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The Mormon Church and Blacks
A Documentary History
By Matthew L. Harris, Newell G. Bringhurst UNIVERSITY OF ILLINOIS PRESS
Copyright © 2015 Board of Trustees of the University of Illinois
All rights reserved.
ISBN: 978-0-252-08121-7
CHAPTER 1
Three Mormon scriptural Works
Providing a Canonical Framework for Race, Slavery, and the Status of Black People
General Introduction
Three different Mormon scriptural works provided a canonical framework for Latter-day Saint doctrines and related practices involving race, slavery, and black people as they evolved, specifically the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. The Church of Jesus Christ of Latter-day Saints recognizes all three as canonized, divinely inspired scripture on a par with the Old and New Testaments of the Bible. Through these three works Joseph Smith strengthened his role and authority as Mormonism's primary leader.
I. Book of Mormon
Of paramount importance is the Book of Mormon — the foundational scripture of the Latter-day Saint movement. According to Latter-day Saint teachings, Joseph Smith translated this work through divine inspiration from a set of gold plates. The Book of Mormon published in 1830, just prior to the formal organization of the church, does not specifically address race and/or slavery involving blacks. Rather, it details the rise and fall of an ancient American civilization descended from a group of Israelites who migrated from the Holy Land to the New World about 600 BCE. Initially led by a man named Nephi, the "Nephites," as they were known, built up a complex, urban-based civilization, lasting until AD 400. At the beginning Nephi's two brothers, Laman and Lemuel, challenged his authority. The two rebellious brothers led a group of dissidents into the wilderness, where they declined from their civilized state, becoming a barbaric, nomadic people known as Lamanites. God marked or "cursed" these Lamanites with a dark skin. Subsequently, the light-skinned Nephites and dark-skinned Lamanites fought each other in a series of protracted wars until the Nephites were ultimately wiped out, with only the Lamanites remaining. Joseph Smith and his Latter-day Saint followers viewed contemporary Indians or Native Americans as descendants of these Lamanites.
The Book of Mormon, while not directly addressing race involving blacks or people of African descent, alluded to them through its use of the term black interchangeably with red in describing various dark-skinned peoples and the curse inflicted on them. This scriptural work, moreover, contains an extensive discussion of the unrighteous behavior of Cain — a Biblical counter-figure considered by nineteenth-century Latter-day Saints to be a direct ancestor of contemporary black people. Also, the Book of Mormon suggested possible black African origins for another ancient American civilization, the Jaredites, whose activities predated those of the Nephites and Lamanites. While Book of Mormon references to the Jaredites' precise ethnic background are somewhat vague, it states that this people originated in a region near the Tower of Babel before moving to the Valley of Nimrod — areas identified with the descendants of Ham. In turn, Joseph Smith and his nineteenth-century Mormon followers viewed Ham as the common ancestor of all contemporary blacks. At least one important Mormon leader, apostle Parley P. Pratt, asserted that the "genealogy of the Jaredites" could be traced "back to Ham." The Jaredites migrated to the Western Hemisphere and built up a civilization, but, with the later Nephites, they perished because of their unrighteousness.
The following verses contained in the Book of Mormon provide insight into initial Latter-day Saint beliefs relative to race and slavery.
1. THE BOOK OF MORMON REVEALS WHY GOD PUT A "CURSE" ON THE LAMANITES, 1830.
DOCUMENT INTRODUCTION, 2 Nephi, 5:20–25
The Book of Mormon warned of racial degeneration, i.e., "the curse" of a dark skin for those individuals and groups who misbehaved and fell from divine favor, in particular, the Lamanites, Amlicites, and Zoramites. Others who fought against God's chosen people, i.e., the Nephites, were also threatened with "a mark" or a "dark skin." Such concepts of racial degeneration were not unique to the Book of Mormon. Racial environmentalism — a belief that a particular social situation and/ or a certain geographic setting promoted the evolution of particular races and ethnic groups — was widely held by racial theorists during the early nineteenth century, many of whom believed that such racial changes could occur within a relatively short time span. Book of Mormon suggestions of racial degeneration mirrored similar views in the larger society that all contemporary, primitive, dark-skinned peoples had degenerated from a more "advanced culture."
DOCUMENT
From 2 Nephi, 5:20–25, in Joseph Smith Jr., Book of Mormon (Kansas City, MO: Burd and Fletcher Printing Co., 1902), 72.
20. Wherefore, the word of the Lord was fulfilled which he spake unto me, saying That inasmuch as they will not hearken unto thy words, they shall be cut off from the presence of the Lord. And behold, they were cut off from his presence.
21. And he had caused the cursing to come upon them, yea, even a sore cursing, because of their iniquity. For behold, they had hardened their hearts against him, that they had become like unto a flint; wherefore, as they were white, and exceeding fair and delightsome, that they might not be enticing unto my people, the Lord God did cause a skin of blackness to come upon them.
23. And thus saith the Lord God, I will cause that they shall be loathsome unto thy people, save they shall repent of their iniquities.
24. And cursed shall be the seed of him that mixeth with their seed; for they shall be cursed even with the same cursing. And the Lord spake it, and it was done.
25. And because of their cursing which was upon them, they did become an idle people, full of mischief and subtlety, and did seek in the wilderness for beasts of prey.
26. And the Lord God said unto me, they shall be a scourge unto thy seed, to stir them up in remembrance of me; and inasmuch as they will not remember me, and hearken unto my words, they shall scourge them even unto destruction.
2. THE BOOK OF MORMON STATES THAT THE CURSE OF A DARK SKIN WILL BE LIFTED FROM THOSE LAMANITES WHO ACCEPT THE TRUE FAITH, 1830.
DOCUMENT INTRODUCTION, 2 Nephi, 30: 5–6; 3 Nephi, 2: 14–16
The Book of Mormon further states that the process of racial degeneration could be reversed, given the right conditions. Specifically, God removed the "curse" of a dark skin from those Lamanites who accepted the true faith and allowed themselves to be inspired by the righteous example of the fair-skinned Nephites. This work also promised contemporary American Indians that if they became "civilized" and adopted the true faith they would lose "their scales of darkness" and become a "white and delightsome people." The assertion that racial degeneration could be reversed echoed contemporary non-Mormon theorists who maintained that dark-skinned people had the capacity to regain the "original perfection" of a light skin and earlier "civilized state."
DOCUMENTS
From 2 Nephi, 30: 5–6, in Joseph Smith Jr., Book of Mormon (Kansas City, MO: Burd and Fletcher Printing Co., 1902), 122.
5. And the gospel of Jesus Christ shall be declared among them [the Lamanites]; wherefore, they shall be restored unto the knowledge of their fathers, and also to the knowledge of Jesus Christ, which was had among their fathers.
6. And then shall they rejoice; for they shall know that is a blessing unto them from the hand of God; and their scales of darkness shall begin to fall from their eyes; and many generations shall not pass among them save they shall be a white and delightsome people.
From 3 Nephi, 2: 14–16, in Joseph Smith Jr., Book of Mormon (Kansas City, MO: Burd and Fletcher Printing Co., 1902), 480.
14. And it came to pass that those Lamanites who had united with the Nephites were numbered with the Nephites.
15. And their curse was taken from them, and their skin became white like unto the Nephites:
16. And their young men and their daughters became exceedingly fair, and were numbered among the Nephites, and were called Nephites. And thus ended the thirteenth year.
3. THE BOOK OF MORMON AVERS THAT GOD WILL NOT DENY ANYONE WHO "COME UNTO HIM," INCLUDING "BLACK AND WHITE, BOND AND FREE, MALE AND FEMALE," 1830.
DOCUMENT INTRODUCTION, 2 Nephi, 26: 32–33
The Book of Mormon, like the New Testament, promised universal Christian salvation for all humankind, without regard to race, color, or bondage. The atonement of Christ is "infinite for all mankind," with Christ manifesting himself "unto every nation, kindred, tongue and people." The Nephites made a special effort to preach to all — "both old and young, both bond and free, both male and female." Alma, a Nephite missionary and one of the book's principal heroes, strived to carry the true gospel "unto every soul." Other Nephite missionaries preached among the dark-skinned Lamanites, explaining that "All men are privileged ... and none are forbidden from receiving the True Gospel."
DOCUMENT
From 2 Nephi, 26: 32–33, in Joseph Smith Jr., Book of Mormon (Kansas City, MO: Burd and Fletcher Printing Co., 1902), 113.
32. And again, the Lord God hath commanded that men should not murder; that they should not lie; that they should not steal; that they should not take the name of the Lord their God in vain; that they should not envy; that they should not have malice; that they should not contend one with another; that they should not commit whoredoms; and that they should do none of these things; for whoso doeth them, shall perish;
33. 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.
4. THE BOOK OF MORMON ASSERTS THAT IT IS "AGAINST THE LAW" OF THE NEPHITES TO HOLD "SLAVES," 1830.
DOCUMENT INTRODUCTION, Mosiah 2:13
In addition to race, the Book of Mormon addressed slavery within the context of its pre-Columbian American setting, stating it was "against [Nephite] law" to hold slaves. The Nephites refused to enslave those less favored than themselves, namely, the dark-skinned Lamanites. They proclaimed: "Neither do we desire to bring anyone to the yoke of bondage." Rather the idolatrous Lamanites practiced slavery and made repeated efforts to enslave the "civilized" Nephites. Lamanite slaveholding was cited as proof of that people's unrighteousness. Nephite resistance to these dark-skinned slaveholders was described as a struggle for freedom from "bondage" and "slavery." There are, however, a number of Book of Mormon passages that could be construed as recognizing a master-servant relationship. These described bondage as a punishment for wicked behavior.
DOCUMENT
From Mosiah 2:13, in Joseph Smith Jr., Book of Mormon (Kansas City, MO: Burd and Fletcher Printing Co., 1902), 164.
13. Neither have I suffered that ye should be confined in dungeons, nor that ye should make slaves one of another, nor that ye should murder, or plunder, or steal, or commit adultery; nor even have I suffered that ye should commit any manner of wickedness, and have taught you that ye should keep the commandments of the Lord, in all things which he hath commanded you —
5. THE BOOK OF MORMON Describes A "GOLDEN AGE" DURING WHICH ALL PEOPLES WOULD LIVE IN HARMONY, AND WHERE THERE WOULD BE NO SLAVERY NOR DISTINCTIONS BASED ON RACE, 1830.
DOCUMENT INTRODUCTION,4 Nephi 1:3, 10, 17
The Book of Mormon foresaw a "golden age" when all peoples would be "exceedingly fair and delightsome" with no "Lamanites nor any manner of -ites." This concept reflected a general belief held by nineteenth-century Americans and Western Europeans that all humankind, given identical, "optimum" cultural-geographic conditions, might overcome all distinctions of race and become one universal white race. Such ideas dovetailed with a general American millennialistic belief, rooted in Enlightenment optimism, that all humankind had the capacity to "return" to a pristine, pure white racial state akin to that enjoyed by Adam and Eve in the Garden of Eden.
DOCUMENT
From 4 Nephi 1:3, 10, 17, in Joseph Smith Jr., Book of Mormon (Kansas City, MO: Burd and Fletcher Printing Co., 1902), 544–45.
3. And they had all things common among them: therefore there were not rich and poor, bond and free, but they were all made free, and partakers of the heavenly gift.
10. And now, behold it came to pass that the people of Nephi did wax strong, and did multiply exceedingly fast, and became exceedingly fair and delightsome people.
17. 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.
II. PEARL OF GREAT PRICE
GENERAL INTRODUCTION
A second Mormon scriptural work, the Pearl of Great Price, also produced by Joseph Smith, more directly discusses race affecting African Americans. This work focuses on certain Old Testament peoples considered ancestors of contemporary black people described in the Book of Moses and Book of Abraham.
Joseph Smith produced the first of these sections of the Book of Moses as part of a larger effort to revise or "correct" both the Old and New Testaments, with portions of this work initially published in the Evening and Morning Star — the official Mormon church newspaper in 1832–33.
1. THE BOOK OF MOSES REVEALS WHY GOD GAVE CAIN A "CURSE," 1832–33.
DOCUMENT INTRODUCTION, Book of Moses, 5:23–26
The Book of Moses details the deeds, or rather misdeeds, of Cain, the son of Adam, and brother of Abel, whom he purportedly slew. It discounts Cain's murderous act as a spontaneous outburst of anger, declaring that it was a carefully planned conspiracy between Cain and Satan. For his act, God punished Cain. In the words of the Book of Moses, Cain "was cursed from the earth," destined to be "a fugitive and a vagabond." In addition, "the Lord set a mark upon Cain," who was in turn "shut out from the Presence of the Lord."
DOCUMENT
From Book of Moses, 5:23–26, in Joseph Smith Jr., Pearl of Great Price (Salt Lake City: Deseret News, 1907), 22.
23. If thou doest well, thou shalt be accepted. And if thou doest not well, sin lieth at the door, and Satan desireth to have thee; and except thou shalt hearken unto my commandments, I will deliver thee up, and it shall be unto thee according to his desire. And thou shalt rule over him;
24. For from this time forth thou shalt be the father of his lies; thou shalt be called Perdition; "for thou wast also before the world."
25. And it shall be said in time to come — That these abominations were had from Cain; for he rejected the greater counsel which was had from God; and this is a cursing, which I will put upon thee, except thou repent.
26. And Cain was wroth, and listened not any more to the voice of the Lord, neither to Abel, his brother, who walked in holiness before the Lord.
2. THE BOOK OF MOSES STATES THAT THE DESCENDANTS OF CAIN HAD A DARK SKIN AND WERE SEGREGATED FROM THE REST OF THE "SEED OF ADAM," 1832–33.
DOCUMENT INTRODUCTION, Moses 7:22
The Book of Moses also presented Cain's descendants in an unfavorable light. Lamech, one such descendant, entered into a "covenant with Satan" and killed one of his relatives. For this deed, Lamech was "cursed" along with "his house," by the Lord, and further "despised and cast out" from "among the [righteous] sons of man." It also described other descendants of Cain as a segregated, dark-skinned people.
DOCUMENT
From Book of Moses, 7:22, in Joseph Smith Jr., Pearl of Great Price (Salt Lake City: Deseret News, 1907), 39.
22. And Enoch also beheld the residue of the people which were the sons of Adam; and they were a mixture of all the seed of Adam save it was the seed of Cain, for the seed of Cain were black, and had not place among them.
(Continues...)
Excerpted from The Mormon Church and Blacks by Matthew L. Harris, Newell G. Bringhurst. Copyright © 2015 Board of Trustees of the University of Illinois. Excerpted by permission of UNIVERSITY OF ILLINOIS PRESS.
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