FAIR

Church History

How to Reach African-Americans

TL:DR

This talk teaches that to effectively address concerns about race and priesthood in the Church, members must be honest about history, understand African-American perspectives, and rely on scripture rather than speculation.

It emphasizes that past priesthood restrictions were policy—not doctrine—clarified through the 1978 revelation and later scriptural updates. Passages about “skin” and “darkness” should be understood spiritually, not physically.

By teaching these principles clearly and compassionately, members can strengthen faith, improve missionary efforts, and help more people feel welcome in the Church.

Summary

The speaker begins by explaining that questions surrounding race and priesthood nearly prevented him from joining the Church, motivating years of personal study. He outlines a missionary-focused approach: understanding the language and culture of African-Americans, particularly the perception that the Church has a racist past.

He stresses the importance of acknowledging historical realities rather than denying them. Using statements from leaders such as David O. McKay, Dallin H. Oaks, and Bruce R. McConkie, he distinguishes between policy and doctrine and cautions against relying on speculative explanations for past restrictions.

The talk centers on the 1978 priesthood revelation as a turning point, accompanied by a “flood of light and knowledge” that reshaped understanding. The speaker points to 1981 scriptural updates—especially footnotes and wording changes—as key tools in clarifying previously misunderstood passages.

Focusing on scriptures such as 2 Nephi 5:21, 2 Nephi 30:6, and Jacob 3:8, he explains that references to “skin” and “darkness” should be understood spiritually rather than physically. This interpretation is reinforced through scriptural cross-references and teachings like 1 Samuel 16:7, emphasizing that God judges the heart, not outward appearance.

The talk concludes with practical outcomes: improved missionary efforts, increased retention, strengthened members, and greater inclusivity. The speaker testifies that teaching from scripture, combined with honesty and cultural understanding, can help bring more people—especially African-Americans—into and back to the Church.

Introduction

Scott Gordon:

As a convert to the Church of Jesus Christ of Latter-day Saints, Marvin came to the Church after searching every religion he could find for over five years for what he called “the real Church.” Born and raised in Niagara Falls, New York, just 90 miles west of Palmyra, he had never heard of the Church or Mormons.

When one of his business associates wanted to see him perform, that desire set off the missionary experience that would lead to his baptism into the Church three months later.

Marvin, an MJM Records recording artist, has been singing professionally for over 18 years. He started as a studio vocalist, background and weather artist.

While doing a small showcase in Los Angeles in 1996, he launched his debut album, I’m So Glad. After many concerts, firesides, and conferences sharing the gospel, he slowed down long enough to put together a second musical project in 1997 entitled Hymns to Him, which was recently released.

As Director of African-American Relations on the Southern California Public Affairs Council, Marvin works closely with other religious leaders to bring service and support to those in need.

He was just recently called to serve as co-chair for Genesis Public Affairs, his responsibilities very similar to the calling of Director of African-American Relations on the national level. The Genesis Group is the branch of the Church designed to meet the unique needs of African-Americans.

He has also served as Gospel Doctrine and Seminary instructor and is well versed in the scriptures.

And we’re very, very pleased to have Marvin Perkins come and speak to us.

Opening Remarks

Good morning. (faint “good morning” echoed back from the audience) You guys learned a little bit from yesterday, President Darius’ talk. Good morning! (Good morning echoed back stronger.) There you go! I want to make sure you’re awake here. Aloha. Buenos dias and all that other stuff. O genkidesu-ka, for anybody Japanese.

I am grateful to be here today, especially to speak on this topic. This topic is one that actually almost kept me from joining the church. And I wanted to make sure that no one else left the church, would not join the church, or struggled in the church as a result of not having the information that I was seeking.

And so I thought, let me study this thing. So, I’ve been studying this subject for 17 years now. I am not by any means an expert on it. I just know what I know and what the Lord has guided me and directed me.

Purpose of the Study

I found that if we keep this talk to the scriptures, you get less people trying to refute what you’re saying. But the biggest reason that I study this is to help others into the gospel. There are many who won’t take the time to learn this information, and that’s all right for them.

But I want to help those who do want to have some of this information, and the church has given us plenty of guidance. So again, I’m no expert: I’m no scholar, I’m no scriptorian. I’m just a man who loves the Lord and will do anything he wants me to do.

And sometimes that finds me in trouble. But I’m willing to take it.

So, how do we reach African-Americans in and outside of the church? You have the formula down already, and you’re already doing it.

Understanding Culture and Language

You just have to apply it to this group of people. See, because when you go into the MTC, what do you do? You learn the language and the culture of the people you are going to serve. You learn Spanish. You learn a little bit about the Spanish culture.

You learn Japanese, a little bit about the Japanese culture. You go to an American or English-speaking mission, no language to learn, but you learn a little bit about the communication skills so that you don’t offend and turn people off from the church.

Well, that’s the exact same way that you would actually reach African-Americans. You need to learn and understand the language and the culture of the people. So, what is the language of African-Americans in regards to Latter-day Saints? Okay.

The Reality to Address

Now, the language—this is reality. This is what African-Americans feel and know. Most African-Americans believe:

  • that Mormons are racist
  • that they have a long history of racism
  • that they even have it built in the doctrine.

That’s what African-Americans feel.

If you want to reach them, you have to deal with that reality. You’ve got to get to the point where you can hear that. That’s what we feel.

What is the culture? Well, the culture is every African-American, regardless, is going to have to deal with this issue at some point.

  • Some of us deal with it before discussions,
  • some during the discussions, and
  • some after baptism,
  • sometimes many years after baptism.

But we do have to deal with it.

Real-Life Impact

I’m just working with a brother now who has been a member of the church for seven years and is just now dealing with it. He’s been inactive for the last year over this issue. And now since we’ve shared with him what I’m going to share with you today, he is back in the church.

So the fruits—by the fruits you shall know them. First of all, be honest. We know the first thing we can do with this issue is admit—we try to deny the history that we have.

We have a history in this country of inequality, of racism, of prejudice – and that includes the church members as well. Church members, church leaders—we have that.

Being Honest About the Past

Until 1964 and The Civil Rights Act, the law of the land was discrimination. So, we only varied in our degree of it. So, be honest.

No one is going to believe you have the truth if you can’t be honest about the past or your involvement.

Scriptural Parallel

It reminds me of the children of Israel. They were in bondage for 400 years.

And when they got out of bondage – when Moses and Aaron freed them, the instruments of the Lord to free them out of bondage – the Lord wanted them to get to know Him. To start serving Him more.

And it was so difficult for them to do that. So they had this law of Moses given to them, this simple law to help them to be able to abide the entire law.

And it would take them many years to be able to do it before Christ would come and fulfill and give them a new way of doing things.

The Great Commission

Also, we see this with the resurrected Savior, with the last command recorded in Matthew. The resurrected Savior stood before them. Ate with them, met with them, and said, “Take the gospel to all the world.” Okay.

Early Priesthood History

So, let’s talk a bit about priesthood. Many don’t know that when the church was first restored that anybody could hold the priesthood. And there were Black men holding the priesthood.

Joseph Smith gave it to Elijah Abel in 1836. Walker Lewis was ordained in 1844. William McCary. (Some people don’t like to mention William McCary because he didn’t do good things, but I’ll mention him.) William McCary got it in 1846.

William McCary might be the reason why Blacks didn’t hold the priesthood—and if you want to know about that, you go study it. William McCary or Black Pete. Enoch Abel received it in 1900. And that’s something.

And Elijah Abel, grandson of the first Elijah Abel, received it in 1934.

When Did the Issue Begin?

As a matter of fact, until about 1954, many people didn’t know there was an official policy on priesthood. I mean, many Blacks didn’t mix with the church, and it just wasn’t that much of an issue.

If Blacks are holding the priesthood, why was that? There wasn’t an issue. When did the issue begin? Well, let’s hear a few statements on priesthood that we have from our church leaders.

Statements from Church Leaders

David McKay. In 1954, David McKay is quoted as saying:

“There is not now and there never has been a doctrine in this church that the negroes are under a divine curse.There is no doctrine in the church of any kind pertaining to the negro.”

I’m going to repeat that. There is no doctrine in the church of any kind pertaining to the negro.

“We believe that we have a scriptural precedence for withholding the priesthood from the negroes. It is a practice, not a doctrine. And the practice will someday be changed. And that’s all there is to it.”

President George Albert Smith is also quoted as having said the same thing.

On Reasons and Revelation

Elder Dallin H. Oaks said in an interview,

“It is not the pattern of the Lord to give reasons. We can put reasons to the commandments.”

“When we do, we are on our own. Some people put reasons to the ban and they turned out to be spectacularly wrong. There is a lesson in that… I am referring to reasons given by general authorities and elaborated on by others.”

“The whole set of reasons seem to be unnecessary risk taking… Let’s not make the mistake that’s been made in the past …here and in other areas trying to put reasons to revelations. The reasons turn out to be man-made to a great extent.”

A New Day — 1978 Revelation

Elder Bruce R. McConkie, one of my favorite statements here:

“Forget everything that I’ve said or what President Brigham Young or President George Q. Cannon or whoever has said in the days past that is contrary to today’s revelation. We spoke with a limited understanding and without the light and knowledge that is now coming to the world. We get our light and truth line upon line, precept upon precept. And we have now had added a new flood of intelligence and light on this particular subject, and it erases all of the darkness and all of the views and all of the thoughts of the past. They just don’t matter anymore.”

So if you’re going to study this issue, you’ve got to forget everything you’ve heard and start from scratch. And where is the best place to start? Forget the philosophies of men and go straight to the scriptures.

Scripture Updates and Understanding

There’s enough guidance in the scriptures for you to understand this—for us to understand this.

“It doesn’t make a particle of difference what anybody has ever said about the negro matter before the first day of June of this year (1978). It is a new day and a new arrangement, and the Lord has now given revelation to shed light into the world on this particular subject.”

Now, we’re going to talk a great deal more about that light. Because with that light and that knowledge – that flood – it wasn’t just a revelation that reversed the priesthood. But it was a flood of intelligence that came, as Elder McConkie said, that helped correct the views and the thoughts of the past.

Continuing Revelation in Scripture

And the brethren actually did something with that flood. They actually updated our scriptures in 1981.

So if you look at an older version of your scriptures and then go to 1981, you’ve got a newer version with footnotes and word changes to help us to understand the issues that were misunderstood before, give us new guidance.

And every single scripture that I could find in the Book of Mormon and Doctrine and Covenants that we misunderstood regarding this issue, has a footnote. Giving clarification and new understanding.

Scriptural Foundation

Let’s consider D&C 36:4-5.

“And now this calling and commandment give I unto you…”

Concerning who?

“concerning all men (emphasis added) that as many as shall come before my servants Sidney Rigdon and Joseph Smith Jr. embracing this calling and commandment shall be ordained and sent forth to preach the everlasting gospel among the nations.”

D&C 36:7

“And this commandment shall be given unto the elders of my church, that every man which will embrace it with singleness of heart may be ordained and sent forth, even as I have spoken.”

D&C 63:57

“And again, verily I say unto you, those who desire in their hearts in meekness to warn sinners to repentance, let them be ordained unto this power.”

The Inclusive Nature of Priesthood

D&C 84:33–35

“And whoso is faithful unto obtaining these two priesthoods…

I mean, the Lord has plenty of time to give us a restriction, a division, but he doesn’t do it. He’s—it’s all inclusive. All right.

“And whoso is faithful unto obtaining these two priesthoods of which I’ve spoken and the magnifying their calling are sanctified by the spirit unto the renewing of their bodies.

“They become the sons of Moses and of Aaron and the seed of Abraham, with rights to the priesthood and the church and the kingdom and the elect of God.

“And also all they who receive this priesthood receive me.

Accountability and Scripture Concerns

We believe that men will be punished for their own sins and not for Adam’s transgressions.

2 Nephi 5:21 is a big one because that’s when most blacks, African-Americans, and a lot of other cultures stop reading the Book of Mormon. Like, “okay, what? You can’t believe this.” Because it looks like it’s right in the doctrine.

Understanding “Skin” and “Darkness”

And again, we’ll go back to Elder McConkie’s statement—that flow of light and intelligence on the subject. It’s going to help us to understand. They put new footnotes in here to help us to get past that.

Second Nephi 5:21.

“And he had caused a cursing to come upon them…”

Now, we understand the cursing—a separation from God because they were sinners, they wouldn’t live the law of God—

“…to come upon them, yeah, even a sore cursing, because 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 exceedingly 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.

Now, before 1981, there was no footnote on the word skin. The brethren put one in there. What do they want us to understand about skin? They directed us to 2 Nephi 30:6.

Clarifying Through Footnotes

2 Nephi 30:6 reads,

“And then shall they rejoice, for they shall know that it 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 away among them, save they be a pure and a delightsome people.”

And so what do they want us to know from skin? Well, some of us can get an impression that they’re talking about more of a spiritual darkness. But if you follow the footnote—you don’t even have to guess at it. They made it crystal clear.

If you follow the footnote for “scales” down to the bottom of the page, it says clearly “topical guide darkness—spiritual, spiritual blindness.”

Changes in Language and Meaning

So this is the direction that they are giving us. And notice the word pure. Before 1981, that word read white. And they changed it to pure, saying that it actually closer fit the meaning of the phrase.

All right. So, let’s get a little more scriptural support. Now, every scripture in the Book of Mormon that made you think that the Lamanites had a darker skin than the Nephites, it actually has a new footnote on it.

Now, I don’t know anything about the DNA and what color they were when they got here. I don’t know anything about that. Okay.

Judging by the Heart

All I know—and this is all I preach when we’re helping people in the church stay in the church—I just point to what the brethren have given us.

And in Jacob 3:8, you’ve got,

“O my brethren, I fear that unless you repent of your sins, that their skins,”

speaking of the Lamanites,

“will be whiter than yours when ye are brought before the throne of God.”

Brought before the throne of God to be judged. Here I am. What is he going to judge me on? Is he going to judge me on my physical appearance, my outer skin? Does that represent my righteousness? No. You know better than that.

The Lord Looks on the Heart

The Lord gave us, in 1 Samuel 16:7, direction on that.

“But the Lord said unto Samuel, Look not unto his countenance, or the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for the man looketh on the outward appearance, but the Lord looketh on the heart.”

So if the Lord is going to judge us based on whiter and darker skins, it must be something other than a physical or literal skin.

And the guidance that the brethren have given us clearly in the scriptures is that they’re talking about a spiritual darkness.

Applying the Teaching

How do we reach African-Americans? We’ve got to understand the language and the culture of African-Americans regarding our LDS culture.

Number two, we need to understand that this is a culture of highly highly persecuted people that have plenty of written documentation that we need to explain somehow. We just can’t wish it away.

Teaching with Honesty and Scripture

We need to be honest and stop denying what everybody knows to be true. It’s like walking in with a milk mustache. “I didn’t have milk. I didn’t have any milk.”

Learn to teach what the Lord and the brethren have given us. You don’t need the philosophies of men on this issue.

You can go to the scriptures, study them out. I recommend that you don’t take my word for anything, but that you actually go to the scriptures and get on your knees for everything that you don’t understand. He’ll give it to us. He really will.

The Results of This Approach

And as a result of learning this information, what happens? Well, this is what we’ve seen when we’ve taught from the scriptures this new direction that the brethren have given us.

The discussions continue resulting in baptism.

Brothers and sisters of color—of all colors—come back into the church as a result of now feeling more comfortable.

Strengthening the Church

Members are strengthened and more active participants in their stakes and their wards.

Missionaries are armed and members are armed. They go out with knowledge on how to deal with these issues, and now they can actually help someone.

And finally, you are able to keep your covenant to feed the Lord’s sheep.

Final Warning and Testimony

Woe unto the shepherds who feed not the sheep. How do you think the Lord would feel if we as a church ignored these people?

Especially when we have the pattern—we have the pattern of studying the language and the culture of people before we go out to try to reach them—but yet putting no effort forth for this group of people, I think that he would be very displeased with us.

But I know that if we do this, if we study these things and just only study the language and the culture of the people and what the brethren have given us, that we will see a flood of African-Americans come in the church.

And I leave these things with you in the name of Jesus Christ. Amen.

Download Marvin Perkin's Paper on this Subject
Search topics Race; Priesthood; African Americans; Race and the Priesthood; Priesthood restriction; 1978 Revelation; Continuing revelation; Elijah Abel; David O. McKay; Dallin H. Oaks; Bruce R. McConkie; LDS doctrine vs policy; Scripture interpretation; Book of Mormon skin of blackness; 2 Nephi 5:21; 2 Nephi 30:6; Jacob 3:8; 1 Samuel 16:7; Spiritual vs physical skin; Church history race; Inclusion; Missionary work; Cultural understanding CES Letter; Mormon racism; Mormon Church racism; LDS racism history; Black members LDS Church; Priesthood ban controversy; Race criticism LDS; Faith crisis race issues; Church reputation race; LDS Church criticism race

Mission Journals from Early “Lady Missionaries” Now Available from Church Historian’s Press

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Last week, the Church History Department published online the missionary journals from two of the very first single sister missionaries ever to be called. The two women, Eliza Chipman and Josephine Booth, served in Scotland as companions 125 years ago. Being able to contrast the two journals gives a fuller picture of the lives they led and the struggles they endured. It adds an interesting layer of insight into their service that we would not receive from two unconnected sisters.

[Read more…] about Mission Journals from Early “Lady Missionaries” Now Available from Church Historian’s Press

“Abound in Hope” (Stories of the Saints in the DR Congo Part 6)

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Family of Luvualu Mwinza David and Ndotoni Josephine

Author’s note: This series shares six stories about members of The Church of Jesus Christ of Latter-day Saints from the Democratic Republic of the Congo. Each story is framed in the context of a Christlike attribute. This article with examples of hope is an adapted and expanded from part 6 of a presentation given at the FairMormon 2018 Conference.

This story is fascinating account of joy, but even more so one of hope. Luvualu Mwinza David, a skilled tailor of men’s and women’s clothing, is totally blind in both eyes. The Lord gave Him hope by multiplying his talents, finding a fitting companion, introducing him to the Church, and giving him a firm assurance in the promise of eternal life.

The video version of the entire FairMormon presentation is available on the FairMormon YouTube channel at https://www.youtube.com/watch?v=nJl9FvLKmjw

The article relating to this story can be found at the Interpreter Foundation website: “Abound in Hope” — Stories of the Saints in the DR Congo, Part 6

If you would like to watch the other presentations from the 2018 FairMormon Conference, you can still purchase video streaming.

Church History as a Missionary Tool with Casey Griffiths

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Casey Paul Griffiths - LDS MissionCast
BYU professor of church history Casey Paul Griffiths discusses the 100 most important events in Latter-day Saint history at his Education Week class.

Welcome to a select episode of the LDS MissionCast right here on FairMormon. This episode is hosted by Nick Galieti. The guest on this podcast is Casey Griffiths a professor from BYU, and one of the contributing authors to the book, What You Don’t Know about the 100 Most Important Events in Church History. We discuss the importance of knowing the history of the church and how our unique history can be used as a proselyting tool.

After that interview we have a funny segment from Shawn Rapier from the Latter-day Lives podcast. Shawn interviews a hilarious comedian, Steve Soelberg, who tells a funny story from his mission when he was…shall we say, caught in an awkward moment.

Music for this episode comes from Anne Britt. You can find her beautiful piano arrangements and this music on her site, http://annebrittmusic.com.

 

What you don't know about the 100 most important events in church history

Make sure to check out the full interview with Steve Soelberg on Shawn’s podcast, Latter-day Lives. 

Shawn Rapier and Steve Soelberg
Shawn Rapier and Steve Soelberg

Thank you for listening to the LDS MissionCast. You can reach out to LDS MissionCast on their Facebook, Twitter, or Instagram pages.

Race and the LDS Church – What do we know, and how do we teach it?

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Russell Stevenson Mormon Scholar
Russell Stevenson – Author of “For The Cause of Righteousness: A Global History of Blacks and Mormonism, 1830-2013

The LDS MissionCast is a podcast designed to educate and inspire in the great cause of Missionary Work. This episode is all about Race and the LDS Church. Some of the episodes of the LDS MissionCast feature content for those preparing to serve a full-time mission, some episodes are directed towards those that have returned home, or are wanting to be more inspired in member-missionary work. Episodes like this one are unique in that we occasionally need to take the time to learn the gospel, to learn our history better, so that we can better members of the church, and better ministers to those around us.

On June 1st, 2018 there will be a celebration in the conference center in Salt Lake City, to celebrate the 40th anniversary of the 1978 revelation on the Priesthood, or Official Declaration #2. This topic is often referred to as being the “Priesthood Ban.” In an effort to explain or even justify this policy, it is common for members of the church to say things about this issue that are either wrong, possibly hurtful, incorrect, you name it. So we will spend some time in this episode learning the history, and coming to some understanding of this often controversial topic.

The scholar for this episode, Russell Stevenson, has dedicated years of his life to the study and understanding of the issues surrounding Race and the LDS Church. He talks about how his mission experience inspired this work, and informs much of what he does in his academic studies.

For further reference, please refer to the Race and the Priesthood essay at LDS.org


LDS MissionCast Podcast for Mormon Missionaries

The CES Letter 50 to 65 Three Witnesses

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In Video Four of the FairMormon series: “The CES Letter, A Closer Look” Brian Hales examines claims published by Jeremy Runnells in his “Letter to a CES Director”. Installments in the series run every Monday and can also be found on the FairMormon youtube channel.

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The CES Letter spends 15 pages discussing the witnesses of the Book of Mormon. The strategy is straightforward: discredit the witnesses and ignore what they say. This video also rebuts Dan Vogel who alleges that Joseph Smith hypnotized them and examines the witnesses’ reputations showing they were credible and respected men. It demonstrates that The CES Letter misrepresents their declarations to create the appearance of contradiction. It also analyzes the theory that Joseph Smith might have used hypnosis to induce a complex hallucination they later recalled as their encounter with the angel and the plates.

Brian C. Hales is the author of The CES Letter: A Closer Look, as well as seven books dealing with Mormon polygamy—most notably the three-volume, Joseph Smith’s Polygamy: History and Theology (Greg Kofford Books, 2013). His Modern Polygamy and Mormon Fundamentalism: The Generations after the Manifesto received the “Best Book of 2007 Award” from the John Whitmer Historical Association. He has presented at numerous meetings and symposia and published articles in the Journal of Mormon History, Mormon Historical Studies, Dialogue, as well as contributing chapters to The Persistence of Polygamy series. Much of his research materials are available at  www.MormonPolygamyDocuments.org.Theology (Greg Kofford Books, 2013). His Modern Polygamy and Mormon Fundamentalism: The Generations after the Manifesto received the “Best Book of 2007 Award” from the John Whitmer Historical Association. He has presented at numerous meetings and symposia and published articles in the Journal of Mormon History, Mormon Historical Studies, Dialogue, as well as contributing chapters to The Persistence of Polygamy series. Much of his research materials are available at  www.MormonPolygamyDocuments.org.

Faith and Reason 68: Plain and Precious Parts

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From the book: Of Faith and Reason: 80 Evidences Supporting the Prophet Joseph Smith

by: Michael R. Ash

Most Christians today and in Joseph Smith’s day believe that the Bible is complete –that it contains everything that God intended, and that no new scriptures should be added. From Joseph’s translation of the Book of Mormon, however, we learn that the Bible is not complete and that many important parts are missing. Today’s scholarship sides with Joseph Smith. The scriptures we have today are the result of actions taken in the second century AD by those who had a different Bible than those at the end of that same century.

Michael R. Ash is the author of: Of Faith and Reason: 80 Evidences Supporting The Prophet Joseph Smith. He is the owner and operator of MormonFortress.com and is on the management team for FairMormon. He has been published in Sunstone, Dialogue: A Journal of Mormon Thought, the Maxwell Institute’s FARMS Review, and is the author of Shaken Faith Syndrome: Strengthening One’s Testimony in the Face of Criticism and Doubt. He and his wife live in Ogden, Utah, and have three daughters.

Julianne Dehlin Hatton has worked as a News Director at an NPR affiliate, Television Host, News Anchor, and Airborne Traffic Reporter. She graduated with an MSSc from the Maxwell School of Citizenship and Public Affairs at Syracuse University in 2008. Julianne and her husband Thomas are the parents of four children.

Music for Faith and Reason is provided by Arthur Hatton.

A New Church History Seminary Manual

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Screen Shot 2014-02-05 at 11.17.54 PM
The cover page of the new edition of the Doctrine and Covenants and Church History seminary manual.

[Cross-posted from Ploni Almoni: Mr. So-and-So’s Mormon Blog.]

The Church has released a new edition of the Doctrine and Covenants and Church History manual for seminary students. One of the remarkable aspects of the new manual is that it includes a discussion of several sensitive topics in church history. These topics include the following.

1. The various accounts of the First Vision are highlighted in the new manual. “There are nine known accounts of the First Vision—four written or dictated by Joseph Smith and five written by others retelling his experience,” the manual states (p. 20).

The multiple accounts of the First Vision were prepared at different times and for different audiences. In these accounts, Joseph Smith emphasized different aspects of his experience of the First Vision, but the accounts all agree in the essential truth that Joseph Smith did indeed have the heavens opened to him and see divine messengers, including God the Father and the Lord Jesus Christ. Because the 1838 account was part of Joseph Smith’s official history and testimony to the world, it was included in the Pearl of Great Price as scripture. (p. 20)

The manual then recommends students to read articles by Milton Backman and Richard Lloyd Anderson published in the Ensign discussing the various accounts of the First Vision (pp. 20, 22).

2. There is an entire chapter devoted to the Mountain Meadows Massacre and the Utah War (Lesson 151). The manual gives a brief historical overview of the events leading up to the massacre and acknowledges the participation of “Latter-day Saint leaders and settlers” in the crime (p. 523). Besides citing an article on the Mountain Meadows Massacre published in theEnsign, the manual also reproduces this quote given by President Henry B. Eyring at the 150 year anniversary of the massacre.

The gospel of Jesus Christ that we espouse, abhors the cold-blooded killing of men, women, and children. Indeed, it advocates peace and forgiveness. What was done [at the Mountain Meadows] long ago by members of our Church represents a terrible and inexcusable departure from Christian teaching and conduct.

3. In a chapter on the history of the Pearl of Great Price there is a brief overview of the history of the Book of Abraham, including the loss and recovery of several papyrus fragments once in the possession of Joseph Smith (pp. 524–526). Included in the discussion about the Book of Abraham is this (which is actually reprinted from the Church’s Pearl of Great Price Student Manual).

In 1966 eleven fragments of papyri once possessed by the Prophet Joseph Smith were discovered in the Metropolitan Museum of Art in New York City. They were given to the Church and have been analyzed by scholars who date them between about 100 B.C. and A.D. 100. A common objection to the authenticity of the book of Abraham is that the manuscripts are not old enough to have been written by Abraham, who lived almost two thousand years before Christ. Joseph Smith never claimed that the papyri were autographic (written by Abraham himself), nor that they dated from the time of Abraham. It is common to refer to an author’s works as ‘his’ writings, whether he penned them himself, dictated them to others, or others copied his writings later. (p. 525)

(Incidentally, yours truly has written a thing or two on this subject over at the Interpreter blog, which you can access here.) The manual also states, “Although we do not know the exact method Joseph Smith used to translate the writings, we do know that he translated the book of Abraham by the gift and power of God” (p. 525).

4. The new manual has material covering the practice of plural marriage, including an entire chapter on Joseph Smith’s plural marriage (Lesson 140) and a mentioning of Post-Manifesto plural marriage. Below are a few pertinent excerpts from the manual.

In this dispensation the Lord commanded some of the early Saints to practice plural marriage. The Prophet Joseph Smith and many other Church leaders found this commandment difficult, but they obeyed it. After receiving revelation, President Wilford Woodruff issued the Manifesto, which was accepted by the Church as authoritative and binding on October 6, 1890. This led to the end of the practice of plural marriage in the Church (see Official Declaration 1). (p. 204)

While Joseph Smith was working on the inspired translation of the Old Testament in 1831, he read about some of the ancient prophets practicing plural marriage (also called polygamy). Under this practice, one man is married to more than one living wife. The Prophet studied the scriptures, pondered what he learned, and eventually took his questions about plural marriage to Heavenly Father in prayer. . . . the Prophet Joseph Smith was reluctant to begin the practice of plural marriage. He stated that he did not begin the practice until he was warned that he would be destroyed if he did not obey. . . . Because of a lack of historical documentation, we do not know about Joseph Smith’s early attempts to comply with the commandment. However, by 1841 the Prophet had begun to obey the commandment and to teach it to some members of the Church, and over the next three years he married additional wives in accordance with the Lord’s commands. The Prophet Joseph Smith’s obedience to the Lord’s commandment to practice plural marriage was a trial of faith for him and his wife Emma, whom he loved dearly. (pp. 477–478)

Practicing plural marriage brought additional challenges. Because the practice was initially kept very quiet, rumors began to spread about Church leaders marrying additional wives. These rumors greatly distorted the truth, slandered the names of the Prophet and other Church leaders, and contributed to increased persecution against the Saints. (p. 479)

A small number of Latter-day Saints continued to enter into new plural marriages after the Manifesto was given. In 1904, President Joseph F. Smith announced “that all [plural] marriages are prohibited, and if any officer or member of the Church shall assume to solemnize or enter into any such marriage he will be . . . excommunicated”. . . . This policy continues today. (p. 530)

Towards the end of the chapter on Joseph Smith’s plural marriage, the manual warns, “Much unreliable information pertaining to plural marriage exists on the Internet and in many print sources. Be cautious and wise with such information. Some authors who write about the Church and its history present information out of context or include partial truths that can be misleading. The intent of some of these writings is to destroy faith” (p. 479). I myself have raised a similar point in this post. The manual then concludes by recommending, “Reliable historical research concerning the practice of plural marriage can be found at josephsmithpapers.org and byustudies.byu.edu” (p. 480).

5. On describing the nature of the Joseph Smith Translation, the manual says the following.

Around the fall of 1830, Joseph Smith was commanded by the Lord to translate the Bible. He did not translate the Bible from one language to another; nor did he have an original biblical manuscript to work from. Instead, Joseph would read and study passages from the King James Version of the Bible and then make corrections and additions as inspired by the Holy Ghost. Thus, the translation was more of an inspired revision than a traditional translation.The Joseph Smith Translation is estimated to have affected at least 3,400 verses in the King James Version of the Bible. These differences include additions (to clarify meaning or context), deletions, rearranged verses, and complete restructurings of certain chapters. The Joseph Smith Translation clarified doctrinal content, especially the mission of Jesus Christ, the nature of God, the nature of man, the Abrahamic covenant, the priesthood, and the Restoration of the gospel. (pp. 180–181)

6. The historical circumstances surrounding the priesthood ban and President Spencer W. Kimball’s 1978 revelation are discussed in a chapter on Official Declaration 2 (Lesson 157). As part of this discussion, the manual reprints the introductory material to OD 2 printed in the 2013 edition of the scriptures.

The Book of Mormon teaches that ‘all are alike unto God,’ including ‘black and white, bond and free, male and female’ (2 Nephi 26:33). Throughout the history of the Church, people of every race and ethnicity in many countries have been baptized and have lived as faithful members of the Church. During Joseph Smith’s lifetime, a few black male members of the Church were ordained to the priesthood. Early in its history, Church leaders stopped conferring the priesthood on black males of African descent. Church records offer no clear insights into the origins of this practice.

There is also the recommendation at the end of the chapter for students to “go to Gospel Topics on LDS.org and search for ‘race and the priesthood'” to learn more about the priesthood ban (p. 545).

7. Finally, in discussing section 77 of the Doctrine and Covenants, the manual straightforwardly says, “The 7,000 years [in vv. 6–7]  refers to the time since the Fall of Adam and Eve. It is not referring to the actual age of the earth including the periods of creation” (p. 280).

I am sure there is more that could be said about the new manual, but suffice it to say from the above examples that the Church is implementing productive measures towards introducing these sort of issues in a faith-promoting, safe, and positive environment (seminary). This will hopefully serve to “inoculate,” to use the popular metaphor, seminary students against the often highly debatable claims and negative information one can currently find on the Internet. While one might perhaps quibble over how certain issues are addressed in the new manual, that there is even a discussion at all in Church curriculum is, in my estimation, a step in the right direction.

Joseph Smith’s First Vision Accounts: More Mormon Church Suppression and Cover-Up

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The Church is at it again. The different accounts of Joseph Smith’s First Vision, which the Church has been sneaky enough to hide in places like the Ensign and BYU Studies, continues to be suppressed and hid from unsuspecting Church members. The damning contradictions in the Prophet’s different accounts are, in fact, so damaging that the Church thought it wise to talk about them only in a place so obscure and so concealed that nobody would be able to find it without any serious effort. I am speaking, of course, about YouTube. After all, nobody watches the Mormon Messages videos produced by the Church. What better place to hide this information from Church members than in a place that certainly has never been talked about in an official Church magazine or website?

But enough talk. Let’s take a look at the video itself:
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