“The Negro Matter”: Why Race Is Still A Problem For Mormons
“I believe that in 1978 God changed his mind about black people,” sings Elder Kevin Price in the Broadway musical “The Book of Mormon.” The line is meant to be funny, and it is — in part because it’s true.
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.
By: John G. Turner, The New York Times, August 18, 2012
“Culture And The Hand Of Providence”: On Israel, Mitt Romney More GOP Than LDS
When Mitt Romney claimed “culture” and the “hand of Providence” led to Israel’s economic superiority over the Palestinians at a Jerusalem fundraiser this morning, he was hardly reading from a Mormon script.
Daniel C. Peterson, professor of Islamic Studies and Arabic in the Department of Asian and Near Eastern Languages at Brigham Young University, editor in chief of the BYU Middle Eastern Texts Initiative, and author of the book Abraham Divided: An LDS Perspective on the Middle East, said in an interview that growing up as a Mormon in California in the 1960s, most Latter-Day Saints were “very militantly pro-Israeli.” That stance has evolved, however, said Peterson, describing the evolution as a “mellowing” as people have gotten to know Muslims and discovered the conflict is “not as black and white as I once thought it was, that there are decent people on both sides. Good people have gotten hurt on both sides.”
Although Mormons believe that God has a hand in returning the Jews to Palestine, unlike many evangelicals who claim to be pro-Israel, Mormons also have what Peterson characterized as a “fairly liberal view of other religions,” including Islam. “We don’t have the same imperative, we don’t have same sense of urgency of getting to people in this life or else they’re going to hell.” As a result, it’s not uncommon in Mormon circles, he said, to hear Buddha or Muhammed described as “inspired,” a view that has “filtered down largely to the rank and file membership.”
What’s more, an important feature of Mormonism is “that Abraham is the father of the faithful and his other posterity also have a role to play and are heirs to promises given to him.” In 1979, the flagship magazine of the Church published an article entitled, “Ishmael, Our Brother,” and has paid “tribute to Muhammed, among other religious leaders, as having received a portion of God’s light used to serve his people, a very positive statement for a Christian group to make, before that was really politically correct.” That was not a break with previous LDS tradition, said Peterson, because “it flows right out of Joseph Smith,” although Peterson noted that he didn’t know how Smith came in contact with teachings about Islam or what he read about Islam.
There are critics, said Peterson, who “think we’re too friendly with Muslims.” Such critics, particularly evangelicals, he said, think “we should be condemning Islam as the religion of the devil, and because we’re not, that goes to prove we’re not real Christians.”
While the Church has, said Peterson, avoided taking explicitly political stands in the Israeli-Palestinian conflict—it does not, for example, use the word “occupation” and it does not take positions on proposed political solutions to the conflict—it lays down “broad moral guidelines” about “all God’s children.” The Church is “very concerned that we be seen, for example, in Jerusalem itself as friends to both sides,” something Peterson said the administrators of the Jerusalem Center for Near Eastern Studies of Brigham Young University strive for.
While “a Latter-day Saint would find it very hard to be fundamentally critical of the Zionist project because our scriptures talk about the return of Jews to the Holy Land,” said Peterson, “there’s certainly room to disagree about the form that it’s taken or specific policies of the Israeli government. Some are going to be very sympathetic. You take someone like Glenn Beck who’s obviously very closely aligned with the government of Israel but others who are extremely critical and embarrassed that Glenn Beck is a Mormon.” Peterson described Beck as “much more in line with certain militant evangelicals.”
With regard to Romney’s statements about economic disparities between Israel and Palestine, Peterson noted, “There are other factors Gov. Romney should’ve noticed,” including that “Palestinians are not just under occupation but are surrounded by a wall.”
“If I could sit down and talk to him,” said Peterson, “I’d like to say, but Governor, remember, the Palestinians are too from our point of view theologically descendants of Abraham, and they deserve concern and consideration too.” While a Latter-day Saint would believe, as Romney claimed, that “the hand of Providence” is on Israel, Peterson cautioned, “I would be really careful about saying that in a political context, I would really want to balance it out if I were speaking publicly as a politican to express concern and support for legitimate Palestinian aspirations.” Peterson said he worried about Romney’s statements because “I don’t want Mormons to be seen as so pro-Israeli that we discount actual grievances that I think in some cases the Palestinians really have.”
Peterson added that he was worried, as well, about Romney’s reaction to Abraham Hassan, a Palestinian-American (and a Republican) who asked, at GOP presidential debate earlier this year, “How would a Republican administration help bring peace to Palestine and Israel when most candidates barely recognize the existence of Palestine or its people?” Peterson described Romney’s response as “fairly dismissive,” and that “I really thought he missed an opportunity there to send a message to the Arab community, which is fairly large, too, that I hear your concerns too. That I regret.”
Peterson added, “I list myself as a political conservative, I am a quite serious conservative, probably more than Mitt Romney is, probably of a peculiar kind. I really don’t like dismissing Palestinian concerns because in many cases they are legitimate.” What’s more, he added, “pragmatically, this is a voting bloc, and some of them have money, and he ought to be thinking about that.”
BY: Sarah Posner, Religion Dispatches, July 30, 2012
“A Hidden Man”: Mitt Romney’s Tax Returns Don’t Look Like “You People’s” Tax Returns
John McCain’s former top presidential campaign strategist said Sunday that Mitt Romney’s tax returns had nothing to do with the campaign’s pick of Sarah Palin as the GOP’s vice presidential nominee in 2008.
“Mitt Romney went through this process and what I can tell you is that he’s a person of decency with the highest ethical character and background,” Steve Schmidt said on NBC’s “Meet the Press.” “There was nothing that was disqualifying. That pick in 2008 was not about any deficiency with Mitt Romney. It was a political decision that we made in a very bad political circumstance.”
Schmidt, who said he did not personally view Romney’s tax returns, said Romney is an “extremely wealthy man” and his tax returns “do not look anything like the average American.”
As a chorus of voices have called on the presumptive Republican presidential nominee to release more of his tax returns, Romney has held firm. He told National Review in an interview that the Obama campaign’s hammering him on his taxes to distract voters from the tepid economic recovery and the president’s failure to put more Americans back to work.
However, New York Times columnist David Brooks told NBC’s David Gregory that Romney is a “hidden man” and that releasing his taxes won’t help that perception.
“I don’t care about the issue. Can you think about a president who was qualified or disqualified about taxes? What’s relevant is who the guy is,” Brooks said. “His family had gone across the west, poverty, building an empire, poverty, building an empire. He can’t talk about it because it involves Mormonism. He is a decent guy but he is not willing to talk about it. He’s a hidden man, so one of the turning points in this campaign is when he comes out and if he can come out. and I don’t know why they’re waiting so long.”
Democratic presidential strategist Bob Shrum agreed, saying Romney’s failure to release his tax returns makes him a “punching bag.”
“It does make him a hidden figure and a punching bag,” Shrum said. “…I tell you on this tax issue, Steve [Schmidt] and I have both been there. You sit down with the candidate and you say, ‘Look, we should release these tax returns.’ And either Romney or people in his campaign who have seen it said we’ll take worse damage if we release these returns than if we hold on to them. So I think he’s going to live with this issue all the way through.”
By: Juana Summers, Politico, July 22, 2012
“Lest Ye Be Judged”: Romney Silent On Trump, But Demanded Repudiation Of Pastor Who Called Mormonism A Cult
Mitt Romney refused to directly repudiate Donald Trump’s claims that President Obama was born in Kenya just hours before he is scheduled to appear with the reality T.V. star for a fund raiser in Las Vegas, NV. “A candidate can’t be responsiblefor everything that their supporters say,” Romney spokesperson Eric Fehrnstrom told CNN on Friday, before insisting that the former Massachusetts governor “accepts the fact that [Obama] was born in Hawaii.”
But Romney has previously demanded that his political opponents publicly rebuke supporters who make false accusations about Mormonism. In October, Romney aggressively confronted evangelical pastor and Rick Perry backer Robert Jeffress, who claimed that Romney is not Christian and is part of a Mormon cult. Romney called on Perry to denounce Jeffress:
“Gov. Perry selected an individual to introduce him who then used religion as a basis for which he said he would endorse Gov. Perry and a reason to not support me. Gov. Perry then said that introduction just hit it out of the park,” Romney said.
“I just don’t believe that that kind of divisiveness based upon religion has a place in this country. I believe in the spirit of the founders, when they suggested in crafting this country that we would be a nation that tolerated other people, different faiths — that we’d be a place of religious diversity,” Romney continued.
He concluded, “I would call upon Gov. Perry to repudiate the sentiment and the remarks made by that pastor.”
Ironically, Perry spokesman Mark Miner responded to Romney’s outrage with the same sentiment that Romney is now expressing towards those who have called on him to directly repudiate Trump. “The governor does not agree with every single issue of people that endorsed him or people that he meets,” Miner said. “This political rhetoric from Gov. Romney isn’t going to create one new job or help the economy. He’s playing a game of deflection and the people of this country know this.”
New Jersey Gov. Chris Christie (R) — a Romney surrogate and potential Vice Presidential nominee — also condemned Perry, saying, that any candidate that would associate with such comments “is beneath the office of president of the United States.”
By: Igor Volsky, Think Progress, May 29, 2012
“Between The Sensational And The Sanitized”: Mormonism Meets The Press
It’s difficult to escape the sense that something is still missing from press coverage of Romney’s Mormonism.
Witness the Sunday New York Times above-the-fold front page article “Romney’s Faith, Silent but Deep” by Jodi Kantor, a long story that presents the candidate’s Mormonism as rules-oriented, wholesome, and prayerful.
That same day the Washington Post investigated the potential impact of the 1857 Mountain Meadows Massacre—an attack by Mormons in southern Utah on a wagon-train from Arkansas—on the 2012 campaign.
This split between Mormons imagined as murderous bearded polygamists and clean-cut company men reflects a larger division in coverage of Mormonism this season between the sensational and the sanitized.
And it’s no wonder that political journalists and religion scholars alike are expressing hunger for something more.
Yesterday, in USA Today, religion scholar and author Steven Prothero lamented Romney’s own failure to engage the “Mormon moment,” blaming the quality of coverage on the general politicization of religion in the public sphere:
Not so long ago, Romney would have had to explain Mormon theology to voters in some detail. But now that religion has collapsed almost entirely into morality, all he has to do is assure us that its values are compatible with our own. I do not want liberals or evangelicals to use this election as an excuse to attack the Mormon faith… But I am chagrined to see our public square stripped of real religious conversation. Has the religious right pushed so hard to reinvest our politics with religion only to turn our religion into politics?
Prothero ends his essay with the expectation that he and others will continue to have questions about the Mormon faith this year and that “lots of people will doubtless step up to answer [those] questions.” Says Prothero, “One of them ought to be Mitt Romney.”
That’s doubtful. Whether by dint of his pragmatic personality or by official campaign strategy, Romney continues to studiously avoid open discussion of his religion, preferring instead to stress only the elements of his faith that align with campaign priorities. (Clayton Christensen, another Harvard-affiliated, business world-molded Mormon leader has emerged lately as a Romney media surrogate.)
Romney’s reticence can be understood as a feature of the late twentieth century LDS corporate culture that formed and rewarded him. Late twentieth century corporate LDS Church culture strongly emphasized disciplined messaging (also known as “correlation”) as well as individual obedience and cultural conservatism (call it “retrenchment”) in the service of institutional growth. It’s worth noting that correlated, retrenched corporate Mormonism (insiders sometimes call it the “MORG”) is not the only way to do Mormonism, but it is the way Mitt Romney has practiced Mormonism and it is the brand of Mormonism that found institutional ascendancy in the late twentieth century.
It’s worth noting too that late twentieth century corporate-institutional Mormonism openly discouraged and even stigmatized critical inquiry into Mormon experience. In 1981 a high-ranking Church leader admonished Mormon scholars that “some things that are true are not very useful.” Critical inquiry within a faith tradition lays the groundwork for critical dialogue about religion in the public sphere. Without a contemporary tradition of internal debate, Mormons like Romney may find ourselves less prepared to participate in a robust public give-and-take about our own faith.
There are, of course, some outstanding examples that countervail this general trend.
Peggy Fletcher Stack of the Salt Lake Tribune has been providing thoughtful and nuanced coverage of Mormonism for decades, while more recently McKay Coppins of BuzzFeed has emerged as an invaluable source on the faith angles of Romney’s candidacy. Matthew Bowman [who recently wrote about the emergence of the LDS corporate culture], Kathleen Flake, Kristine Haglund, and Ben West are among the LDS scholars whose expertise on questions of Mormon history and culture should be featured in the press.
But it seems that the problem the press faces now is knowing what constitutes an informed and critical question about Mormonism—how to inquire probingly about a religion that is so young, so unfamiliar, without appearing anti-religious or anti-Mormon. What are the questions to ask?
Perhaps it’s worth remembering that Mitt Romney represents one variety of Mormonism: a late twentieth century corporate institutional Mormonism focused on growth. Every corporate growth strategy has winners and losers, and there are losers in the institutional history of Mormonism too. Who lost? How were they treated? Where did they go? How do the winners of late twentieth century corporate institutional Mormonism (like Romney) relate to the losers?
If that sounds too much like a story about Bain Capital, let me translate these questions into religious terms. Conflict between individual conscience and institutional mandates is a timeless religion story—think Abraham, Augustine, the Reformation. How individuals process and manage such conflicts discloses important information about the nature of their faith, their methods of decision-making, and the quality of their moral deliberation. Is there any moment at which Mitt Romney found himself in conflict with his own church?
We know, for example, that Romney (like many other Mormons) celebrated the Church’s lifting of the 1978 ban on black ordination. How did he feel about the ban before that time? Did he experience a conflict between individual conscience and institutional policies? How did he understand the value and the costs of the Church’s segregation? How did he manage it? What did he learn about authority, fairness, and conflict from this important period in LDS history?
This is the rugged interior landscape of faith—scholars call it “interiority.” Regular people call it “soul.” I know that Mormonism has soul, and I’m quite certain Mitt Romney does too. But if Romney really is just a by-the-book decision maker who always finds himself in perfect harmony with the priorities of large corporations—religious or financial—voters should probably know that as well.
Perhaps this is the place for serious journalists to dig in.
By: Joanna Brooks, Religion Dispatches, May 22, 2012
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