What subject raises more questions, creates more dissension, and is thus least likely to be discussed openly and frankly within the walls of Mormonism? Some would argue that the issue of race, in particular the priesthood ban, depriving worthy men of color the privileges and responsibilities of priesthood, is a good candidate.

Over the years, much has been written on this subject. It is easy to find statements from Church leaders, and others of note within the Mormon circle, who, prior to 1978, freely and, at times, enthusiastically endorsed the ban. After the revelation announcing the lifting of the ban, many of these same authors seem to have shrugged their shoulders and said things like, "Forget everything I've said in the past about this subject." Bruce R. McConkie comes to mind.

But is it that easy? Can you just cast off more than 100 years of bias and virtual segregation? Can a Church, and its members, simply sweep the past into the dustbin of history and say, "Well, that's done. Let's move on."?

Since 1978, we've seen a goodly amount of study and scholarship on the issue. Margaret Young and Darius Gray's excellent "Standing on the Promises" series should be, in my opinion, required reading for anyone interested in the subject. Others have produced equally important studies on a more formal basis.

The current volume is a brief anthology of the best in contemporary thought on the subject of race within Mormonism. Some of the essays are nothing short of riveting. They capture the mind and the soul in a way that makes the reader confront these issues head on. And it reminds all Saints that indeed, all is not well in Zion with regard to color, despite best efforts.

The book begins with an excellent, comprehensive introduction to the subject, penned by the editors.

The primary goal of this volume is to inform the reader about the current situation of African-American Latter-day Saints as it has evolved over the past quarter century. But it is hoped that these essays will also stimulate continuing open discussion concerning persistent problems involving race and racism, along with prospects for future progress. (p. 10)

This slim volume indeed provides good starting points for just such discussions.

The opening essay, "The 'Missouri Thesis' Revisited: Early Mormonism, Slavery, and the Status of Black People," written by editor Bringhurst, explores the historical roots of the exclusion of blacks from the Mormon priesthood. It focuses on a particular thesis, namely that "the origins of Mormon black priesthood denial could be traced to conflicts between Mormons and non-Mormons in the slave state of Missouri during the 1830s." (p. 13) Bringhurst examines the strengths and weaknesses of this theory, tracing its development in parallel with the New Mormon History phenomenon of the late 20th century.

Alma Allred offers up an excellent essay on what have been called "seminary myths," those tales that persist in Mormon Sunday schools and Institutes, but have no grounding in scripture or official teaching. "The Traditions of Their Fathers: Myth versus Reality in LDS Scriptural Writings" explores the various reasons given for denial of blacks to the priesthood. He gets beneath the legends and searches for official teachings, which are few and far between. Did the prohibition originate in God?

From about 1847 until the 1970s, LDS authors wrestled with the task of finding out what it was that blacks did to merit being denied the priesthood. Clearly they were looking at the problem from a mistaken perspective. Rather than looking at blacks to assign blame, white church members might have looked at themselves to see if we were the primary hindrance. (p. 48)

In "Two Perspectives: The Religious Hopes of 'Worthy' African American Latter-day Saints before the 1978 Revelation," Ronald C. Coleman and Darius A. Gray chronicle the lives of two black members whose stories illustrate the courage and faith demonstrated by those early Saints. Jane Elizabeth Manning James, whose name is very familiar to readers of Young and Gray's "Standing on the Promises" series, is described as a courageous and determined woman with a strong sense of personal worth and a desire to be embraced by the promises of the priesthood via adoption into the family of Joseph and Emma Smith. Len Hope Sr. joined what folks described as a "white church" when he became a Latter-day Saint. He and his wife, also a member, would experience discrimination and alienation throughout their lives, and would learn much about forgiveness and acceptance.

Jesse L. Embry contributes "Spanning the Priesthood Revelation (1978): Two Multigenerational Case Studies." In this article, the author examines two LDS families whose involvement with the Church both precedes and follows the revelation. Embry presents several reasons why blacks would continue membership in a church that endorses discriminatory policies, and then proceeds to illustrate these points in the stories of the two families.

Sociologist Armand L. Mauss's essay, "Casting Off the 'Curse of Cain': The Extent and Limits of Progress since 1978," is a stunning, and lengthy, examination of racial attitudes within the church, and the lingering effect of ideas such as the "curse of Cain" in the life of the Church. He discusses

the struggle to cast off the"curse of Cain," not only from the black peoples of the earth, on whom it was traditionally imposed, but indeed from the LDS Church itself, which continues to bear the burden of its own racist heritage. (p. 82)

He is unsparing in his criticism of the state of racial relations in the Church.

Cordell K. Jacobson's "African American Latter-day Saints: A Sociological Perspective" takes a dispassionate, clinical view of LDS and non-LDS attitudes with regard to racial issues, along with other demographic studies and observations. He also studies post-revelation black conversions and attitudes concerning interracial marriage.

Ken Driggs, a member of the Atlanta Ward, Atlanta Georgia Stake, offers some observations on Mormonism in the deep south, the non-Utah Mormon phenomenon, in his article "'How Do Things Look on the Ground?' The LDS African American Community in Atlanta, Georgia. Breezy and informal in nature, this essay makes interesting observations about life in a southern Mormon ward where the races seem to get along just fine. Readers will be encouraged by this report.

Rounding out the volume is a jarring and thought-provoking article titled "Unpacking Whiteness in Zion: Some Personal Reflections and General Observation." Written by Darron T. Smith, he describes his encounters with "whiteness" as a black man married to a white woman, both members of the Church. He terms the Church's efforts, or lack of such, to confront racial issues as "race evasiveness" (p. 149). Central to his thesis is what he calls the "two tenets of 'whiteness theory,' avoidance of race talk and color blindness." (p. 151) By "color blindness" he intends an ideal, not a reality. Smith's offering reminds us all how far the Church still has to go to effect true racial equality in the Church of Jesus Christ of Latter-day Saints."

I see this volume as an important addition to the larger discussion of racism, priesthood and general racial attitudes. It is tough and unsparing in its criticism, but attempts to be fair to all the parties involved. It speaks the mind of so many Latter-day Saints. The editors, contributors and publishers are to be congratulated for their effort in bringing these matters to light, all in the context of continued healing and growth.

I gladly recommend this book.

-----------------------------------

Jeff Needle
November 19, 2004