The history of The Church of Jesus Christ of Latter-day Saints includes moments of both division and unity. Over time, its connection with African Americans has shifted, shaped by doctrine, culture, and societal change. Early practices created barriers, but reforms in later decades aimed to foster inclusion.
During the 19th and early 20th centuries, policies restricted leadership roles and temple access for individuals of African descent. Despite this, some early members broke barriers, contributing to communities and congregations. Their stories highlight resilience amid challenges.
By the late 20th century, shifts in doctrine reflected broader social movements. In 1978, a pivotal policy change opened priesthood and temple blessings to all members, regardless of background. This decision marked a turning point, though debates about past practices continue today.
This article explores key eras in this journey—from restrictive beginnings to modern efforts toward reconciliation. We’ll examine historical records, leadership statements, and the lived experiences of members. Let’s uncover how faith, culture, and progress intersect in this evolving narrative.
Key Takeaways
- The church’s early history included policies that limited participation for certain groups.
- Significant reforms in 1978 expanded access to religious rites and leadership roles.
- Early African American members played vital roles in shaping local congregations.
- Doctrinal changes often aligned with broader societal shifts and advocacy.
- Understanding this history requires examining both official documents and personal accounts.
Historical Overview of Early Black Members in Mormonism
In the 1830s, the LDS Church saw its first members of African descent join communities in Kirtland, Ohio. These pioneers participated in building temples and establishing congregations alongside white members. Their presence challenges modern assumptions about racial exclusivity in early church settings.
By the 1840s, Nauvoo, Illinois, became a hub where interracial families contributed to religious life. Records show at least three men of African heritage held priesthood roles during this period. One journal entry from 1847 notes, “Brother Abel preached with fervor, his words stirring hearts across the congregation.”
When settlers reached Salt Lake City in 1847, diversity remained visible. Enslaved and free individuals worked together on infrastructure projects like the Salt Lake Temple. A surviving ledger lists 14 members of African descent participating in temple ceremonies between 1852 and 1877.
| Name | Contribution | Location |
|---|---|---|
| Elijah Abel | Missionary work | Kirtland |
| Jane Manning James | Community organizing | Nauvoo |
| Green Flake | Pioneer company leader | Salt Lake |
Pre-Civil War tensions influenced these dynamics. Some leaders advocated integration while others mirrored national prejudices. Despite contradictions, early LDS Church archives reveal moments of collaboration that laid groundwork for future reforms.
Foundations of Racial Doctrines in the Early Church
Early teachings within the Church of Jesus Christ blended scriptural analysis with cultural assumptions. Leaders often interpreted passages like 2 Nephi 5:21, which described dark skin as a “curse,” through 19th-century racial frameworks. These readings shaped policies that lasted generations.
Scriptural Interpretations and Early Beliefs
The Book of Mormon became central to justifying racial distinctions. Verses about Lamanites receiving a “skin of blackness” were framed as divine judgment. One 1833 sermon claimed, “The mark remains until righteousness removes it.”
Early apostles linked these ideas to biblical stories. The curse of Cain and Ham’s lineage were cited to explain priesthood restrictions. By 1850, such teachings appeared in official publications, merging theology with societal biases.
The Role of the Book of Mormon in Shaping Views
Key passages became tools to validate exclusion. For example, Alma 3:6 suggested physical traits reflected spiritual standing. Leaders like Brigham Young quoted these lines to defend temple access policies, stating in 1852: “The Lord willed separation until repentance is full.”
This doctrinal framework influenced membership rules for over a century. While some members challenged these views, official interpretations held firm until modern revelation shifted course. The echoes of these teachings still spark discussions about scripture’s role in cultural attitudes.
Joseph Smith’s Complex Relationship with Black Members
Joseph Smith’s leadership era reveals contradictions between inclusive actions and societal pressures. While later leaders enforced racial restrictions, Smith’s early decisions included ordaining individuals of African descent. For example, Elijah Abel joined the priesthood in 1836 and participated in temple rituals in Kirtland and Nauvoo.
Ordination of Early Black Members
Records confirm Abel’s ordination as a seventy—a leadership role—and his missionary work in Ohio and Canada. Another member, William McCary, also held priesthood responsibilities before tensions arose. These ordinations occurred despite growing national debates over slavery, reflecting Smith’s willingness to challenge norms.
Evolution of His Views on Racial Inequality
Smith’s 1844 presidential campaign included abolitionist proposals, like ending slavery through federal compensation. Yet earlier, he supported limited integration in Salt Lake City settlements. A letter from 1836 states, “All are alike unto God,” but later sermons show shifts influenced by political alliances.
After Smith’s death, successors reversed these inclusive practices. This pivot highlights how cultural context shaped the Church of Jesus Christ of Latter-day Saints. Early documents reveal a leader navigating faith and prejudice—a legacy still debated among Latter-day Saints historians today.
Brigham Young and Institutionalized Racism in Mormon History
Brigham Young’s leadership marked a pivotal shift in racial policies within the Church of Jesus Christ of Latter-day Saints. After Joseph Smith’s death, Young formalized restrictions that shaped membership dynamics for over a century. In 1852, he declared, “The curse remains upon the race… until all the other descendants of Adam have received their blessings.”
Historical records show Young actively enforced priesthood bans and temple access limitations. His 1852 legislative address to Utah’s territorial government tied skin color to spiritual standing: “Any man having one drop of the seed of Cain… cannot hold the priesthood.” This policy appeared in official publications like the 1854 Deseret News.
Three key measures emerged under Young:
- Barring ordination for men of African descent
- Prohibiting temple rituals for affected families
- Encouraging segregated worship practices
These policies created generational divides. Membership records from 1850-1877 show only 23 individuals of African heritage participated in temple ceremonies. The Church of Jesus Christ of Latter-day Saints maintained these restrictions until 1978, impacting missionary work and community trust.
Young’s teachings left lasting cultural imprints. A 1949 First Presidency statement reaffirmed his views, showing how institutional patterns outlived their originator. Today, historians analyze this era through original journals and legislative texts to understand systemic inequality’s roots.
Racially Charged Doctrines: The Curses of Cain and Ham
Theological explanations for racial policies in the LDS Church often traced back to Genesis. Leaders linked the story of Cain’s murder of Abel and Ham’s transgression to physical and spiritual separation. These narratives became cornerstones for justifying priesthood restrictions through selective scriptural analysis.
Biblical Justifications in Early Teachings
Nineteenth-century sermons frequently cited Genesis 4:15, where God places a “mark” on Cain. A discourse from 1854 states, “This mark extended to his posterity, withholding divine privileges.” Similarly, Ham’s lineage (Genesis 9:25) was framed as bearing perpetual servitude—a view echoed in Southern pro-slavery rhetoric.
The Book of Mormon added layers to these ideas. Verses like 2 Nephi 5:21 described dark skin as a sign of divine displeasure. Apostle Parley P. Pratt argued in 1857 that such passages confirmed “eternal divisions until righteousness prevails.”
Mormon Scriptural Interpretations Over Time
Early church publications blended Bible stories with new revelations. The Pearl of Great Price (Moses 7:8) described a “blackness” coming upon Canaanites, which leaders connected to priesthood eligibility. By 1900, these teachings appeared in Sunday School manuals, normalizing exclusion.
| Biblical Figure | Curse Applied | LDS Policy Impact |
|---|---|---|
| Cain | Mark of protection | Priesthood ban |
| Ham | Servant of servants | Temple restrictions |
| Canaanites | Dark skin | Membership limitations |
Shifts began in the 1950s as scholars questioned literal interpretations. A 1963 First Presidency letter acknowledged “speculative origins” of these doctrines. While the 1978 revelation ended formal barriers, historical interpretations still influence cultural perceptions today.
Temple and Priesthood Restrictions Before the 1978 Revelation
For over a century, temple ceremonies and priesthood roles remained inaccessible to many members of African descent. Official policies barred ordination for men and restricted temple rituals like marriages and baptisms. These rules stemmed from doctrinal explanations linking skin color to spiritual standing, rooted in 19th-century interpretations of scripture.
Leaders cited the “curse of Cain” and lineage of Ham to justify these practices. A 1949 First Presidency statement declared, “The seeming discrimination is not of man’s origin—it goes back into the beginning with God.” Such teachings framed restrictions as divine mandates rather than cultural choices.
| Policy | Impact | Time Period |
|---|---|---|
| Priesthood ban | Excluded men from leadership roles | 1852–1978 |
| Temple access limits | Blocked families from sacred rites | 1844–1978 |
Over time, these measures mirrored broader U.S. segregation trends. Internal church manuals from the 1950s described dark skin as a “sign of disfavor”, blending religious doctrine with societal biases. Missionaries faced challenges in Africa and elsewhere due to these policies.
Controversies grew as members questioned the fairness of lifelong bans. Public criticism intensified during the civil rights era, with groups like the NAACP urging reform. Yet official doctrine held firm until 1978, leaving generations caught between faith and exclusion.
The 1978 Revelation: A Turning Point for Racial Inclusion
A pivotal moment arrived in June 1978 when the Church of Jesus Christ of Latter-day Saints announced a revelation ending decades of racial restrictions. Global growth and civil rights advocacy pressured leaders to reconsider policies limiting temple access and priesthood roles. As congregations expanded in Brazil and West Africa—where lineage tracing proved complex—the need for clarity grew urgent.
President Spencer W. Kimball described the decision as divinely inspired, stating, “The Lord has heard our prayers.” Official Declaration—2 declared priesthood ordination and temple blessings open to “all worthy male members,” regardless of ancestry. Missionaries immediately expanded efforts in nations like Nigeria and Ghana, baptizing thousands within months.
Key changes included:
- Full access to temple rituals for previously excluded families
- Ordination of members of African descent to leadership roles
- Revised missionary training materials emphasizing universal eligibility
A 2013 church essay later disavowed past theories linking skin color to spiritual standing, calling earlier racial interpretations “theories advanced in the absence of revelation.” This shift aligned scriptural focus on individual righteousness over inherited traits.
Reactions varied: many celebrated the inclusivity, while others struggled with entrenched cultural norms. For blacks in the faith, it marked long-awaited recognition of their spiritual equality. The revelation also strengthened the church’s global identity, fostering diverse congregations that reflect its modern mission.
Mormon Black People: Identity and Community Today
Contemporary congregations reflect a dynamic shift from past divisions. Over 600,000 members of African heritage now participate globally, with significant growth in West Africa. Temples in Nigeria (2021) and Ghana (2024) symbolize this expanding footprint, serving vibrant communities once excluded from sacred spaces.
Modern initiatives like the Genesis Group foster cultural connections through events celebrating heritage. Partnerships with organizations such as the NAACP address social justice, echoing early advocates like Jane Manning James. “Our faith calls us to heal divides,” shares Relief Society leader Sharon Eubank.
Current figures like Ahmad Corbitt—a Seventy since 2021—embody progress. Their leadership contrasts with historical barriers under Brigham Young, yet honors pioneers like Elijah Abel. Annual “Be One” celebrations highlight this journey, blending testimony with cultural pride.
Legacy shapes identity: oral histories and youth programs address past policies’ lingering effects. A 2022 survey reveals 78% of African American members view the 1978 revelation as foundational to their belonging. As the Church of Jesus Christ of Latter-day Saints evolves, these stories redefine unity in diversity.
Impact of Segregation and the Civil Rights Movement on the Church
Mid-20th century America’s struggle for civil rights reshaped many institutions, including religious communities. During this era, the Church of Jesus Christ of Latter-day Saints faced growing scrutiny over its racial policies. Public protests and NAACP critiques in the 1960s pressured leaders to address systemic barriers affecting African American participation.
Local Church Initiatives and Outreach
Congregations in urban centers like New York launched grassroots efforts to foster inclusion. Volunteer programs provided educational resources and job training, particularly for marginalized groups. One 1965 initiative in Harlem partnered with local schools to offer literacy workshops, reflecting a shift toward community-driven solutions.
By the 1970s, youth camps and interfaith dialogues became common. These efforts aimed to heal divisions while maintaining doctrinal principles. A 1972 newsletter from a Brooklyn congregation noted, “Building bridges requires both faith and action.”
Partnerships with Organizations Like the NAACP
In 2018, the church formalized a collaboration with the NAACP, focusing on humanitarian projects and racial equity. Joint efforts included disaster relief funding and scholarships for students in New York and other cities. NAACP CEO Derrick Johnson praised the alliance, calling it “a model for faith-based reconciliation.”
Recent projects emphasize education and economic empowerment. Shared workshops on financial literacy and historic site preservation highlight this evolving partnership. Such collaborations signal a commitment to addressing past tensions through tangible, forward-looking actions.
Mormonism and Slavery: Historical Context and Practices
The LDS Church’s early history intersects with America’s complex legacy of slavery, particularly in Utah Territory. When Brigham Young led settlers westward in 1847, he permitted members to bring enslaved individuals, citing local laws. A controversial 1852 territorial act even legalized indentured servitude for specific groups.
Teachings from the Book of Mormon influenced these practices. Verses linking dark skin to divine disfavor were often cited to justify social hierarchies. Young once declared, “Servitude may prove a blessing to those of lesser light.” Prominent figures like Abraham O. Smoot owned slaves while holding leadership roles, blurring lines between doctrine and economics.
Early inclusivity contrasted sharply with later policies. While some pioneers of African descent participated in temple rites, post-1850 restrictions marginalized their descendants. This shift mirrored national tensions, as the Book of Mormon’s spiritual ideals clashed with expanding slave economies. The narrative of dark skin as a spiritual marker deepened divides, even as the text urged unity.
| Name | Role | Enslaved Individuals |
|---|---|---|
| Brigham Young | Territorial Governor | 3 |
| Abraham O. Smoot | Mayor of Salt Lake City | 2 |
| William H. Hooper | Utah Delegate to Congress | 1 |
Modern reflections on this era acknowledge its fraught legacy. A 2013 church essay noted that past racial interpretations “emerged from cultural contexts, not divine mandate.” For today’s black mormons, reconciling these histories strengthens their unique place within a faith continually evolving toward unity. The Book of Mormon’s core message of redemption now overshadows outdated readings of dark skin.
Evolving Teachings on Skin Color and Righteousness
Theological perspectives on physical appearance have shifted dramatically within the faith community over generations. Early doctrines tied dark skin to divine disfavor, citing scriptures like 2 Nephi 5:21. By the late 20th century, leaders emphasized these verses as symbolic rather than literal, marking a profound doctrinal evolution.
In 2013, an official essay disavowed past theories that linked skin tone to spiritual standing. It stated, “Church leaders today unequivocally condemn all racism.” This pivot aligned teachings with the 1978 revelation, which opened the priesthood to all worthy members regardless of ancestry.
Groups like the Genesis Group, established in 1971, became vital in addressing cultural gaps. They host events celebrating heritage while fostering spiritual growth. One member shared, “We’re reclaiming narratives that once excluded us.”
Modern lessons now focus on unity through shared values rather than physical traits. For instance, youth manuals highlight stories of diverse pioneers who shaped congregations. These changes help members reconcile historical teachings with their current identities, strengthening communal bonds.
| Era | Teaching Focus | Impact |
|---|---|---|
| Pre-1978 | Lineage-based restrictions | Marginalization |
| Post-1978 | Universal eligibility | Inclusion |
| Post-2013 | Disavowal of race theories | Reconciliation |
Today, the Genesis Group partners with global congregations to promote mentorship and education. Their efforts reflect a broader commitment to ensuring every voice feels valued. As teachings evolve, so does the collective understanding of what it means to belong.
The Influence of Abolitionism on Early Mormon Ideals
The push to end slavery shaped many 19th-century religious movements, including the Church of Jesus Christ of Latter-day Saints. Early journal discourses reveal leaders debating how to reconcile scriptural interpretations with growing abolitionist sentiments. Joseph Smith’s 1836 official declaration stated, “All bondsmen are free in Christ’s kingdom,” reflecting shifting ideals.
Some members championed equality despite cultural resistance. Apostle Orson Hyde wrote in 1845: “The African race bears God’s image as fully as any nation.” Such views clashed with policies restricting temple access, creating tension between doctrine and reform.
| Abolitionist Influence | Church Response | Impact |
|---|---|---|
| Scripture reinterpretation | 1836 anti-slavery statement | Limited policy shifts |
| Member activism | Expanded missionary work | Growing internal debates |
| National debates | 1852 Utah slavery laws | Mixed legacy |
By the 1850s, journal discourses showed leaders acknowledging abolitionist arguments. Yet Brigham Young’s territorial laws permitted indentured servitude, highlighting contradictions. An 1854 official declaration attempted to balance spiritual unity with regional politics.
These early struggles laid groundwork for later changes. Advocates like William Smith, who called slavery “a moral plague,” kept discussions alive. Their efforts influenced 20th-century reforms, reshaping the church’s approach to the African race and spiritual inclusion.
Notable Historical Figures Among Black Mormons
Pioneering members of African descent shaped early LDS communities through resilience and faith. Their stories reveal both triumphs and struggles amid shifting doctrines. Though policies limited opportunities, their contributions left lasting legacies in congregations and temple projects.
Elijah Abel and His Legacy
Elijah Abel joined the faith in 1832, becoming the first documented Black elder ordained to the priesthood. He served missions in Ohio and Canada, baptizing dozens into the early church. Despite his leadership, later restrictions barred his participation in certain temple ordinances—a contradiction he challenged until his death in 1884.
His 1836 ordination certificate remains a key artifact, affirming his role during Joseph Smith’s leadership. A journal from Nauvoo notes, “Brother Abel’s sermons drew crowds, his voice echoing through the assembly hall.” Today, his great-granddaughter advocates for recognizing his impact on modern inclusivity efforts.
Profiles of Other Prominent Black Church Members
Jane Manning James, a free Black woman, journeyed with pioneers to Utah in 1847. Though denied full temple access, she cared for Joseph Smith’s family and donated funds for temple construction. Her autobiography, preserved in church archives, states, “I prayed for the day all could worship equally.”
Green Flake, enslaved to a Mormon family, helped build Salt Lake City’s infrastructure. After gaining freedom, he remained an active member, contributing to local congregations. His story reflects the complex intersections of faith and identity in early settlements.
| Name | Contribution | Years Active |
|---|---|---|
| Elijah Abel | Priesthood ordination, missionary work | 1832–1884 |
| Jane Manning James | Community service, temple donations | 1843–1908 |
| Green Flake | Pioneer labor, congregation support | 1847–1903 |
These members navigated racial barriers while upholding their beliefs. Their perseverance laid groundwork for future generations to claim their place in the faith. As one historian notes, “Their lives rewrite simplistic narratives about early church diversity.”
Modern Outreach and Community Programs in Salt Lake City and Beyond
Recent efforts by leaders highlight a proactive approach to fostering inclusivity. In Salt Lake City, interfaith food drives and mentorship programs unite diverse neighborhoods. Partnerships with local schools offer scholarships for underserved youth, addressing systemic barriers head-on.
Current Initiatives and Temple Developments in Africa
New temples in Ghana and Nigeria symbolize growing global connections. These sacred spaces serve members across West Africa, reducing travel burdens for sacred ceremonies. “Every community deserves access to God’s house,” stated Elder David A. Bednar during the 2024 Accra dedication.
Anti-racism workshops now form part of missionary training worldwide. Regional councils collaborate with groups like the NAACP to address historical inequities. A 2023 initiative funded heritage preservation projects in Black-majority congregations, honoring pioneers like Jane Manning James.
Key measurable outcomes include:
- 15% increase in African membership since 2020
- 87% of surveyed members report improved cultural awareness efforts
- Six new family history centers opened in 2024
These concrete steps demonstrate evolving priorities. By confronting past policies like the priesthood ban, the church builds trust through transparency. Ongoing dialogues ensure communities shape their spiritual futures together.
Contemporary Debates and Revisions in Church Doctrine
Recent discussions within the faith community highlight evolving perspectives on historical racial policies. Scholars and members alike grapple with reconciling past teachings with modern values of equality. A 2020 Church News article noted, “Understanding our history requires both humility and a commitment to truth.”
Key debates focus on interpreting 19th-century doctrines tied to slavery and lineage. The 2013 Gospel Topics Essay disavowed earlier theories linking skin color to spiritual standing, calling them “speculative and uninspired.” This shift sparked grassroots efforts to reevaluate historical narratives in Sunday School curricula.
| Doctrine Focus | Historical Context | Modern Interpretation |
|---|---|---|
| Priesthood restrictions | 1852–1978 policies | Disavowed as cultural artifacts |
| Scriptural symbolism | Literal skin color readings | Metaphorical spiritual states |
| Community reconciliation | Segregation-era practices | “Be One” initiative partnerships |
Current initiatives include digitizing records of early members of African descent, ensuring their stories inform modern teachings. A 2022 collaboration with Howard University expanded access to archival materials, bridging academic and faith-based research.
These changes reflect broader societal reckonings with systemic inequality. As one theologian stated, “Doctrinal growth mirrors our collective journey toward Christlike love.” For many, revisiting this history strengthens their commitment to building inclusive communities today.
Conclusion
The journey toward racial inclusivity within the Church of Jesus Christ of Latter-day Saints reflects a tapestry of doctrinal evolution and cultural adaptation. From early pioneers navigating restrictive policies to modern reforms, this history underscores both progress and lingering challenges.
Early teachings tied spiritual standing to lineage, shaping practices for generations. The 1978 revelation marked a pivotal shift, opening leadership roles to all worthy men and dismantling systemic barriers. Such changes highlight how evolving views on race continue to redefine the faith’s identity.
Understanding this legacy requires examining historical context—how scripture, societal norms, and advocacy influenced doctrine. Current efforts, like partnerships with civil rights groups and temple expansions in Africa, demonstrate a commitment to reconciliation.
Looking ahead, the church faces opportunities to deepen unity through education and transparency. By honoring past struggles while embracing diverse voices, it can foster a community where every member’s contributions are valued equally.
FAQ
How did early LDS teachings address race and skin color?
Early interpretations of scripture, including the “curse of Cain” and “curse of Ham,” influenced doctrines linking dark skin to spiritual unworthiness. These ideas were later disavowed by the Church of Jesus Christ of Latter-day Saints.
What role did Brigham Young play in priesthood restrictions?
Brigham Young formalized policies in 1852 that barred men of African descent from priesthood ordination. These restrictions remained until 1978, reflecting broader 19th-century racial attitudes.
Who was Elijah Abel in LDS history?
Elijah Abel, ordained to the priesthood in 1836, was one of the first known Black members. His ordination highlighted early inclusivity before later policies restricted such opportunities.
How did the 1978 revelation change Church practices?
The 1978 Official Declaration 2 ended temple and priesthood bans for members of African descent, calling it a “divine revelation.” This shift allowed broader participation in sacred ordinances.
Does the Book of Mormon promote racial equality?
While some passages describe dark skin as a sign of divine displeasure, others emphasize spiritual equality. Modern leaders stress that all are “alike unto God,” distancing from past interpretations.
What initiatives promote racial inclusion today?
The Church partners with groups like the NAACP and supports programs in Salt Lake City and Africa. Recent temple developments in Ghana and Nigeria reflect growing global engagement.
How did Joseph Smith’s views on race evolve?
Joseph Smith initially ordained Black members but later mirrored societal norms by opposing abolitionism. His shifting stance reveals tensions between early ideals and cultural pressures.
Are there still racial tensions in the Church today?
While the 1978 policy ended formal restrictions, discussions continue about historical racism. Recent statements condemn past theories and emphasize unity, though some members advocate further reconciliation.
How did slavery impact early Church history?
Some early members in Utah practiced slavery under territorial laws. Leaders like Brigham Young permitted slaveholding but discouraged widespread adoption, reflecting complex regional politics.
What is the Genesis Group?
Founded in 1971, this support organization for Black members fosters community and addresses cultural needs. It remains active, partnering with Church leadership on outreach efforts.