Black people and Mormonism

History

Jane Manning was an early African American member who was a servant^[16] in Joseph Smith's household in Nauvoo and later followed Brigham Young to Utah Territory. She petitioned church leadership to allow her to obtain the endowment, but was repeatedly denied because of the ban.^[17]:154

During the early years of the Latter Day Saint movement, at least two black men held the priesthood and became priests: Elijah Abel and Walker Lewis.^[18] After Smith's death in 1844, Brigham Young became president of the main body of the church and led the Mormon pioneers to what would become the Utah Territory. Like many Americans at the time, Young, who was also the territorial governor, promoted discriminatory views about black people.^[19] On January 16, 1852, Young made a pronouncement to the Utah Territorial Legislature, stating that "any man having one drop of the seed of [Cain] ... in him [could not] hold the priesthood."^[12]:70 As recorded in the Journal of Discourses, Young taught that black people's position as "servant of servants" was a law under heaven and it was not the church's place to change God's law.^{[20]:172[21]:290}

Under the racial restrictions that lasted from Brigham Young's presidency until 1978, persons with any black African ancestry could not receive church priesthood or any temple ordinances including the endowment and eternal marriage or participate in any proxy ordinances for the dead. An important exception to this temple ban was that (except for a complete temple ban period from the mid-1960s until the early 70s under McKay)^[22]:119 black members had been allowed a limited use recommend to act as proxies in baptisms for the dead.^{[11]:95[8]:164[23]} The priesthood restriction was particularly limiting, because the LDS Church has a lay priesthood and most male members over the age of 12 have received the priesthood. Holders of the priesthood officiate at church meetings, perform blessings of healing, and manage church affairs. Excluding black people from the priesthood meant that men could not hold any significant church leadership roles or participate in many important events such as performing a baptism, blessing the sick, or giving a baby blessing.^[8]:2 Between 1844 and 1977, most black people were not permitted to participate in ordinances performed in the LDS Church temples, such as the endowment ritual, celestial marriages, and family sealings. These ordinances are considered essential to enter the highest degree of heaven, so this meant that they could not enjoy the full privileges enjoyed by other Latter-day Saints during the restriction.^[8]:164

Celestial Marriage

For Latter-day Saints, a celestial marriage is not required to get into the celestial kingdom, but is required to obtain a fullness of glory or exaltation within the celestial kingdom.^[24] The righteous who do not have a celestial marriage would still live eternally with God, but they would be "appointed angels in heaven, which angels are ministering servants."^[25] As black people were banned from entering celestial marriage prior to 1978,^[26] some interpreted this to mean that they would be treated as unmarried whites, being confined to only ever live in God's presence as a ministering servant. Mark E. Petersen^[27] and Apostle George F. Richards taught that blacks could not achieve exaltation because of their priesthood and temple restrictions.^[28] Several leaders, including Joseph Smith,^[29] Brigham Young,^[30] Wilford Woodruff,^[31] George Albert Smith,^[32] David O. McKay,^[33] Joseph Fielding Smith,^[34] and Harold B. Lee^[35] taught that black people would eventually be able to receive a fullness of glory in the celestial kingdom. In 1973 church spokesperson Wendell Ashton stated that Mormon prophets have stated that the time will come when black Mormon men can receive the priesthood.^[36]

Patriarchal blessing

In the LDS Church, a patriarch gives patriarchal blessings to members to help them know their strengths and weaknesses and what to expect in their future life. The blessings also tell members which tribe of Israel they are descended from. Members who are not literally descended from the tribes are adopted into a tribe, usually Ephraim. In the early 19th and 20th centuries, members were more likely to believe they were literally descended from a certain tribe.^[37] The LDS church keeps copies of all patriarchal blessings. In Elijah Abel's 1836 patriarchal blessing, no lineage was declared, and he was promised that in the afterlife he would be equal to his fellow members, and his "soul be white in eternity". Jane Manning James's blessing in 1844 gave the lineage of Ham.^[38]:106 Later, it became church policy to declare no lineage for black members. In 1934, the Presiding Patriarch James H. Wallis stated that black people could not receive a patriarchal blessing because of the priesthood ban, but that they could receive a blessing without a lineage.^[9] In Brazil, this was interpreted to mean that if a patriarch pronounced a lineage, then the member was not a descendant of Cain and was therefore eligible for the priesthood, despite physical or genealogical evidence of African ancestry.^[39] Actual patriarchs did not strictly adhere to Wallis's statement. In 1961, the Church Historian's Office reported that other lineages had been given, including from Cain. In 1971, the Presiding Patriarch stated that non-Israelite tribes should not be given as a lineage in a patriarchal blessing. In a 1980 address to students at Brigham Young University, James E. Faust attempted to assure listeners that if they had no declared lineage in their patriarchal blessing, that the Holy Ghost would "purge out the old blood, and make him actually of the seed of Abraham."^[9] After the 1978 revelation, patriarchs sometimes declared lineage in patriarchal blessings for black members, but sometimes they did not declare a lineage. Some black members have asked for and received new patriarchal blessings including a lineage.^[40]

End of Priesthood ban

On June 8, 1978, the LDS Church's First Presidency released an official declaration which would allow "all worthy male members of the church [to] be ordained to the priesthood without regard to race or color."^[15] According to the accounts of several of those present, while praying in the Salt Lake Temple, the First Presidency and the Quorum of the Twelve Apostles received the revelation relating to the lifting of the priesthood ban. The apostle McConkie wrote that all present "received the same message" and were then able to understand "the will of the Lord."^[41][8]:116 There were many factors that led up to the publication of this declaration: trouble from the NAACP because of priesthood inequality,^[42] the announcement of the first LDS temple in Brazil,^[43] and other pressures from members and leaders of the church.^[44]:94–95 After the publication of Lester Bush's seminal article in Dialogue, "Mormonism's Negro Doctrine: An Historical Overview", BYU vice-president Robert K. Thomas feared that the church would lose its tax exemption status. The article described the church's racially discriminatory practices in detail. The article inspired internal discussion among church leaders, weakening the idea that the priesthood ban was doctrinal.^[8]:95

Direct commandment of God

Church leaders taught for decades that the priesthood ordination and temple ordinance ban was commanded by God. Brigham Young taught it was a "true eternal principle the Lord Almighty has ordained."^[8]:37 In 1949 the First Presidency under George Smith officially stated that it "remains as it has always stood" and was "not a matter of the declaration of a policy but of direct commandment from the Lord".^{[45]:222–223[46][12]:221} A second First Presidency statement (this time under McKay) in 1969 reemphasized that this "seeming discrimination by the Church towards the Negro is not something which originated with man; but goes back into the beginning with God".^{[47][45]:223[12]:222} As president of the church, Kimball also emphasized in a 1973 press conference that the ban was "not my policy or the Church's policy. It is the policy of the Lord who has established it."^[48]

Protection from Hell

BYU Religious Studies professor Randy Bott has suggested that God denied the priesthood to black men in order to protect them from the lowest rung of hell, since one of few damnable sins is to abuse the exercise of the priesthood. Bott compared the priesthood ban to a parent denying young children the keys to the family car, stating: "You couldn't fall off the top of the ladder, because you weren't on the top of the ladder. So, in reality the blacks not having the priesthood was the greatest blessing God could give them."^[49]

Teachings on black people and the pre-existence

One of the justifications that the LDS Church used for the discriminatory policy was that black individual's pre-existence spirits were not as virtuous as white pre-existence spirits. Brigham Young rejected the idea that Africans were cursed because they had been less valiant in a premortal life, but Orson Pratt supported it.^[50] Formally, this justification appeared as early as 1908 in a Liahona magazine article.^[8]:56 Joseph Fielding Smith supported the idea in his 1931 book The Way to Perfection, stating that the priesthood restriction on black was a "punishment" for actions in the pre-existence.^[51] In a letter in 1947, the First Presidency wrote in a letter to Lowry Nelson that blacks were not entitled to the full blessings of the Gospel, and referenced the "revelations [...] on the preexistence" as a justification.^{[52][53][54]:67} In 1952 Lowry published a critique of the racist policy in an article in The Nation.^[55] Lowry believes it was the first time the folk doctrine that blacks were less righteous in the pre-existence was publicized to the non-Mormon world.^[56]

The LDS Church also used this explanation in their 1949 statement explicitly barring blacks from holding the priesthood.^[8]:66 An address by Mark E. Peterson was widely circulated by BYU religion faculty in the 1950s and 60s and used the "less valiant in the pre-existence" explanation to justify segregation, a view which Lowell Bennion and Kendall White, among other members, heavily criticized.^[8]:69 The apostle Joseph Fielding Smith also taught that black people were less faithful in the preexistence.^[57][58] A 1959 report by US Commission found that the Mormon church in Utah generally taught that non-whites had inferior performance in the pre-earth life.^[59]

After the priesthood ban ended in 1978, church leaders refuted the idea that black people were less valiant in the pre-existence. In a 1978 interview with Time Magazine, Spencer W. Kimball stated that the LDS Church no longer held to the theory that those of African descent were any less valiant in the pre-earth life.^[8]:134 In a 2006 interview for the PBS documentary The Mormons, Jeffrey R. Holland stated that inaccurate racial "folklore" was invented to justify the priesthood ban, and that reasons for the previous ban are unknown.^{[8]:134[60][61]:60} The LDS Church explicitly denounced any justification for the priesthood restriction based in views on events in the pre-mortal life in the "Race and the Priesthood" essay published on their website in 2013.^[26]

Curse of Cain and Ham

Joseph Smith and Brigham Young taught that blacks were under the Curse of Ham.

According to the Bible, after Cain killed Abel, God cursed him and put a mark on him, although the Bible does not state what the nature of the mark was.^[62] The Pearl of Great Price, another Mormon book of scripture, describes the descendants of Cain as dark-skinned.^[8]:12 In another biblical account, Ham discovered his father Noah drunk and naked in his tent. Because of this, Noah cursed Ham's son, Canaan to be "servants of servants".^[63][45]:125 Although the scriptures do not mention Ham's skin color, a common Judeo-Christian interpretation of these verses, which pre-dates Mormonism, associated the curse with black people and used it to justify slavery.^[45]:125

Both Joseph Smith^[45]:126 and Brigham Young referred to the curse as a justification for slavery.^[64] In addition, Brigham Young used the curse to bar blacks from the priesthood, ban interracial marriages, and oppose black suffrage.^{[12]:70[65][66][67]} He stated that the curse would one day be lifted and that black people would be able to receive the priesthood post-mortally.^[8]:66

Young once taught that the devil was black,^[68] and his successor as church president, John Taylor, taught on multiple occasions that the reason that black people (those with the curse of Cain) were allowed to survive the flood was so that the devil could be properly represented on the earth through the children of Ham and his wife Egyptus.^{[45]:158[69][70]} The next president, Wilford Woodruff also affirmed that millions of people have Cain's mark of blackness drawing a parallel to modern Native American's "curse of redness".^[71]

In a 1908 Liahona article for missionaries, an anonymous but church-sanctioned author reviewed the scriptures about blackness in the Pearl of Great Price. The author postulated that Ham married a descendant of Cain. Therefore Canaan received two curses, one from Noah, and one from being a descendant of Cain.^[8]:55 The article states that Canaan was the "sole ancestor of the Negro race" and explicitly linked his curse to be "servant of servants" to black priesthood denial.^[8]:55 To support this idea, the article also discussed how Pharaoh, a descendant of Canaan according to LDS scripture, could not have the priesthood, because Noah "cursed him as pertaining to the Priesthood".^[8]:58[72]

In 1931, Joseph Fielding Smith wrote on the same topic in The Way to Perfection: Short Discourses on Gospel Themes, generating controversy within and without Mormonism. For evidence that modern blacks were descended from Cain, Smith wrote that "it is generally believed that" Cain's curse was continued through his descendants and through Ham's wife. Smith states that "some of the brethren who were associate with Joseph Smith have declared that he taught this doctrine." In 1978, when the church ended the ban on the priesthood, Bruce R. McConkie taught that the ancient curse of Cain and Ham was no longer in effect.^[8]:117

General authorities in the LDS church favored Smith's explanation until 2013, when an LDS Church-published online essay "disavowed" the idea that black skin is the sign of a curse.^[8]:59[26] The Old Testament student manual, which is published by the Church and is the manual currently used to teach the Old Testament in LDS Institutes, teaches that Canaan could not hold the priesthood because of his race.^[73]

Antediluvian people of Canaan

According to the Pearl of Great Price, the people of Canaan were a group of people that lived during the time of Enoch, before the Canaanites mentioned in the Bible. Enoch prophesied that the people of Canaan would war against the people of Shum, and that God would curse their land with heat, and that a blackness would come upon them. When Enoch called the people to repentance, he taught everyone except the people of Canaan. Later, the Book of Abraham identifies Pharaoh as a Canaanite. There is no explicit connection from the antediluvian people of Canaan to Cain's descendants, the Canaanites descended from Ham's son Canaan or modern black people.^[12]:41–42 However, the Pearl of Great Price identifies both Cain's descendants and the people of Canaan as black and cursed, and they were frequently used interchangeably.^[12][14] Bruce R. McConkie justified restrictions on teaching black people because Enoch did not teach the people of Canaan.^[74]

Righteous black people would become white

In the Book of Mormon, the prophet Jacob, referring to the dark-skinned Lamanites, tells a group of light-skinned Nephites that "unless ye shall repent of your sins that their skins will be whiter than yours." (Jacob 3:8) Later, after some Lamanites repented, the Book of Mormon states "their skin became white like unto the Nephites" (3 Nephi 2:15). While the Book of Mormon only discusses the Lamanites, early church leaders believed that this applied to all races, and that everyone in the celestial kingdom would have white skin.^[75] They often equated whiteness with righteousness.^[14]:231 A 1959 report by the U.S. Commission on Civil Rights found that most Utah Mormons believed "by righteous living, the dark-skinned races may again become 'white and delightsome'."^[59]

Several black Mormons were told that they would become white. Hyrum Smith told Jane Manning James that God could give her a new linage, and in her patriarchal blessing promised her that she would become "white and delightsome".^[38]:148 In 1808, Elijah Abel was promised that "thy soul be white in eternity".^[76] Darius Gray, a prominent black Mormon, was told that his skin color would become lighter.^[49] In 1978, apostle LeGrand Richards clarified that the curse of dark skin for wickedness and promise of white skin through righteousness only applied to Indians, and not to black people.^[8]:115

In recent years, church leaders have taught that blackness in Mormon theology is a symbol of disobedience to God and not necessarily a skin color.^[77]

Slavery

The first known slaves to enter the Utah Territory came west with the congregations of Mississippi. By 1850, 100 blacks had arrived, the majority of whom were slaves.^[78] After the pioneers arrived in Utah, they continued to buy and sell slaves as property. Many prominent members of the church were slave owners, including William H. Hooper, Abraham O. Smoot, and Charles C. Rich.^[8]:33 Church members would use their slaves as tithing, both lending out their slaves to work for the church^[79] as well as giving their slaves to the church.^[80][81]:34 Though initially opposed to it, by the early 1850s Brigham Young was a "firm believer in slavery".^{[8]:32–33[82][83]} Brigham Young and Heber C. Kimball used the slave labor that had been donated as tithing and then eventually granted their freedom.^[80][81]:52 The church opposed slaves who wanted to escape their masters.^[84][85]:268

Statements from church leaders

The period from 1830 to 1844 was of fundamental importance in shaping Mormon beliefs and customs with regard to race.^[8]:18 Joseph Smith supported and opposed slavery at different points in his life. In 1835, he wrote an official declaration that opposed baptizing slaves against the will of their masters. In the statement, he also wrote that it was not right to make slaves "dissatisfied with their situations." The statement became part of the Doctrine and Covenants.^[8]:17

Smith wrote an essay in 1836, published in Latter Day Saints' Messenger and Advocate, which was strongly anti-abolitionist.^[8]:22 In the essay, he gave five reasons for opposing the abolition of slavery:^[8]:22

1. He feared racial miscegenation and race war, stating that abolitionism was "calculated to... set loose, upon the world a community of people who might peradventure, overrun our country and violate the most sacred principles of human society, chastity and virtue."
2. He believed that any evil inherent in slavery would already have been known and realised by "men of piety" from the Southern slave states - but they had no objection to it.
3. He "did not believe that the people of the North have any more right to say that the South shall not hold slaves, than the South have to say the North shall."
4. He believed that abolitionism went against the "decree of Jehovah" whereby the Old Testament, in his understanding, decreed that blacks were cursed and destined to be slaves.
5. He placed great importance on biblical precedents for slavery, for example in Abraham, Leviticus, Ephesians, and Timothy; and he quoted Paul in the New Testament: "Servants be obedient to them that are your masters according to the flesh, with fear and trembling, the singleness of your heart."^[8]:37

Smith probably wanted to distance Mormons from abolitionists, since many Mormons were living in Missouri, a pro-slavery state.^[8]:18 After the Mormons were forced out of Missouri, they lived in Illinois, a free state. Smith's position on slavery changed, and he was vocally against slavery from 1842 until his death.^{[8]:18[54]:18–19}

Because of slave owners who were converting to the church in Missouri, there was much confusion regarding the church's position on slavery. These same feelings arose during the migration to Utah. In 1851, apostle Orson Hyde stated that there was no law in Utah prohibiting or authorizing slavery, and that the decisions on the topic were to remain between slaves and their masters. He also clarified that individuals' choices on the matter were not in any way a reflection of the church as a whole or its doctrine.^[86]:2 Brigham Young taught that slavery was "of Divine institution, and not to be abolished until the curse pronounced on Ham shall have been removed from his descendants."^[8]:40

Utah Territory (1850)

In Utah Territory

See also: History of slavery in Utah

After the Compromise of 1850 allowed California into the Union as a free state while permitting Utah and New Mexico territories the option of deciding the issue by popular sovereignty, the Utah Territorial Legislature took up the issue of legalizing slavery. At that time, Brigham Young was governor, and the Utah Territorial Legislature was dominated by church leaders.^[87] In 1852, Brigham Young addressed the joint session of the legislature advocating slavery. He made the matter religious by declaring that if members of the church believe in the Bible and the priesthood then they should also believe in slavery.^[88]:28 Following the speech, the Utah Legislature passed an Act in Relation to Service, which officially sanctioned slavery in Utah Territory.^[78] The Utah slavery law stipulated that slaves would be freed if their masters had sexual relations with them; attempted to take them from the territory against their will; or neglected to feed, clothe, or provide shelter to them. In addition, the law stipulated that slaves must receive schooling.^[8]:33

Utah was the only western state or territory that had slaves in 1850,^[89] but slavery was never important economically in Utah, and there were fewer than 100 slaves in the territory.^[19] In 1860, the census showed that 29 of the 59 black people in Utah Territory were slaves. When the American Civil War broke out in 1861, Utah sided with the Union, and slavery ended in 1862 when the United States Congress abolished slavery in the Utah Territory.^[45][90]

Biddy Mason was one of 14 blacks who sued for their freedom after being illegally held captive in San Bernardino

Black suffrage

As in other places in Illinois, only free white males could vote in Nauvoo.^[96]

When Utah territory was created, suffrage was only granted to free white males.^[97] At that time, only a few states had allowed black suffrage. Brigham Young explained that this was connected to the priesthood ban. He argued that black suffrage would help make blacks equal to whites, which would result in a curse.^[8]:39 On January 10, 1867, Congress passed the Territorial Suffrage Act, which prohibited denying suffrage based on race or previous condition of servitude, which nullified Utah's ban on black suffrage.^[98]

Civil rights movement

Before the civil rights movement, the LDS Church's doctrine-based policy went largely unnoticed and unchallenged for around a century^[19][99] with the First Presidency stating in 1947 that the doctrine of the Church which banned interracial marriage and black people from entering the temple or receiving the priesthood was never questioned by any of the Church leaders.^[100][12]:90 In 1958, apostle Joseph Fielding Smith published Answers to Gospel Questions, which stated that blacks should "receive all the rights and privileges [...] as declared in the Declaration of Independence." He went on to say that black people should not be barred from any type of employment or education, and should be free "to make their lives as happy as it is possible without interference from white men, labor unions, or from any other source."^[101]

In 1959, the Utah State Advisory Committee to the U.S. Commission on Civil Rights stated that: "the Negro is the minority citizen who experiences the most widespread inequality in Utah. The exact extent of his mistreatment is almost impossible to ascertain", explaining that 'Mormon interpretation attributes birth into any race other than the white race as a result of inferior performance in a pre-earth life and teaches that by righteous living, the dark-skinned races may again become 'white and delightsome."^[102]

Interracial marriages and interracial sexual relations

U.S States, by the date of repeal of anti-miscegenation laws:

  No laws passed

  Repealed before 1887

  Repealed from 1948 to 1967

  Overturned on June 12, 1967^[123]

The church's stance against interracial marriage held consistent for over a century while attitudes towards black people and the priesthood, slavery, or equal rights saw considerable changes. Nearly every decade beginning with the church's formation until the '70s saw some denunciation against miscegenation. Church leaders' views stemmed from the priesthood policy and racist "biological and social" principles of the time.^{[12]:89–90[54]:42–43}

Opposition to race-based policies

In the second half of the 20th century some white LDS Church members protested against church teachings and policies excluding black members from temple ordinances and the priesthood. For instance, three members, John Fitzgerald, Douglas A. Wallace, and Byron Marchant, were all excommunicated by the LDS Church in the 1970s for publicly criticizing these teachings (in the years 1973, 1976, and 1977 respectively).^{[85]:345–346} Wallace had given the priesthood to a black man on 2 April 1976 without authorization and the next day attempted to enter the general conference to stage a demonstration. After being legally barred from the following October conference, his house was put under surveillance during the April 1977 conference by police at the request of the LDS church and the FBI.^[8]:107[151] Marchant was excommunicated for signaling the first vote in opposition to sustaining the church president in modern history during the April 1977 general conference. His vote was motivated by the temple and priesthood ban.^{[8]:107–108[152]} He had also received previous media attention as an LDS scoutmaster of a mixed-faith scout troop involved in a 1974 lawsuit that changed the church's policy banning even non-Mormon black Boy Scouts from acting as patrol leaders as church-led scouting troop policy had tied scouting position with Aaronic Priesthood authority.^{[153][105][154]}

Others white members who publicly opposed church teachings and policies around black people included Grant Syphers and his wife who were denied access to the temple over their objections, with their San Francisco bishop stating that "Anyone who could not accept the Church's stand on Negroes ... could not go to the temple." Their stake president agreed and they were denied the temple recommend renewal.^[155] Additionally, Prominent LDS politician Stewart Udall, who was then acting as the United States Secretary of the Interior, wrote a strongly worded public letter in 1967 criticizing LDS policies around black members^[156][157] to which he received hundreds of critical response letters, including ones from apostles Delbert Stapley and Spencer Kimball.^{[129]:279–283}

Racial discrimination after 1978 revelation

LDS historian Wayne J. Embry interviewed several black LDS Church members in 1987 and reported that all the participants reported "incidents of aloofness on the part of white members, a reluctance or a refusal to shake hands with them or sit by them, and racist comments made to them." Embry further reported that one black church member attended church for three years, despite being completely ignored by fellow church members. Embry reports that "she [the same black church member] had to write directly to the president of the LDS Church to find out how to be baptized" because none of her fellow church members would tell her.^[158]:371

Despite the end of the priesthood ban in 1978, and proclamations from church leadership extolling diversity, racist beliefs in the church prevailed. White church member Eugene England, a professor at Brigham Young University, wrote in 1998 that most Mormons still held deeply racist beliefs, including that blacks were descended from Cain and Ham and subject to their curses. England's students at BYU who reported these beliefs learned them from their parents or from instructors at church, and had little insight into how these beliefs contradicted gospel teachings.^[159] In 2003, black LDS Church member Darron Smith noticed a similar problem, and wrote in Sunstone about the persistence of racist beliefs in the LDS church. Smith wrote that racism persisted in the church because church leadership had not addressed the ban's origins. This racism persisted in the beliefs that blacks were descendants of Cain, that they were neutral in the war in heaven, and that skin color was tied to righteousness.^[160] In 2007, journalist and church member, Peggy Fletcher Stack, wrote that black Mormons still felt separate from other church members because of how other members treat them, ranging from calling them the "n-word" at church and in the temple to small differences in treatment. The dearth of blacks in Mormon church leadership also contributes to black members' feelings of not belonging.^[161][162]

in June, 2016, Alice Faulkner Burch—a women's leader in the Genesis Group, an LDS-sponsored organization for black Mormons in Utah—said black Mormons "still need support to remain in the church—not for doctrinal reasons but for cultural reasons." Burch added that "women are derided about our hair ... referred to in demeaning terms, our children mistreated, and callings withheld." When asked what black women today want, Burch recounted that one woman had told her she wished "to be able to attend church once without someone touching my hair."^[163]

Proselytization

Bruce McConkie stated in his 1966 Mormon Doctrine that the "gospel message of salvation is not carried affirmatively to them, although sometimes negroes search out the truth."^[165][166] Despite interest from a few hundred Nigerians, proselyting efforts were delayed in Nigeria in the 1960s. After the Nigerian government stalled the church's visa, apostles did not want to proselyte there.^{[11]:85–87; 94} In Africa, there were only active missionaries among whites in South Africa. Blacks in South Africa who requested baptism were told that the church was not working among the blacks.^[11]:76 In the South Pacific, the church avoiding missionary work among native Fijians until 1955 when the church determined they were related to other Polynesian groups.^[11]:80 In Brazil, LDS officials discouraged individuals with black ancestry from investigating the church. They instituted a mission-wide genealogy program to discover black ancestry, and their official records were marked if any black ancestry was discovered.^[167]:27 In the 1970s "lineage lessons" were added to determine that interested persons were eligible for teaching.^[8]:102[168] After 1978, there were no restrictions against proselytizing to blacks. Shortly after, missionaries began entering areas of Africa that were more predominately black.

After 1978

Accra Ghana Temple, the second in Africa.

The church does not currently keep official records on the race of its membership^[45]:269, so exact numbers are unknown. Black people have been members of Mormon congregations since its foundation, but in 1964 its black membership was small, with about 300 to 400 black members worldwide.^[169] In 1970, the officially sanctioned black LDS support group, the Genesis Group, was formed in Salt Lake City, Utah.^[8]:84 In 1997, there were approximately 500,000 black members of the church (about 5% of the total membership), mostly in Africa, Brazil and the Caribbean.^[170] Since then, black membership has grown, especially in West Africa, where two temples have been built,^[171] doubling to about 1 million black members worldwide by 2008.^[169] In April 2017 the LDS Church announced plans to build a temple in Nairobi, Kenya bringing to 6 the temples planned or built in Africa outside South Africa.^[172] In 2017 two black South African men were called to serve as mission presidents.^[173] Regarding the LDS Church in Africa, professor Philip Jenkins noted in 2009 that LDS growth has been slower than that of other churches due to a number of reasons, one being the white face of the church due to the priesthood ban, and another being the church's refusal to accommodate local customs like polygamy.^[174]:2,12

Community of Christ

Joseph Smith III opposed slavery.

Joseph Smith III, son of Joseph Smith, founded the Reorganized Church of Jesus Christ of Latter-day Saints in 1860, now known as the Community of Christ. Smith was a vocal advocate of abolishing the slave trade, and followed Owen Lovejoy, an anti-slavery congressman from Illinois, and Abraham Lincoln. He joined the Republican party and advocated for their antislavery politics. He rejected the fugitive slave law, and openly stated that he would assist slaves trying to escape.^[175] While he was a strong opponent of slavery, he still viewed whites as superior to blacks, and held that they must not "sacrifice the dignity, honor and prestige that may be rightfully attached to the ruling races."^[176]

The priesthood has always been open to men of all races, and women since 1984. They reject the Pearl of Great Price, including the teachings on priesthood restrictions.^[177]

Fundamentalist Church of Jesus Christ of Latter-Day Saints

Warren Jeffs, President of the Fundamentalist Church of Jesus Christ of Latter-Day Saints since 2002,^[178] has made several documented statements on black people including the following:

• "The black race is the people through which the devil has always been able to bring evil unto the earth."
• "[Cain was] cursed with a black skin and he is the father of the Negro people. He has great power, can appear and disappear. He is used by the devil, as a mortal man, to do great evils."
• "Today you can see a black man with a white woman, et cetera. A great evil has happened on this land because the devil knows that if all the people have Negro blood, there will be nobody worthy to have the priesthood."
• "If you marry a person who has connections with a Negro, you would become cursed."^[179]

Bickertonite

The Church of Jesus Christ (Bickertonite) has advocated full racial integration throughout all aspects of the church since its organization in 1862. While America disputed over civil liberties and racial segregation, the church claimed their message was for all races.^[180] In 1905, the church suspended an elder for opposing the full integration of all races.^[181]

Historian Dale Morgan wrote in 1949: "An interesting feature of the Church's doctrine is that it discriminates in no way against ... members of other racial groups, who are fully admitted to all the privileges of the priesthood. It has taken a strong stand for human rights, and was, for example, uncompromisingly against the Ku Klux Klan during that organization's period of ascendancy after the First World War."^[182]

At a time when racial segregation or discrimination was commonplace in most institutions throughout America, two of the most prominent leaders of The Church of Jesus Christ were African American. Apostle John Penn, member of the Quorum of Twelve from 1910 to 1955, conducted missionary work with many Italian Americans, and was often referred to as "The Italian's Doctor".^[181] Matthew Miller, an evangelist ordained in 1937, traveled throughout Canada establishing missions with Native Americans.^[181]

Strangite

Strangites welcomed African Americans into their church during a time when some other factions (such as the Utah LDS church, until 1978) denied them the priesthood, or certain other benefits of membership. Strang ordained at least two African Americans to the eldership during his lifetime.^[183]