Mormon Church Grows In Africa Because Converts Don't Know Racist History
Lee
B. Baker
September
10,2013
For several years now, every Tuesday evening I have had the great privilege of addressing the Christian and Mormon listeners of Worship FM 101.7 in Monrovia, the capital City of Liberia, West Africa.
I have come to know several of the station managers and a number of the more frequent callers to the weekly program. Through their comments, questions and photographs, I have been genuinely moved to see the application of their faith in the Lord Jesus Christ.
Over the past few months the question of racist teachings in the Book of Mormon and from the past Leadership of the Church of Jesus Christ of Latter-day Saints has been on the minds of the Liberian converts to Mormonism and the many Christians who struggle to understand how such a Church can be growing in Africa.
I believe the answer is relatively simple; it has been the perfect merging of a sincere lack of knowledge on the part of the Mormon converts and a disturbing lack of accountability on the part of the Mormon leaders. A near total lack of knowledge across Africa specific to some of the more explicit teachings found within the Mormon Scriptures, principally that Black Skin is a representation of wickedness and even less information concerning the racism and bigotry openly and officially taught by the early Leadership of the Mormon Church.
This combined with the current Church Leadership’s inability to clearly and specifically reject its own racist teachings both in print and from its past Senior Leadership, has left the Black Race with only a short irresponsible and offensively juvenile Official Statement that claims the Church of Jesus Christ of Latter-day Saints knows very little about its own race-based policy that had lasted for well over 100 years:
“It is not known precisely why, how or when this restriction began in the Church, but it has ended.”
Maintaining a detailed and comprehensive history of every aspect and teaching of the Church has been both one of the hallmarks and one of the downfalls of Mormon Church. Within the relatively young Church, authoritative documentation, however corrupt it may have been, has never been in short supply. Each of the Senior Leaders of the Mormon Church has had several official biographers as well as an army of Church authorized historians to record for the faithful Mormon all facets of the History of the Church. In fact, one of my first of many “Callings” in the Mormon Church was that of a Ward (Congregational) Historian, long before I became a Bishop.
The peculiar assertion that the Mormon Church itself does not know the details of its very own race-based policy of restricting the Blacks from holding the Priesthood is tremendously embarrassing for all Mormons and exceptionally degrading for anyone who actually believes it.
As a former local leader of the Mormon Church, I have repeatedly assured the African members of the Mormon Church that the documents and “Scriptures” I have read to them over the air are both Authorized and Official for the time period they are relevant to. I clearly state the current position of total acceptance of all Races by the Church, but I must highlight the fact that the Book of Mormon still carries it’s obviously racist message that dark skin was a curse and Jesus was white.
I have said many times on-air that like the Mormon Missionaries, I too believe that every African should have a copy of the Book of Mormon, if only to learn the truly racist teaching of the Mormons.
I have and will continue to teach the African Nations from the authentic Mormon Scriptures and the Church History documents, which I had purchased from the Mormon Church to know my past responsibilities as a Mormon Bishop. The official records of the Mormon Church include many jokes and sermons given within the Official Semi-Annual General Conference of the faithful Mormons, using the “N-word”, Darky and Sambo. Additionally, these Church published books record nearly 100 graphic sermons and lessons that clearly teach the principle, practice and policy that Black Skin was, is and will remain forever the Curse of Cain.
Only in the recent past has the “Complete History” of the Church of Jesus Christ of Latter-day Saints come to the attention of its own membership, much less to the under developed regions of the world. As this information is discovered, an ever increasing number of members of the Mormon Church have come into a personal crisis of faith, most notably Elder Hans Mattsson[3] of Sweden, a General Authority of the Mormon Church who has gone public with his doubts and questions.
Not unique to Africa, has been the Mormon Church’s training of young Missionaries to strictly avoid any discussion of several of the more embarrassing, yet true, teachings of the 183 year old Church. Chief among these subjects has been Polygamy and Blacks and the Priesthood.
With the smooth talent of a skilled politician, the Mormon Church has ended its Official Statement with the following hypocritical and deceitful, but technically accurate quote:
“The origins of priesthood availability are not entirely clear. Some explanations with respect to this matter were made in the absence of direct revelation and references to these explanations are sometimes cited in publications. These previous personal statements do not represent Church doctrine.”
As a former Mormon Bishop and member of the Mormon Church for over 32 years, let me be of some help with the translation of this very carefully crafted message. The two key noteworthy phrases are: “in the absence of direct revelation” and “These previous personal statements do not represent Church doctrine.”
I will address the most obvious first, clearly the “previous statements” from the Church and its Leadership “do not” represent the Church doctrine today. The policy was reversed in 1978 and there is no question as to the policy today. The hypocritical deception is that between 1845 and 1978 those “statements” did, very much “DID” not “DO” represent past Church doctrine. Yet, I do give full credit to the clever Mormon authors and editors for their most skillful use of the English language.
And finally, the most revealing and enlightening statement from the Mormon Church is: “in the absence of direct revelation”. So then, it is incredibly true and accurate that without any mockery or sarcasm; The Church of Jesus Christ of Latter-day Saints had for nearly 100 years, restricted a significant portion of the human race, millions and millions from God’s intended blessings of Eternal Marriage, Salvation and even Godhood, without knowing why they did it, all without “direct revelation”?
This Official Statement of religious shame and embarrassment comes from the Headquarters of a Church that claims to be guided in all things by “direct revelation”. How then, did such an exclusive doctrine based on prejudice, bigotry and racism become so accepted, so authoritative, so convincing and so commanding for so long, without “direct revelation”?
As a former Bishop of the Church of Jesus Christ of Latter-day Saints, I give testimony that what they have stated is true, in that, they are racist and do not hide the History of the Church from its members or the public, this, their Official Statement on Race and the Church demonstrates that fact.
I believe that the truly wicked teachings as well as the repulsive history of the Mormon Church concerning Polygamy, Polyandry, Blood Atonement, and Blacks and the Priesthood is available for those who have eyes to see and ears to hear.
It is my prayer that all Mormons and non-Mormons will come to know the true history of The Church of Jesus Christ of Latter-day Saints. That every man, woman and young adult on the earth today will find the time to read the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price from cover to cover to see the deception they hold, and then read the Word of God with the eyes of a child, and follow the true Jesus, the true Christ found only in the Bible.
Lee B. Baker is a former Mormon Bishop
Also Read;
Witnessing to Mormonshttp://www.whatismormonism.com/WitnessingToMormonsWithLove.pdf
Brigham Young, who established the Mormon Temple in Salt Lake City and whose statue stands beside it, relegated blacks to second-class status in the church.
Why Race Is Still a Problem for Mormons?
http://www.nytimes.com/2012/08/19/opinion/sunday/racism-and-the-mormon-church.html?_r=2&hp&
By JOHN G. TURNER
Published: August 18, 2012
In a June 1978 letter, the
first presidency of the Church of Jesus Christ of Latter-day Saints proclaimed
that “all worthy male members of the Church may be ordained to the priesthood
without regard for race or color.” Men of African descent could now hold the
priesthood, the power and authority exercised by all male members of the church
in good standing. Such a statement was
necessary, because until then, blacks were relegated to a very second-class
status within the church.
The revelation may have
lifted the ban, but it neither repudiated it nor apologized for it. “It doesn’t
make a particle of difference,” proclaimed the Mormon apostle Bruce
R. McConkie a few months later, “what anybody ever said about the Negro
matter before the first day of June of this year, 1978.”
Mr. McConkie meant such words
to encourage Mormons to embrace the new revelation, and he may have solemnly
believed that it made the history of the priesthood ban irrelevant. But to many
others around the country, statements of former church leaders about “the Negro
matter” do, in fact, matter a great deal.
They cause pain to church
members of African descent, provide cover for repugnant views and make the
church an easy target for criticism and satire. The church would benefit itself
and its members — and one member in particular, the presumptive Republican
presidential nominee — by formally repudiating the priesthood ban and the
racist theories that accompanied it.
Mormonism wasn’t always
troubled by anti-black racism. In a country deeply stained by slavery and
anti-black racism, the church, founded by Joseph Smith in 1830, was noteworthy
for its relative racial egalitarianism. Smith episodically opposed slavery and
tolerated the priesthood ordination of black men, at least one of whom, Elijah
Abel, occupied a position of minor authority.
It was Smith’s successor,
Brigham Young, who adopted the policies that now haunt the church. He described
black people as cursed with dark skin as punishment for Cain’s murder of his
brother. “Any man having one drop of the seed of Cane in him cannot hold the
priesthood,” he declared in 1852. Young deemed black-white intermarriage so
sinful that he suggested that a man could atone for it only by having “his head
cut off” and spilling “his blood upon the ground.” Other Mormon leaders
convinced themselves that the pre-existent spirits of black people had sinned
in heaven by supporting Lucifer in his rebellion against God.
The priesthood ban had
sweeping ecclesiastical consequences for black Mormons. They could not
participate in the sacred ordinances, like the endowment ceremony (which
prepares one for the afterlife) and sealings (which formally bind a family
together), rites that Smith and Young taught were necessary to obtain celestial
glory.
Of course, while perhaps
unusual in its fervor and particular in its theories, the rhetoric of Mormon
leaders was lamentably within the mainstream of white American opinion. White
Christians of many denominational stripes used repugnant language to justify
slavery and the inferiority of black people. Most accepted theories that the
sins of Cain and Ham had cursed an entire race. Indeed, those white Americans
who today express outrage over Mormon racism should remind themselves of their
own forebears’ sins before casting stones at the Latter-day Saints.
Most Protestant
denominations, however, gradually apologized for their past racism. In
contrast, while Mormon leaders generically criticize past and present racism,
they carefully avoid any specific criticism of past presidents and apostles,
careful not to disrupt traditional reverence for the church’s prophets.
To an extent, this strategy
has worked. The church is now much more diverse, with hundreds of thousands of
members in Africa and many members of African descent in Latin
America. In the United States,
not all Mormons look like members of the Romney family: Mia Love, a daughter of
Haitian immigrants and the Republican nominee for a Utah Congressional seat, proudly
states that she has “never felt unwelcome in the church.”
Nevertheless, regardless of
how outsiders would respond (audiences will still enjoy that line in “The Book
of Mormon”), a fuller confrontation with the past would serve the church’s
interests. Journalists frequently ask prominent Mormons like Mr. Romney and Ms.
Love about the priesthood ban. African-Americans, both members and prospective
converts, find the history distinctly unsettling. Statements by prior church
presidents and apostles provide fodder for those Latter-day Saints — if small
in number — who adhere to racist notions.
The church could begin
leaving those problems behind if its leaders explained that their predecessors
had confused their own racist views with God’s will and that the priesthood ban
resulted from human error and limitations rather than a divine curse. Given the
church’s ecclesiology, this step would be difficult.
Mormons have no reason to
feel unusually ashamed of their church’s past racial restrictions, except maybe
for their duration. Their church, like most other white American churches, was
entangled in a deeply entrenched national sin.
Still, acknowledging
serious errors on the part of past prophets inevitably raises questions about
the revelatory authority of contemporary leaders. Such concerns, however, are
not insurmountable for religious movements. One can look to the Bible for countless
examples of patriarchs and prophets who acknowledged grave errors and moral
lapses but still retained the respect of their people.
Likewise, the abiding love
and veneration most Latter-day Saints have for their leaders would readily
survive a fuller reckoning with their human frailties and flaws. The Mormon
people need not believe they have perfect prophets, either past or present.
John G. Turner is an assistant professor at George Mason
University and the author
of “Brigham Young: Pioneer Prophet.”
