From 1:32:00
1:33:00 Jewish identity
Israel is an American colony.
1:34:00 Assimilation
1:35:00 Christianity is idolatry.
1:37:00 Periodic recidivism of Jews
1:38:00 Agnosticism
1:39:00 Islam is a Noahide religion.
1:40:00 Muslims have not obeyed quran.com/18/4
1:41:00 Jews who believe in reincarnation
1:42:00 13 Principles of Judaism
1:43:00 Conversion certificate
1:44:00 Adam Green
1:45:00 Neopaganism is an expression of antisemitism
1:47:00 Lutheran
1:49:00 Codified principles
1:50:00 Idolatry
1:51:00 Christianity is derived from Judaism.
1:52:00 Jesus in Islam
1:53:00 Idolatry
1:54:00 Nicene Creed
1:55:00 Idols of Antisemitism and Islamophobia
1:56:00 White Nationalist
1:57:00 Positive Christianity
1:58:00 Muslims in the West imported by Jews.
Ancient history
1:59:00 Pogrom
Jubilee
2:00:00 Expelling Jews
Church of England/Anglicanism/Episcopalians
2:01:00 The Founding Fathers were Heretical Christians.
2:02:00 WASPs won the Wars of the Reformation after the Spanish American War.
2:03:00 War finance is usury.
2:04:00 John Calvin
2:05:00 Liberalism, Nationalism and Communism were attempts to replace Christianity.
2:06:00 An American who wants a monarchy
2:07:00 TORRANCE joins to express surprise and hatred that Trizz and I support the reintroduction of slavery
2:09:00 Christianity is idolatry.
2:10:00 Marx was Lutheran.
2:11:00 Execution of Sabbath breakers
2:12:00 The First Amendment
Triz worships Triz.
2:13:00 Jews are a sophisticated soundboard.
2:15:00 Only heretic burning made Christianity work.
2:17:00 Mormons are Christian.
2:18:00 Germany
Logic and Order
2:19:00 Cult of Reason and Supreme Being
E Michael Jones does not believe in race.
2:20:00 Jared Taylor
2:21:00 Morals come from religion.
2:22:00 In the beginning was the Word and the Word was God.
2:23:00 The Book of John
2:24:00 Gentiles stole Jewish scripture.
2:25:00 Supersessionism
2:26:00 Islam
2:27:00 Truth is an airtight algorithm.
Mitt Romney
2:28:00 Mormons
The question of whether Mormons—specifically members of The Church of Jesus Christ of Latter-day Saints (LDS Church)—have become less racist is complex and depends on how one measures racism, whether institutionally, doctrinally, or individually. Historically, the LDS Church has a well-documented record of racial policies and teachings that many today would classify as racist, particularly regarding Black individuals. Over time, there have been significant shifts in official policies and public rhetoric, though perceptions of racism persist among some members, former members, and scholars. Let’s break this down.
Institutionally, the most glaring example of change is the 1978 revelation that ended the priesthood and temple ban, which had barred Black men from holding the priesthood and Black men and women from participating in key temple rituals since the mid-19th century. This ban, formalized under Brigham Young in 1852, was rooted in teachings that linked Black skin to curses from Cain or Ham, or to supposed premortal failings—ideas that were common in broader American society at the time but became uniquely codified in LDS practice. The reversal, announced by President Spencer W. Kimball, came after decades of pressure from civil rights movements, internal dissent, and the church’s global expansion into regions like Brazil and Africa, where racial mixing and Black membership complicated the policy’s enforcement. Since 1978, the church has emphasized racial equality in access to its ordinances, and membership among people of African descent has grown significantly, especially in Africa.
Doctrinally, the church has distanced itself from past justifications for the ban. A 2013 essay on “Race and the Priesthood,” published on the church’s official website, disavowed earlier theories that Black skin was a divine curse or a sign of inferiority, attributing the ban instead to historical context and human error rather than divine will. This marked a shift from earlier leaders like Brigham Young, who explicitly taught that Black people were cursed and inferior, to modern leaders who condemn racism unequivocally. For example, in 2020, President Russell M. Nelson partnered with the NAACP to promote racial harmony, and church leaders have repeatedly denounced prejudice in general conference talks. The Book of Mormon’s language about “dark skin” as a curse (e.g., 2 Nephi 5:21) remains, but official interpretations now often frame it as symbolic or cultural rather than racial, though this adjustment has not fully satisfied critics who see it as a lingering artifact of racist theology.
Individually, attitudes among members vary widely. Surveys suggest a mixed picture. A 2016 study cited in the Next Mormons research found that over 60% of self-identified U.S. Mormons believed the priesthood ban was God’s will, with only about 22% rejecting it outright—surprisingly, even some Black Mormons affirmed it, possibly reflecting theological loyalty over historical critique. Conversely, a 2023 survey of over 1,000 former members in the Mormon corridor listed race issues as a top reason for leaving, indicating that for some, the church’s racial legacy remains a breaking point. Anecdotal accounts from Black members, like those in the 2017 Salt Lake Tribune article, highlight ongoing experiences of stereotyping or slurs within congregations, suggesting that cultural racism persists despite institutional changes. Yet, others, like Black stake presidents Ahmad Corbitt and Tony Parker, have praised the church’s racial harmony, pointing to integrated wards and personal growth opportunities.
Broader societal trends also play a role. The LDS Church’s shift toward inclusivity mirrors America’s post-civil rights evolution, and its global growth—where most new members are non-white—necessitates a less Eurocentric stance. Initiatives like the 2018 NAACP partnership and increased diversity in church media reflect this adaptation. However, the lack of a formal apology for the ban, coupled with lingering folk beliefs (e.g., dark skin as a curse), fuels skepticism about the depth of change. Scholars like W. Paul Reeve argue that the church walks a tightrope, disavowing past racism without fully confronting it, perhaps to avoid undermining prophetic authority.
So, have Mormons become less racist? Institutionally and doctrinally, yes—policies and teachings have moved away from explicit racial discrimination toward a universalist stance. Among members, it’s less clear: while many embrace the church’s current anti-racism rhetoric, pockets of prejudice and historical baggage suggest the shift is incomplete. The church’s trajectory aligns with secular pressures and its own globalizing mission, but whether this fully erases its racist past is a matter of perspective—progress is evident, yet for some, it’s not enough.
2:36:00 Straits of Malacca
2:37:00 Taiwan
2:38:00 Immigration
2:39:00 American imperialism
Gaza
2:40:00 Trump
2:41:00 Zion Don
Nick Fuentes
2:43:00 World Reserve Currency
Ukraine
2:44:00 Christianity
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