Everything You Thought You Knew about the Priesthood and Temple Ban Is Wrong

A new book on the subject, already in its third printing, peels back decades of accreted myths and half-truths

Illustration courtesy of Beck Seamons

Upon first encountering this book, I did not like the title. By the time I ended the first chapter, however, I understood how fitting it was. In Second-Class Saints: Black Mormons and the Struggle for Racial Equality, Matthew Harris takes us on a journey to show how Black Americans and others of the Black African diaspora were made second-class saints, brothers, and sisters within the Church of Jesus Christ of Latter-day Saints. We journey through previously unexamined documents, minutes from general authority meetings, and accounts of early leaders’ actions, revealing how a knot¹ was tautly tied that would require decades of waiting and researching to undo.

The thrust of the entire book is captured in the cover design: a game of chess in which all of the white pieces block the stained glass window of a temple—apparently preventing the black piece from peering into the building—while the lone black piece holds its position. Centered in the stained glass is a beehive. Something seems to say that the lone black piece does not belong in the beehive, synonymous with Zion. What’s more, the black chess piece is a pawn, the least powerful piece on the board. Although the pawn can be promoted if it is located directly behind an opponent, this pawn is not, signifying that it cannot be promoted. The black piece is blocked, has nowhere to go, and cannot be promoted! This is a brilliant piece of artwork by James R. Perales that must be read and considered as the first page of the book, not overlooked or dismissed as a mere cover photo.

Using a multitude of references to create a solid documentary foundation, Harris outlines how German, Dutch, French, Portuguese, Danish, Finnish, and Japanese immigrants were adopted into the construct of whiteness and made racists while simultaneously cementing people of the Black African diaspora as second-class saints.

He guides us through an easy-to-follow lesson on the racial construct of the time (mid-1800s on) and shares how a book by Brigham Young’s daughter Susa Young Gates played a crucial pivotal role. I was not previously aware of this book.

When I was asked to read this book and write a review, I was nervous that there would be triggers and so initially decided that since I already knew the history of racism in Utah and the church, I didn’t need to read this book. Although there were some triggers, truth, honesty, and chewing well (as Mama taught me) enabled me to swallow the book’s troubling contents without any indigestion. However, I should issue a warning that gagging is a risk to those who begin this banquet with mouths full of falsehood; for those folks, attempting to spoon in large portions of historical truth could very well constitute a health hazard. 

I encourage readers to read slowly and thoughtfully. For some, learning things such as the origins of the damaging myth that Black saints must turn white to be saved will be healing and clarifying; for others, newfound knowledge will be coupled with grief. If you think you know all there is to know about the history of racism in Utah and in the church, trust me when I tell you that you do not.

Matthew Harris states that “Mormon racial teachings [have] damaged the lives of thousands of Black and biracial Latter-day Saints.” Although factual, this statement and the hundreds made similar to it fail to explain the full impact because thousands of white American members were likewise devastated by its deep roots in the church.

Despite the fact that reading the book is time-consuming, the payoff far exceeds the investment of energy. A plenteous list of references is provided to help in the journey.

Both during the time the priesthood and temple ban was in effect and since its removal in 1978, many books have been written about the Ban and its origins. Today, more than fifty years later, it feels that all of those books have been building towards this dramatic climax to reveal the truth of the often asked and debated “Why did God put the ban in place?” Matthew Harris’s Second-Class Saints now stands alongside Paul Reeve’s Let’s Talk About Race & Priesthood as the perfect couplet to answer every question and to move us from within the mythology to squarely inside historical truth. 

When asked at a book event in Salt Lake City why he wrote Second-Class Saints, Harris responded: “To help people heal.” If a person believes the old adage “The truth will set you free” and the motto of Utah’s Black history organization, “Unity through historical truth,” then Harris’s book will indeed bring healing to individuals, groups, and families, as well as help bring unity to the long divided membership.

As someone who followed the advice of Elder Boyd K. Packer to keep every question in the back of my mind because the day would arrive when each would be answered, I think that day has arrived for those who continued to ask.² For those of us who were told the truth very directly and powerfully by God, the day of confirmation and promise has arrived. With questions answered and understanding made available, perhaps Harris’s desire for healing for all who need it is also within reach. I for one have certainly felt divine balm being soothed into wounds and brokenness I was unaware I had while I read, learned, and permitted more light to enter me. Truly the age of the knot tied by man being untied by God¹ has arrived as documents have become available bringing much-needed light upon the matter. Matthew Harris has been a dedicated and steady steward to bring forth this book as the final act to finish untying that knot long ago wrought by the hand of man.

Second-Class Saints: Black Mormons and the Struggle for Racial Equality is a must in the library of all those who seriously care about the history of the construct of race and racism in the church and in the state of Utah. It is a light of truth that will lead the serious and sincere to a two-fold understanding that will then lead them to know, not just believe, that a change regarding race and racism today can be achieved because:

1. Race and racism are built on fiction

2. By removing “all the artificial preservatives and sweeteners . . . honesty is the only way to heal faith communities from the devastating effects of racism.” 

I therefore submit this mathematical equation to that end: 

(Honesty x 2) – Artificial Sweeteners = Healing

Matthew Harris explains church members’ long-lasting confusion as to when the priesthood and temple ban originated and clarifies why there was confusion, a confusion that has lasted over 170 years. He details the joint struggle of Black Americans and church leaders who believed it was custom rather than revelation: the former had to live with it and the latter had to enforce it. In 2025, the two official declarations will be studied church-wide, as part of Come, Follow Me. Here’s to hoping that both or either of the two aforementioned books are included as part of the curriculum on Official Declaration 2, to abolish once and for all the mythological question of why God put the ban into place. Another generation does not have to grow up embracing and struggling with it. Adults whose faith has become clouded by falsehoods can enter more light, thereby experiencing an increase of faith in God knowing that he did not subject generations to this policy over which many have exited the church.

After bringing us bravely and boldly through a sea of historical documents, meetings, and writings touching both the priesthood and temple ban and racism within the church, Harris ends with a breath of hope that the embracing of the truth “all are alike unto God” (2 Nephi 26:33) in policy, pulpit, and pew is upon us.

For me and those like me who received personal direct revelation to our persistent questions of “God, are Black people cursed?” and “God, why did you institute the priesthood and temple ban?” and were told by him “No” and “I did not,” for those like me who made the mistake of sharing our personal revelation with others and were ridiculed, harassed, and verbally beaten (and then subsequently decided it was best to hold our God-given insight close and be quiet because as God himself promised, the day would arrive when all would know the truth), we can now release a sigh of relief and joy in rejoicing because the day has arrived.

Maybe we can also toss a raspberry with an old childhood dance chanting, “I told you so!” To that, I think God the Father would simply throw his head back and laugh.

1. With thoughtless and impatient hands. We tangle up the plans The Lord hath wrought. And when we cry in pain He saith, “Be quiet, man, while I untie the knot.”

(“Prayers and Answers,” Elder Boyd K. Packer, October 1979 General Conference)

2. “Put difficult questions in the back of your minds and go about your lives. Ponder and pray quietly and persistently about them. The answer may not come as a lightning bolt. It may come as a little inspiration here and a little there, ‘line upon line, precept upon precept’ (D&C 98:12). Some answers will come from reading the scriptures, some from hearing speakers. And, occasionally, when it is important, some will come by very direct and powerful inspiration. The promptings will be clear and unmistakable.” (“Prayers and Answers,” Elder Boyd K. Packer, October 1979 General Conference)