three reasons, one is because he is a Lamanite, the other is because he is speaking for the Lord, and because it was chastening the Nephites. Needless to say, Samuel is kicked out of the city; and like any minority in a country and culture of prejudice, his story is wiped away. His prophesies and sermons are removed from the Nephitical record. His entire ministry is wiped away. That is, until 3 Nephi chapter 23. In this chapter, the resurrected Jesus is among the Nephites, approving the records of their religious history; he almost immediately notices that Samuel the Lamanite’s prophecies are not among their history. He questions them, and Nephi neglects to give a reason. “And it came to pass that Nephi remembered that this thing had not been written [3 Nephi 23:12.]” Jesus then commands the Nephites to write in Samuel’s record. The Lamanite prophet was silenced from the Nephitical history, much like minority voices have been silenced from American history. Needless to say, the parallel is not random.
The Book of Mormon can be lazily seen as racist, if not viewed in full context. This scripture shows a pattern of racism, and condemns it; as opposed to preaching it. This sets it apart from The Old Testament and the New Testament. In fact, The Book of Mormon harmonized with the Bible is able to correct certain messages. In Ephesians 6:4, The Apostle Paul of the New Testament counsels servants (slaves) to obey their masters, “…with fear and trembling.” The reality is, The New Testament never condemns slavery. Scholars note the difference between biblical slavery, and the Transatlantic slave trade, nevertheless Biblical slavery was upheld using Paul’s words in The Bible. Luckily, Ammon in Alma 27 of The Book of Mormon counsels against slavery. “It is against the law of our brethren, which was established by my father, that there should be any slaves among them; therefore let us go down and rely upon the mercies of our brethren [Verse 9].” Surprisingly, the Book of Mormon preaches against “bondage” multiple times. Where the biblical recorders lack, The Book of Mormon makes up for. The Book of Mormon’s racial narrative makes it a great contender as a Christian source for social justice.
“For none of these iniquities come of the Lord; for he doeth that which is good among the children of men; and he doeth nothing save it be plain unto the children of men; and he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile.”(2N26:33)
This scripture is significant because it clearly declares the social belief of racial prejudice as wrong, by way of commandment from the authority of God. The Holy Bible has no verse so clear and easily identifiable as anti-racist, so the harmonization of the Bible and The Book of Mormon preach a gospel of inclusivity, without debate.
Yet another question is that of the character of Joseph Smith, Brigham Young and other LDS Prophets. Evidence suggests Joseph Smith evolved on his culturally embedded racism, from thinking black people were low, to believing they should be freed and educated. Him giving spiritual power (Priesthood authority) to a black man named Elijah Abel, and his candidacy for the U.S. Presidency, with an anti-slavery platform. It is clear the more he grew as a Prophet, the more racially progressive he became. However, Brigham Young was not as progressive as his predecessor.
1. Can the restored gospel be true if Church leaders were racist?
2. Why wouldn’t God tell them racism was sinful?
3. Why did their prejudice views affect the doctrine and policy of the Church?
The first question is an important one, those who usually equate Joseph Smith’s early racism with the inauthenticity of The Book of Mormon often stumble with Jacob 3:9. If the book was a fake, without divine inspiration, and being nothing but racist propaganda, why would it show a history of racism among people(s) and clearly condemn that exact racism by the authority of the word of God? If The Book of Mormon actively taught racism as righteous and gave by commandment the important of racial superiority and division, then I would have to admit that it wasn’t a book of good and true nature. However 4 Nephi 1:17 records a rather clear presentation of ethnic unity:
“There were no robbers, nor murderers, neither were there Lamanites, nor any manner of -ites; but they were in one, the children of Christ, and heirs to the kingdom of God.”
The Book of Mormon celebrates the unity of the people and lack of tribalism. If Joseph Smith was a con artist who made things up, he wouldn’t have written these verses. These words were written even before Joseph had become more racially accepting, they contradicted his own view, and wouldn’t have been written unless the book was true, and it’s doctrines superseded that of young Joseph’s prejudices.
Some are prone to confusion as to why God didn’t simply tell Joseph that racism was evil, after all he did see Christ face to face. He did commune with Angels, he did receive the voice of the spirit to write down revelations, why wouldn’t God tell him that racism was wrong?
He did. He inspired the harmony of race in the revelation that is the City of Zion. He placed it all over the Scriptures, he taught Joseph that all are children of God and quite literally spiritual brothers and sisters. He used the voice of the Prophets to declare that racism and ethnic-Nationalism are immoral. God told the people over and over again, but would they listen?
It is fair to to believe the Priesthood ban existed not because black people weren’t ready, or because they were cursed, but because the prejudice of the early LDS Prophets was intertwined with folk doctrine (preceding the Latter-day Saint movement). I don’t personally believe that the Church nor the people are perfect. I believe the gospel is perfect, and just as God works with imperfect people, he lets imperfect hands and minds work in his Church. The Church can’t be perfect until we have the complete fullness of the gospel revealed (this is separate from the authority of the fullness of the gospel, which we have). The point of existence is to continue onward and progress, to carry our spiritual and temporal knowledge with us to the next world. Along the way there will be mistakes, there will be mishaps in average men and in the men who lead the Church. The Lord doesn’t simply fix everything for us the minute we make a mistake, he often watches and looks at us as we access our human potential and create solutions. That’s the point of this mortal life, it is a test and trial.
Notable black Latter-day Saint activist, Darius Gray’s teaches that the Priesthood ban and church racism was not a curse, but rather a calling for the Latter-day Saints to overcome. Only us with the true authority and scripture can truly show the importance of racial unity. Racism had to be triumphed over, and black people were the spirits tough enough to handle that form of persecution. In addition to this, Bruce R. McConkie’s address at Brigham Young University in 1979 provides great clarification. His book “Mormon Doctrine” (which wasn’t doctrine) was scrutinized for his peddling of racial folk doctrine, was itself contradicted in this address in which he said:
“There are statements in our literature by the early Brethren which we have interpreted to mean that the Negroes would not receive the priesthood in mortality. I have said the same things, and people write me letters and say, ‘You said such and such, and how is it now that we do such and such?’ And all I can say to that is that it is time disbelieving people repented and got in line and believed in a living, modern prophet. 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. We spoke with a limited understanding and without the light and knowledge that now has come into the world.
We get our truth and our light line upon line and precept upon precept. We have now had added a new flood of intelligence and light on this particular subject, and it erases all the darkness and all the views and all the thoughts of the past. They don’t matter any more.”
This declaration seems to be clear that the doctrines, policy and theories taught surrounding the Priesthood ban were false. In fact Jeffrey R. Holland states:
“One clear-cut position is that the folklore must never be perpetuated. … I have to concede to my earlier colleagues. … They, I’m sure, in their own way, were doing the best they knew to give shape to [the policy], to give context for it, to give even history to it. All I can say is however well intended the explanations were, I think almost all of them were inadequate and/or wrong…”
Of course I am not suggesting Elder Holland shares my view that the ban was in place because of cultural beliefs. However he does state that the folk doctrine taught in attempts at explanation is inadequate and not deserving of repetition.
“Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects unrighteous actions in a premortal life; that mixed-race marriages are a sin; or that blacks or people of any other race or ethnicity are inferior in any way to anyone else. Church leaders today unequivocally condemn all racism, past and present, in any form.” (LDS Gospel Topics Essay)
The gospel of Jesus Christ in its fullness, is one of beautiful racial harmony and acceptance. Whatever difficulties that come in the culture of Mormonism in it’s respective area’s, can be overcome with the continuing restoration.
The church will change and grow just as the people do, the fallibility of Prophets will never be enough to destroy their heavenly gifted keys of authority and it will never be enough to loosen the hand of Jesus Christ’s literal guidance. As we truly study the Book of Mormon, we will see how racism is incompatible with the gospel, and as the restoration continues this will be more and more abundantly clear.
Each denomination of Christianity has some dirt in it’s history, Latter-day Saints may have preached racism, but we didn’t follow the footsteps of Puritans, Calvinists and Catholics among others who burned witches at the stake. The Latter-day Saints may have discriminated in their Priesthood, but they didn’t use their scriptures as support for the transatlantic slave trade as many other Christian churches did. By no means do Mormons deserve the medal of racist Christianity that had been unfairly awarded to them by Protestant America.
Mormonism is the best hope for black Christians in America, because it’s the only gospel that preaches the fullness of the doctrine of eternal families and unity of mankind. The Book of Mormon specifically condemns racism in an inarguably clear way. Mormonism truly is the future, we just have to work.
