Vol. 6, No. 10, 1989

Articles on Mormonism

Hiding behind his mother's skirt, the boy who many years later was to become the focus of nationwide attention, had his first look at a white man. This white man, George Bloomfield, who has been called "the most effective missionary to the Indians that the Church has ever had," was the first to introduce George P. Lee, a Native American youth, to the Book of Mormon, the restored gospel of Mormonism and the Indian Student Placement Program, (Southwest Saint Jan. 1983, pp. 9-10). Lee, who since 1975, has been a member of the First Council of the Seventy, a high office in the LDS Church, has just been excommunicated from that Church for "doctrinal differences" .

His participation in the Indian Student Placement Program (ISPP) and rise to power in the Church was seen as a "success story," (Salt Lake Tribune Sept. 2, 1989, p. 1B). In a booklet published by the LDS Church, Lee was quoted in 1978 as saying, "My experience on the placement program gave me my true identity. It gave me self esteem and confidence in myself to accomplish what I desired," (Indian Student Placement Service, p. 9).

The ISPP, "Is a program that provides, upon recommendation of the branch president or bishop, the opportunity for an Indian student to receive educational, spiritual, cultural, and social experiences by being placed in an LDS foster home for the school year," (The Indian Student Placement Service of LDS Social Service, pamphlet, Oct. 1978, p.2).

Though the words sound noble, the program was not praised by all. In his Masters dissertation, Clarence R. Bishop, cites several objections. "Complaints concerned were:

"1) the use of the Program as a proselyting enticement to encourage mass baptism of children on the reservations,

"2) The alienation of affection of children from their natural parents,

"3) The deprivation of parental responsibility of training and caring for their own children,

"4) The removal of children from the reservation for education when it was available in their own communities, and

"5) The use of poor case work practices in carrying out the Program," (Indian Placement: A History of the Indian Student Placement Program Of The Church Of Jesus Christ Of Latter-day Saints, University of Utah, June 1967, p. 57).

Years later the same concerns were still being voiced by critics of the ISPP. Vine Deloria Jr., a Sioux Indian and political science professor at the University of Arizona, made a similar observation. "...Mormons and Indians share a common heritage, but he complained Mormons are taking Indian children off reservations and indoctrinating them in the church's beliefs."

Deloria continued by stating, "...he sees great parallels between Mormons and Indians in the 1840's to the 1890's when the federal government tried to break down their social structures. "He said the Mormon Church Placement Program threatens Indians," (Salt Lake Tribune April 9, 1984).

It now appears that the Courts are beginning to take note of this situation. In 1978 Congress passed the Indian Child Welfare act. "The act gives tribal courts sole jurisdiction over placement of Indian children whose home is a reservation," (Insight, July 13, 1987 p. 58). Despite this help from the Courts and Congress, George P. Lee reiterates the same charge against the Mormon Church. "You are slowly causing a silent and subtle scriptural and spiritual slaughter of the Indians and other Lamanites.

"While physical extermination may have been one of (the) Federal government's policies long ago, your current scriptural and spiritual extermination of Indians and other Lamanites is the greater sin and great shall be your condemnation for this," (Deseret New Sept. 2, 1989).

Though the Mormon Church could do little about the criticism of others against its policies, they could react against Lee. "After reading in person a 23-page letter detailing his concerns, Lee said he was astounded at the speed with which he was ousted.

"Within minutes, two officials came to his office and told him to turn over all church property, including a credit card and a signed pass with which faithful Mormons gain entry to their temples.

"`I was stripped of everything,' said Lee... `It was just absolutely cold," (Salt Lake Tribune Sept. 10, 1989, p. 14B).

In commenting about the future of the American Indian in the LDS Church, "Dr. Lee said he was sure the church would soon appoint another American Indian as a general authority `so they can continue to look good,'" (Ibid Sept. 2, p. 1B).

Unfortunately, there is not a happy ending to this story. When Lee left the LDS Church, he did not become a Christian. Rather, he returned to the religion of his father. George P. Lee "seeks a spiritual rebirth" by "...heading to the mountains alone for a month or more of fasting, prayer and meditation....

"`It's the way of my people,' Lee, son of a medicine man said.... `My father would take me to a mountaintop and we'd communicate with the Great Spirit. I was more spiritual then than I am now...'" (Ibid Sept. 10, 1989 p.14B).

Please be in prayer for George P. Lee as he is searching for the True God. Pray that a Christian will have the opportunity to share the Gospel with him.