Timothy Graham
African American History

African American relations with the early Church of Jesus Christ of Latter-Day saints.

In 1842, Joseph Smith, founder of the Church of Jesus Christ of Latter-Day Saints, was asked by the editor of the Chicago Democrat, Joseph Wentworth, to summarize the basic principles of the newly founded religion. Included in the response, Smith presented thirteen declarations which have collectively become to be knows as the “Articles of Faith”. The thirteenth of these articles states the following: “We believe in being hones, true, chaste, benevolent, and in doing good to all men. Indeed we may say that we follow the admonition of Paul—We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.[i]

It regard to the treatment of Americans of African descent, it is no secret that the nation, at large, treated individuals with great contempt. The question is whether or not this new faith group was any different. How did treatment of African Americans among the Saints differ from that of the general population of the United States during the period from 1830, the church’s founding, to the end of the century? What was the LDS church’s position on slavery and did practice follow policy among members of a church founded on the principles of “faith, hope, and charity”?[ii] And, how was the view towards and treatment of free colored persons different that that toward slaves?

The Contemporary view The treatments of African Americans in the United States varied throughout the general population. From the slave states of the south, where cruel masters held little hesitation in inflicting whippings, lashings, food deprivations, and other inhumane treatment, to the abolitionist north where slavery was condemned but equality between the races was not exactly the accord, African Americans suffered persecutions on all sides. Some slave holders thought nothing of torture and cruelty; some even seemed to indulge in tormenting slaves or other black persons as some sort of perverted pastime. An account from Deborah G. White gives us an example: “Nothing pleased Master Eppes more than having a few drinks and whipping Patsey.”[iii] In the free states of the north, African Americans also had to endure prejudice and persecution—difficult in finding jobs an even safety on the street were the way of life for black citizens. The commonality was that, almost universally, persons of African descent were thought of as inferior to whites—intellectually, emotionally and spiritually. The leadership of the nation expressed its views on the subject through the pen of Thomas Jefferson in his “Notes on the State of Virginia” where he describes a common opinion that blacks are inferior to whites. He said, …let me add too, as a circumstance of great tenderness, where our conclusion would degrade a whole race of men from the rank in the scale of beings which their Creator may perhaps have given them. To our reproach it must be said, that though for a century and a half we have had under our eyes the races of black and of red men, they have never yet been viewed by us as subjects of natural history. Advance it therefore as a suspicion only, that the blacks, whether originally a distinct race, or made distinct by time and circumstances, are inferior to the whites in the endowments both of body and mind[iv]

It is notable, however, that in the same document, Jefferson attacks the institution of slavery, saying “There must doubtless be an unhappy influence on the manners of our people produced by the existence of slavery among us. The whole commerce between master and slave is a perpetual exercise of the most boisterous passions, the most unremitting despotism on the one part, and degrading submissions on the other.

In other words, Jefferson, like many Americans, recognized the inhumanity of slavery but wasn’t setting blacks equal to whites. Narrators such as Sojourner Truth and Frederick Douglass elucidate the subject in their respective narratives The Narrative of Sojourner Truth, and Narrative of the Life of Frederick Douglass: An American Slave. Both works take the reader, through the eyes of the narrator, from the bondage of slavery to emancipation and the subsequent struggles of a “free” life. In his narrative, Douglas describes the callous opinion towards slaves and blacks, as witnessed firsthand while he was a slave in the South, “…killing a slave or any colored person, in Talbot county, Maryland, Is not treated as a crime, either by the courts or the community. Mr. Thomas Lanman, of St. Michaels’ killed two slaves, one of whom he killed with a hatchet, by knocking his brains out. He used to boast of the commission of the awful and bloody deed.

Sojourner Truth’s work is filled with similar perceptions and struggles. In a letter to home, Peter Van Wagner describes how he was “punished” while aboard a ship where, “I’m sorry for to say, that I have been punished once severely, by shoving my head in the fire for other folks.”[v] In addition to these accounts in the slave states of the south, northern blacks, even free blacks, were subject to a multitude of persecutions. They had difficulty finding gainful employment, habitable lodging, and even social and ecclesiastical associations, all because of their supposed inferiority and the reluctance of whites associate with them. As stated before, all of these discriminations are well established and documented. The question of this paper is whether or not Mormons held the same view. This question of whether or not members of the early Church of Jesus Christ of Latter-Day saints held the same views about blacks as their contemporaries begs the additional question: why shouldn’t they? The answer lies in the teachings proclaimed in the aforementioned articles of faith, in such children’s songs as “Jesus said love everyone”: Jesus said love ev’ryone; Treat them kindly, too. When your heart is filled with love, Others will love you.[vi]

In other words, the questions is whether a religion which proscribes to teach the divine laws of universal love and acceptance will extend the courtesy to other races, or did they hold the mainstream view of justified servitude and racial inferiority.

Mormons and the issue of race It seems that in the earliest days of the LDS faith, and particularly under the direction of Joseph Smith, free persons of African descent were welcomed into the church and even ordained with the priesthood. It seems that this changed when the Mormon population grew large enough to merit a threat to the local established order. There once was a time, albeit brief, when a “Negro problem” did not exist for the Church of Jesus Christ of Latter-day Saints. During those early months in New York and Ohio no mention was even made of Church attitudes towards blacks. The gospel was for “All nations, kindreds, tongues and peoples,” and no exceptions were made. A Negro, “Black Pete,” was among the first converts in Ohio.[vii]

As the history unfolds, including the Saints’ exodus to the Salt Lake Valley, we see two similar but related aspects: the general treatment among members of the LDS church towards free blacks, and the view regarding slaves?

Mormons and Slavery As part of his political platform, Joseph Smith was decidedly against slavery. Some question Smith’s conviction to the antislavery cause as his solution to the slavery situation was neither in agreement with most abolitionists nor pro-slavery advocates. Josiah Quincy, a successful railroad executive and a guest in the Smith home, recalled that, “Smith recognized the curse and iniquity of slavery, though he opposed the methods of the Abolitionists.” Smith’s plan was to pay for the slaves with the sales of portions of public lands. In this way, the rights of the slave holders to property were upheld while bondsmen could go free.[viii] (The same thing would later be suggested by Ralph Waldo Emerson). But he proposed to eliminate slavery in Texas once it was admitted, defeating the slaveholder’ purpose. To further repel them, he as for ending slavery everywhere: ‘Break off the shackles from the poor black man, and hire them to labor like other human beings.” Joseph blithely believed emancipation could be accomplished peacefully.... “The southern people are hospitable and noble: they will help to rid so free a country of every vestige of slavery”.—if they were compensated for their losses. He proposed to pay the owners with revenues from the sale of public lands.[ix]

Is the idea the slaves could be “property” contradictory to the idea that slavery is wrong. Apparently early Mormon leaders including Smith and, later, Brigham Young, didn’t think so. They felt that slavery had a scriptural basis which dated back to the days of Abraham. In Bible times, individuals were bought and sold into slavery as punishment for crimes, default on debts, etc. In fact, early laws in the Territory of Utah legitimized slavery. Interestingly, however the laws made the distinction between an African American bondsman and a Native American. The LDS leadership tried to skirt the issue as much as possible. They were opposed to slavery but also were afraid of the politics of befriending the abolitionist cause. As antiabolitionist sentiment peaked in the South, and local government leaders feared that the Mormons would introduce free blacks to Jackson County. A letter to the editor, written in Joseph Smith’s name, was printed in the Mormon publication Messenger and Advocate which, “repeated all the familiar biblical arguments in support of slavery and warned traveling elders against preaching to slaves without their master’ permission.”[x] The Mormons’ position was widely known and used in argument against them. A public meeting in Liberty, Missouri, held a vote to expel the Saints from the county citing as part of the reason, “they are non-slave holders, and opposed to slavery; which…when abolition has reared it’s deformed and haggard visage…is well calculated to excite deep and abiding prejudices.”[xi] It seems, however, that although Mormons were not opposed to slavery on a doctrinal basis or matter of principle, their objection came from the methods of slavery among their countrymen. In the same speech where Brigham Young discussed the “curse of Cain” and why blacks could not receive the priesthood, he underlined the immoral practice of slavery. “That slavery will continue, until there is a people raised up upon the face of the earth who will contend for righteous principles, who will not only believe in but operate, with every power and faculty given to them to help to establish the kingdom of God, to overcome the devil, and drive him from the earth, then will this curse be removed.[xii]

Young further declared, when after the Saints had established the Salt Lake Valley, and when a declaration of policy on slavery was due,

“while servitude may and should exist…and [there are] those who are naturally designated to occupy the position of ‘servant of servants’ … we should not… make them beasts of the field, regarding not the humanity with attaches to the colored race.[xiii]

When the Mormons left for the West, the moral and political issue of slavery followed them to the Salt Lake Valley. Because the eyes of the nation and the brewing conflict, was largely focused on the westward expansion of the United States and its territories, Deseret was obligated to declare policy. Initially, the territory’s constitution was devoid of the subject, not wanting to appear friendly to either side of the debate. Brigham young said, “as a people we are adverse to slavery but we do not wish to meddle in the subject.”[xiv] The parallel between the general LDS consensus that slavery was tolerated but not condoned is further explained by Bush, Though no law authorized…slavery in Utah, there were slaves in the territory. They were fully at liberty to leave their masters if they chose. Slaveowning converts were instituted to bring their slaves west if the slaves were willing to come, but were otherwise advised to “sell them” or let them go free.[xv]

Not withstanding the general sentiment in the populace that slavery was “ok”, there were never very many slaves in the valley—probably approximately fifty to sixty and never more than one hundred.

Mormons and Race The issue of slavery and the issue of racism are connected by are wholly distinct. What was the feeling of members of the early Church of Jesus Christ of Latter-day Saints towards colored persons? Obviously the Church comprised individuals from many different walks of life and one could not reasonably expect that a convert, upon entering the waters of baptism, instantaneously received an abounding love for God and all men. But, if there were general church policies on the matter, the attitudes could rub on church members over time. Brigham young said in 1852, “Any man having one drop of the seed of [Cain]…in him cannon hold the priesthood, and if no other prophet ever spake it before I will say it now.”[xvi] Clearly, in Young’s view, there was something different about persons of African origin. Whether “different” meant separate but equal or inferior, is elucidated by his comments to the legislature in 1852 where he said claimed certain persons are “designated...be the servants of servants.”[xvii] Young’s decisions maybe have been a result of his experience. “…The decision to deny blacks the priesthood was probably prompted as much, if not more, by the exposure of the Latter-day Saints to a large number of blacks—both slave and free—following the Mormon Migration to the Great Basin. This region’s black population of 100 to 120 individuals, who arrived during the years 1847-1849, stood in sharp contrast to the twenty or so blacks that had lived in Nauvoo during the Mormon sojourn there. The sudden appearance of these Great Basin Blacks…helped to encourage Brigham Young and other church leaders to clearly define both their secular and ecclesiastical status and that of black people generally.

Leaders went on to create a set of laws limiting the rights and activities of free blacks. It was at this time that the legal recognition of slavery was instituted.
During this time, black members who had been baptized and ordained to the priesthood under Joseph Smith maintained their membership and priesthood status (Elijah Abel is one such that will be described shortly). Slaves also sought refuge in the home of Brigham Young and their masters were reprimanded if their behavior towards the slaves was unbecoming a saint of Zion. Young was even known to emancipate slaves if their owners wanted to flee the territory with their slaves, but the bondsmen wishes to stay behind.[xviii] In light of further statements, however, Young’s comments seemed to be more doctrinal rather overtly racist, as he declared two years later, “When all the other children of Adam have had the privilege of receiving the priesthood…it will be time enough to remove the curse from Cane and his posterity.” If he had considered blacks not equal with the rest of God’s children, then why prophecy of their eventual receipt of the priesthood?” The clarification from Young came after the death of church founder Joseph Smith. Smith held political views opposed to slavery and was also an advocate against the inhumane treatment of bondsmen. Little is known about Smith’s views towards blacks except that he befriended and ordained a few blacks to the priesthood. One such was Elijah Abel, whom Smith ordained to the priesthood in Kirkland, Ohio. Abel moved to Navoo where he had close contact with the Smith family. “According to one account, Abel was ‘intimately acquainted with the Prophet and lived in his home.’”[xix] Abel was sent on a mission to preach the LDS faith and remained active in the branch in Cincinnati, Ohio. Due to some altercations between Abel and white persons he encountered while proselytizing, a regional conference of the Church, held in June 1843, discussed the case of Elijah Abel, wherein a resolution was adopted restricting Abel’s activities and that he was advised to “visit the coloured population.” According to Bush, This decision represents an important turning point not only for Elijah Abel but for all Mormon blacks. For the first time race was used as a criterion for limiting the activities of a black Latter-day Saint. Until 1843, Abel had suffered no known racial discrimination despite his status as on of Mormonism’s few black members. His membership in the Church went back to 1832 when he was baptized by Ezekiel Roberts.

Clearly the Mormons, not doctrinally nor institutionally, but individually, were subject to the same racial bias as much of the nation, or, at least, they were obligated to develop reactionary policies to address the problems that surrounded black members.

Summary Early members of the LDS church were clearly products of their times, as is the tendency of humanity. Slavery existed among the early saints although they were not affectionate towards the institution. The Mormon faith has long been open to all “nations, kindreds, tongues and people” and prior to the 1978 decision to extend the priest to everyone, including blacks, those persons of African descent who desired to be baptized and join the Mormon congregation were welcomed. After the state of Utah abolished the practice of slavery along with nearly all postbellum regions, the issue of the priesthood was the main dividing line between whites and blacks, but in other aspects there was not segregation nor discrimination on the part of the Church. Individuals within the church held their own views and some expressed racist perspectives. Regarding the priesthood: it may have been an issue of doctrine where, for some reason, the time “wasn’t right” for blacks to receive ordinations. It also may have been a practical matter such as that which resulted in The Manifesto regarding polygamy in issued in 1890 by Wilford Woodruff. The Church upheld the doctrine of polygamy but President Woodruff realized that it would destroy the church[xx]. Even though the LDS faith was ahead of its time in proselytizing to blacks and having integrated congregations, perhaps the issue of the priesthood was judiciously delayed (or perhaps inspired) to spare the struggling church until after the secular nation had burned though the hate, riots, protests, and evolution that marked the American Civil Rights Movement.

Works Cited
Bringhurst, Newell G., and Darron T. Smith. Blad and Mormon. Chicago: University of Illinois P, 2004.
Bush, Lester E., and Armand L. Mauss. Neither White Nor Black: Mormon Scholars Confront the Race Issue in a Universal Church. Midvale, UT: Signature Books, 1987.
Bush, Lester E. "Mormonism's Negro Doctrine." Dialogue: a Jornal of Mormon Thought 8 (1973): 11-25.
Bushman, Richard L. Joseph Smith: Rough Stone Rolling. Toronto: Random House Inc., 2005.
Children's Songbook. Salt Lake City Utah: Deseret, 2001. 67.
Colman, Ronald. Classroom Lecture. 12 Nov. 2006.
Jefferson, Thomas. "Notes on the State of Virginia." University of Virginia. University of Virginia. 22 Nov. 2006 http://etext.virginia.edu/toc/modeng/public/JefVirg.html
Mauss, Armand L. All Abraham's Children: Changing Mormon Conceptions of Race and Lineage. Chicago: University of Illinois P, 2003.
The Mountain of the Lord. Dir. Benjamine Mazer. Videocassette. Bonniville Communications, 1993.
Smith, Joseph. Pearl of Great Price. Salt Lake City Utah: Deseret, 1984. Articles of Faith. 22 Nov. 2006 .
Smith, Joseph. The Book of Mormon. Salt Lake City Utah: Deseret, 1830. The book of Morom. 22 Nov. 2006 .
Truth, Sojourner. Narrative of Sojourner Truth. New York: Barnes & Noble, 2005.
White, Deborah G. Ain'T I a Woman? Female Slaves in the Antebellum South. Diss. Univ. of Illinois At Chicago, 1979.
Young, Brigham. "Brigham Young's Speech on Slavery, Blacks, and the Priesthood." Utah Lighthouse Ministry. 22 Nov. 2006 .

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[i] Joseph Smith, Articles of Faith, Accessed 14 Nov 2006, Available from http://scriptures.lds.org/en/a_of_f/1
[ii] Joseph Smith, The Book of Mormon, Moroni 7:1, accessed 14 Nov 2006, available from http://scriptures.lds.org/en/moro/7
[iii] Deborah G. White, “Ain’t I A Woman? Female slaves in the Antebellum South,” (PhD. Dissertation, University of Illinois at Chicago, 1979) pp. 175-191
[iv] Thomas Jefferson, “Notes on the State of Virginia”, Query 18, accessed 14 Nov 2006, available at http://etext.virginia.edu/toc/modeng/public/JefVirg.html
[v] Sojourner Truth, “Narrative of Sojourner Truth” Barnes & Noble Books, New York 2005, pp. 63
[vi] Deseret Publishing, “Children’s Songbook” Deseret Publishing, Salt Lake City Utah 2001, pp.67
[vii] Lester E. Bush, Jr. and Armand L. Mauss, “Neither White nor Black” Midvale, Utah: Signature books, 1984. pp 54
[viii] Richard Lyman Bushman, “Joseph Smith: Rough Stone Rolling”. Toronto, Canada: Random House Publishing. 2005 pp 4-5
[ix] Joseph Smith pp 516
[x] Joseph Smith pp 328
[xi] Joseph Smith pp 327
[xii] Brigham Young, Speech on Slavery, Blacks and the Priesthood, given Feb 5th 1852. Accessed 20 November; available at http://www.utlm.org
[xiii] Lester E. Bush, Jr., “Mormonism’s Negro Doctine: An Historical Overview,” Dialogue: A Journal of Mormon Thought, 8:(1973), pp. 11-25
[xiv] Mormonism’s Negro Doctrine: An Historical Overview, pp 17
[xv] Mormonism’s Negro Doctrine: An Historical Overview, pp 16
[xvi] Armand L. Mauss, “All Abraham’s Children: Changing Mormon Conceptions of Race and Lineage” Chicago: University of Illinois Press. 2003 pp. 212
[xvii] Mormonism’s Negro Doctrine pp. 17
[xviii] Colman, Ronald. Classroom Lecture. 12 Nov. 2006.
[xix] Neither white nor black pp. 133
[xx] The Mountain of the Lord. Dir. Benjamine Mazer. Videocassette. Bonniville Communications, 1993.