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Race and The Church of Jesus Christ of Latter-day Saints

“Race and The Church of Jesus Christ of Latter-day Saints,” Topics and Questions (2025)

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Church and Gospel Questions

Race and The Church of Jesus Christ of Latter-day Saints

Seeking answers to our questions can draw us closer to Jesus Christ if we apply sound principles. We grow in faith as we exercise patience with our brothers and sisters and with ourselves. See the topic “Be Patient with Yourself and with Others” to explore more tips on answering questions.

Overview

Race is a concept that categorizes people based on the color of their skin or other physical features. Unfortunately, race is often used to justify mistreatment or to suggest that one group is better than another. The Church of Jesus Christ of Latter-day Saints teaches that everyone is an equal child of God regardless of race, ethnicity, background, skin color, or nationality. The Book of Mormon teaches that “all are alike unto God.”

God loves all His children. We are equal in His eyes, and He recognizes our divine potential to progress and become like Him. He wants each of us to return to live with Him and receive eternal life. Our differences bring beautiful variety to our lives. While we may judge one another based on outward appearance, “the Lord looketh on the heart.”

Racism has been a challenge throughout history across many cultures. Latter-day Saints are not immune from the tendency toward racist attitudes and actions. President Russell M. Nelson taught: “The Creator of us all calls on each of us to abandon attitudes of prejudice against any group of God’s children. Any of us who has prejudice toward another race needs to repent!”

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Exploring Your Questions

What do we know about the origins of the priesthood and temple restriction?

Historical records show that a few Black men were ordained to priesthood offices during Joseph Smith’s lifetime. At least one Black man, Elijah Able, participated in the washing and anointing ceremony in the Kirtland Temple. In 1847, Brigham Young spoke approvingly of the priesthood service of Q. Walker Lewis, a Black elder living in Massachusetts.

Five years later, in 1852, in the Utah territorial legislature, Brigham Young announced that Black men of African descent could not be ordained to the priesthood. The restriction also meant that men and women of Black African descent could not participate in the endowment and sealing ordinances in the temple. However, Brigham Young also stated that Black Saints would eventually “have the privilege of all [that other Saints] have the privilege [of] and more.”

Brigham Young’s explanation for the restriction drew on then-common ideas that identified Black people as descendants of the biblical figures Cain and Ham. The Church has since disavowed this justification for the restriction as well as later justifications that suggested it originated in the pre-earth life.

There is no documented revelation related to the origin of the priesthood and temple restriction. Church Presidents after Brigham Young maintained the restriction, in spite of increasing social pressure, because they felt they needed a revelation from God to end it.

Church leaders today counsel against speculating about the origins of the restriction. For example, President Dallin H. Oaks has taught: “To concern ourselves with what has not been revealed or with past explanations by those who were operating with limited understanding can only result in speculation and frustration. … Let us all look forward in the unity of our faith and trust in the Lord’s promise that ‘he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female’ (2 Nephi 26:33).”

How did the priesthood and temple restriction end?

President Brigham Young and subsequent Church Presidents taught that the priesthood and temple restriction would one day end. Several affirmed that lifting the restriction would require a revelation from God.

During the period when the restriction was in place, Black men and women received witnesses of the Restoration of the gospel of Jesus Christ, joined the Church, and served faithfully.

After praying for guidance, Church leaders in the 20th century made changes to the way the restriction was implemented, opening the way for larger numbers of Latter-day Saints to be ordained and participate in temple ordinances. Presidents George Albert Smith and David O. McKay authorized the ordination of previously restricted ethnic groups in the Philippines and Fiji. And President McKay discontinued an earlier policy requiring prospective priesthood holders in racially mixed South Africa to trace their lineage out of Africa. Several individuals close to President McKay reported that he prayed to know the Lord’s will regarding the restriction but did not receive the direction to lift it at that time.

After becoming President of the Church, Spencer W. Kimball made the restriction a matter of fervent prayer and personal study. He counseled with other Church leaders, asking them to search the scriptures and share their impressions. President Kimball described the nature of his prayers: “I wanted to do what [the Lord] wanted. I talked about it to him and said, ‘Lord, I want only what is right.’” He was committed to follow whatever answer he received.

In seeking the Lord’s will, President Kimball was also moved by the righteous desires and life experiences of Black members and believers. For example, he witnessed the support given by Black Latter-day Saints for the construction of the São Paulo Brazil Temple in the 1970s, the pleas for missionaries by believers in West Africa, and the faithfulness of Black American members of the Genesis Group in Salt Lake City.

In 1978, President Kimball received a revelation that immediately removed all restrictions with regard to race that once applied to priesthood ordination and temple ordinances. In a meeting of the First Presidency and Quorum of the Twelve Apostles in the Salt Lake Temple on June 1, 1978, these Church leaders received a powerful confirmation from the Spirit that this was the Lord’s will. A joyful declaration announcing the immediate lifting of the priesthood and temple restriction soon followed in a letter to Church leaders on June 8. That letter, found in Official Declaration 2 in the Doctrine and Covenants, states:

“[The Lord] has heard our prayers, and by revelation has confirmed that the long-promised day has come when every faithful, worthy man in the Church may receive the holy priesthood, with power to exercise its divine authority, and enjoy with his loved ones every blessing that flows therefrom, including the blessings of the temple.”

After this revelation Black Church members throughout the world were immediately ordained and given temple privileges.

What has the Church said about past theories seeking to explain the reasons for the priesthood and temple restriction?

Soon after the June 1978 revelation that ended the restriction, Elder Bruce R. McConkie declared: “Forget everything that I have said, or what President Brigham Young or President George Q. Cannon or whomsoever has said in days past that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come.”

Similarly, in 2013 the Church published the following statement about past explanations given for the Church’s priesthood and temple restriction: “Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects unrighteous actions in a premortal life; that mixed-race marriages are a sin; or that blacks or people of any other race or ethnicity are inferior in any way to anyone else.”

What do Church leaders today teach about racism?

God does not love one race more than another, and living prophets and apostles invite anyone with racial prejudice to repent.

The scriptures repeatedly teach that God loves all people and does not favor one person or group over another because of their appearance, national origin, or social status. Today’s prophets have made clear that Latter-day Saints should work with others to eliminate racial prejudice. “I call upon our members everywhere to lead out in abandoning attitudes and actions of prejudice,” President Nelson taught. Similarly, President Dallin H. Oaks called on Church members to “help root out racism.”

In speaking against racism, Elder Peter M. Johnson of the Seventy counseled: “We need to be kind to one another and accept each other’s differences. The Lord loves diversity—if he didn’t, he would have created everything exactly the same. The Lord also loves oneness, inclusiveness and belonging. This is our Father in Heaven’s design and that’s why he placed us here on earth with different opportunities, backgrounds, cultures, nationalities and differences—so that we can all come together and, through Christ, lift each other up.”

Sister Tracy Y. Browning testified: “God told me when I was sixteen years old that The Church of Jesus Christ of Latter-day Saints was His Church. That the Book of Mormon was His word. That prophets and apostles still lived and guided His work. That I was to gather myself with His people, in the water [through baptism] and in the temple, and make covenants with Him. He told me that I belonged; that I was His. That I was purchased with the blood of our Savior Jesus Christ. That my inheritance was eternal life with God the Father, and God the Son. And He told me that the melanin in my skin, or the skin of my children, or the skin of my ancestors, would never change these truths. Not even an uncomfortable part of the Church’s history can change it. The gospel of Jesus Christ is not racist, and He stands at the head of His Church.”

Are Church members and leaders racist?

Any form of racism is unacceptable to the Lord and has no place in His Church. We all have to guard against racism. Sometimes we may sin and say unkind or hurtful things to another based on their race or nationality. When we do, we must repent and seek the divine assistance of Jesus Christ to be in good standing with the Lord.

What is the Church doing today to promote better racial relations?

The Church of Jesus Christ of Latter-day Saints is a global faith. Its diverse membership strives for unity through living according to the principles of the gospel of Jesus Christ. The Church’s teachings and organization encourage members of different races and ethnicities to regularly minister in one another’s homes and serve alongside one another as teachers, as adult and youth leaders, and in other assignments in their local congregations.

In its publications, the Church includes the perspectives of members of diverse racial backgrounds who share their experiences as Heavenly Father’s children so “that all may be edified of all.”

The Church also celebrates the contributions of past Latter-day Saints from various ethnic groups in its published histories. FamilySearch has developed resources focused on blessing people of all races, digitizing and transcribing records from a wide variety of sources to help people connect with their ancestors, relatives, and heritage.

The Church and its leaders work in various communities throughout the world to promote equality and improved opportunities for racial minorities. For example, in the United States the Church works with organizations in the Black community to improve access to education and promote racial harmony.

Church leaders also call on individual Latter-day Saints to look for ways to root out racism in their hearts, congregations, and communities. President Nelson has declared: “I grieve that our Black brothers and sisters the world over are enduring the pains of racism and prejudice. Today, I call upon our members everywhere to lead out in abandoning attitudes and actions of prejudice. I plead with you to promote respect for all of God’s children.”

Did the Church racially segregate its congregations?

There has never been a Churchwide policy of segregated congregations. From the time of the Church’s founding, people of every race and ethnicity could be baptized and received as members. The structure and organization of the Church also encourages racial integration. Latter-day Saints attend Church services based on the geographical boundaries of their local ward, or congregation. This means that the racial, economic, and demographic composition of Latter-day Saint congregations generally mirrors that of the community.

In the past, because of local laws and customs, a few Church congregations restricted individuals of particular races from attending worship services. However, missionaries and some local leaders faithfully ministered to these members through home visits or by setting up separate groups they could participate in.

Members of different races and ethnicities in today’s global Church seek to become “one in Christ” as they serve alongside one another as teachers, as adult and youth leaders, and in many other assignments in their local congregations. Such practices help The Church of Jesus Christ of Latter-day Saints in its efforts to be a thoroughly integrated faith.

What does the Book of Mormon mean when it says the Lamanites would be cursed and would be given “a skin of blackness”?

In the prophet Nephi’s day, the curse of the Lamanites was that they were “cut off from [the Lord’s] presence … because of their iniquity.” This meant the Spirit of the Lord was withdrawn from their lives. When Lamanites later embraced the gospel of Jesus Christ, “the curse of God did no more follow them.”

The Book of Mormon states that “a skin of blackness” came upon the Lamanites after the Nephites separated from them. The nature and appearance of this mark are not fully understood. The mark initially distinguished the Lamanites from the Nephites. Later, as both the Nephites and Lamanites went through periods of wickedness and righteousness, the mark became irrelevant.

Book of Mormon teachings about the mark once associated with the Lamanites do not pertain to individuals of Lamanite descent today nor to any other people. Neither the curse nor the mark mentioned in the Book of Mormon are in any way related to the past priesthood and temple restriction.

The Church affirms Nephi’s teaching that the Lord “denieth none that come unto him, black and white, bond and free, male and female.” Latter-day Saints are blessed as they heed the Book of Mormon’s repeated warnings against pride and embrace its teaching that “all are alike unto God.”

What is the Church’s position on white supremacism?

The Church has issued the following statement about white supremacism: “There are some among the various pro-white and white supremacy communities who assert that the Church is neutral toward or in support of their views. Nothing could be further from the truth. In the New Testament, Jesus said: ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself’ (Matthew 22:37–39). The Book of Mormon teaches ‘all are alike unto God’ (2 Nephi 26:33).

“White supremacist attitudes are morally wrong and sinful, and we condemn them. Church members who promote or pursue a ‘white culture’ or white supremacy agenda are not in harmony with the teachings of the Church.”

Does the Church discourage interracial marriage?

The Church does not teach that mixed-race marriages are wrong and does not discourage interracial marriage. Many interracial, international, and intercultural couples share a strong foundation in the restored gospel of Jesus Christ and are sealed in holy temples.

Is dark skin a curse or sign of divine disfavor?

No. The scriptures declare that God invites “all to come unto him and partake of his goodness; and he denieth none that come unto him,” whether they be “black or white” or of any other race. President Russell M. Nelson testified: “God does not love one race more than another. … Your standing before God is not determined by the color of your skin.”

Some believe that their own appearance and customs are normal and view people who look different from them with suspicion or negativity. This unfortunate tendency is reflected in the histories of several of the world’s major religions. For centuries, many people perpetuated negative stereotypes about people from sub-Saharan Africa, often linking darker skin with the curse of Cain mentioned in the book of Genesis. Sadly, for a long time, this idea was used to justify the sinful practices of racial prejudice and slavery. The Church today condemns racial and cultural prejudice in any form.

The Book of Mormon tells of a people, the Lamanites, who were cursed with losing the Spirit and other blessings of the Lord for a time because of their wickedness. One passage in the Book of Mormon describes the Lamanites as having a “skin of blackness” that for a time distinguished them from the Nephites. When Lamanites turned to God, He received them as His people. Their experience affirms that our standing with God depends on our devotion to Him and His commandments, not on the color of our skin. The Book of Mormon testifies that “the one being is as precious in [God’s] sight as the other,” and that “the gate of heaven is open unto all, even to those who will believe on the name of Jesus Christ.”

Book of Mormon or other scriptural passages should never be used to justify racial prejudice or discrimination.

Does the Church teach that Jesus Christ was a white northern European, as is sometimes depicted in Church art?

No. Jesus Christ was born in Bethlehem to a Jewish woman and raised in Nazareth.

The fact that some popular Church artwork has portrayed Jesus as white does not mean, as some have mistakenly argued, that Jesus was “white” according to a modern understanding of race.

What can we do when we see or experience racial prejudice in our congregations?

Despite our efforts to live God’s standards, racism may still occur among Church members. Elder Fred A. “Tony” Parker, who served as an Area Seventy, shared his experience: “When I’ve been a victim of racism, I’ve found success in meeting it head-on, forgiving the individual and addressing the issue. If someone says something to hurt my feelings, I need to find a way to help him understand why that hurt. It is an opportunity not only to forgive but to build a relationship so that the person doesn’t just look at Tony Parker as an African-American but as a child of God. Jesus taught forgiveness, and He taught us when we have been offended to take it to the individual and work it out.”

If racial prejudice arises in our congregations, we can look for ways to kindly and courageously speak up for the dignity and rights of those who are harmed or marginalized. As the Apostle Paul taught, the health of the body of Christ depends on the health of all members. It’s important that we stand up for each other and defend what is right. Everyone benefits when racial prejudice is corrected. However difficult it may be to raise our voices or find the right words to express ideas clearly and kindly, we can talk to local leaders for counsel on how to help stop racism within our congregations. We can also share teachings from living prophets to help members recognize our responsibility to lead out in overcoming racism. Local leaders can work to ensure that members of all races in their congregations have opportunities to serve.

Addressing racism is a long-term process. Change ultimately comes as we are filled with charity—the pure love of Christ. To be filled with charity, we must come to truly understand what it means to love God with all of our heart, might, mind, and strength and to love our neighbors as ourselves.

The teachings of Jesus Christ and our kind, persistent effort can help improve attitudes and behaviors within our congregations and within ourselves. All of us can reach out to people who are different from us, get to know them, serve them, and come to love them.

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