Main Page: Latter-day Saint Racial History
The Church of Jesus Christ and Black People: 1830-1837
Historical Background: The "Curse of Ham" and the "Curse of Cain"
"Noah Damning Ham" by Ivan Stepanovitch Ksenofontov, nineteenth century.
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The belief that black Africans were descended from Noah's son Ham dates back at least to Hebraic literature from A.D. 200 to 600, but did not become widespread until the British "discovery" of Africa in the sixteenth century. Because Ham's son Canaan was cursed by Noah to be a "servant of servants" (Genesis 9:25), in the seventeenth century this became a common rationalization for African slavery. This theory fell into disuse for a time but was revived in the nineteenth century to answer criticisms from evangelical abolitionists. Personal statements of Joseph Smith reveal that he also believed black people were descended from Ham, and that for a time he likewise believed they were cursed to be slaves, but there is no record of him teaching these things as doctrine and his view on the latter point had changed by the time he formulated a plan for ending slavery.
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While sharing the belief that Africans were the seed of Ham, abolitionists argued that they were descended not from Canaan but from one of Ham's other sons, Cush, or from all four, and that the curse therefore did not cover them. Therefore another argument was formulated, that Africans were also descendants of Cain, who was cursed for murdering his brother Abel and for loving Satan more than God. Hence they were cursed regardless of their Hamitic lineage. The actual curse on Cain was being cut off from the presence of God, but it also came with a mark so that people would recognize him and not kill him.
"Cain Flying Before Jehovah's Curse", Fernand Cormon, 1880. Based on the description in Victor Hugo's La Légende des siècles (The Legend of the Ages), a volume of poems covering humanity's history and evolution.
The Bible is silent on what this mark was and whether it was passed on to his descendants, and even if it was, it would not mean that they were under the same curse forever. But Protestants began to argue that this mark was black skin and that the curse justified slavery. In her poem "On Being Brought from Africa to America", eighteenth-century slave and poetess Phillis Wheatley wrote: "Some view our sable race with scornful eyes; 'Their color is a diabolic dye.' Remember Christians; Negroes black as Cain, May be refined, and join the angelic train."
The Church of Jesus Christ is Restored
The Book of Mormon, published in March 1830 as canonized LDS scripture and the "keystone of our religion", says in 2 Nephi 26:33, "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; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile." This mention of "black and white" almost certainly does not refer to race, a social construct that dates only to 1775 and certainly had no place in ancient Hebrew thought. "White" in the Book of Mormon symbolizes purity and "black" symbolizes wickedness, so this verse is referring to the righteous and wicked, as in the similar verses Alma 1:30 and 11:44. Still, these terms have long been interpreted in the context of American racial views, and this verse is no exception. Elsewhere in the book, Mosiah 2:13 and Alma 27:9 mentioned that the righteous Nephite king Mosiah outlawed slavery. Most early LDS converts were from New England or nearby, and as such also opposed slavery, though many were wary about the radical abolitionist movement. Black people were welcomed into the Church along with whites, and though their portion of the membership reached no more than six during its first decade, this was probably due to the de facto segregation of American culture even in the North.
The Book of Mormon describes ancestors of the Native Americans being cursed with a "skin of blackness" when they were wicked and becoming "white and delightsome" when they repented, and nineteenth-century church members interpreted this more literally than we do today, but that concept was rarely a source of prejudice and Native Americans were always highly regarded within the Church. Though explicit connections were rarely drawn between this "skin of blackness" and that of the African race, or between this curse and those of Ham and Cain, early members probably saw the former as corroboration of the latter. The Book of Mormon also mentions that all of mankind except for innocent children is under a "curse of Adam" or "curse of a broken law" (Moroni 8:8,24). Thus, when early church leaders speak of curses it is sometimes difficult to tell whether they were speaking out of prejudice or objectively stating beliefs. Moses 7:22 in Joseph Smith's 1831 revision of the Bible states that "the seed of Cain were black, and had not place among [the sons of Adam]", but as with the Book of Mormon this is probably metaphorical.
In July 1831, History of the Church 1:190 records, "The first Sabbath after our arrival in Jackson county, Brother W. W. Phelps preached to a western audience over the boundary of the United States, wherein were present specimens of all the families of the earth; Shem, Ham and Japheth; several of the Lamanites or Indians - representative of Shem; quite a respectable number of negroes - descendants of Ham; and the balance was made up of citizens of the surrounding country, and fully represented themselves as pioneers of the west. At this meeting two were baptized, who had previously believed in the fulness of the Gospel."
The Book of Mormon describes ancestors of the Native Americans being cursed with a "skin of blackness" when they were wicked and becoming "white and delightsome" when they repented, and nineteenth-century church members interpreted this more literally than we do today, but that concept was rarely a source of prejudice and Native Americans were always highly regarded within the Church. Though explicit connections were rarely drawn between this "skin of blackness" and that of the African race, or between this curse and those of Ham and Cain, early members probably saw the former as corroboration of the latter. The Book of Mormon also mentions that all of mankind except for innocent children is under a "curse of Adam" or "curse of a broken law" (Moroni 8:8,24). Thus, when early church leaders speak of curses it is sometimes difficult to tell whether they were speaking out of prejudice or objectively stating beliefs. Moses 7:22 in Joseph Smith's 1831 revision of the Bible states that "the seed of Cain were black, and had not place among [the sons of Adam]", but as with the Book of Mormon this is probably metaphorical.
In July 1831, History of the Church 1:190 records, "The first Sabbath after our arrival in Jackson county, Brother W. W. Phelps preached to a western audience over the boundary of the United States, wherein were present specimens of all the families of the earth; Shem, Ham and Japheth; several of the Lamanites or Indians - representative of Shem; quite a respectable number of negroes - descendants of Ham; and the balance was made up of citizens of the surrounding country, and fully represented themselves as pioneers of the west. At this meeting two were baptized, who had previously believed in the fulness of the Gospel."
Black Pete
Elder George A. Smith recalled, "There was at this time in Kirtland, a society that had undertaken to have a community of property; it has sometimes been denominated the Morley family, as there was a number of them located on a farm owned by Captain Isaac Morley. These persons had been baptized, but had not yet been instructed in relation to their duties. A false spirit entered into them, developing their singular, extravagant and wild ideas. They had a meeting at the farm, and among them was a negro known generally as Black Pete, who became a revelator. Others also manifested wonderful developments; they could see angels, and letters would come down from heaven, they said, and they would be put through wonderful unnatural distortions. Finally on one occasion, Black Pete got sight of one of those revelations carried by a black angel, he started after it, and ran off a steep wash bank twenty-five feet high, passed through a tree top into the Chagrin river beneath. He came out with a few scratches, and his ardor somewhat cooled.
"Joseph Smith came to Kirtland, and taught that people in relation to their error. He showed them that the Spirit of God did not bind men nor make them insane, and that the power of the adversary which had been manifested in many instances was visible even from that cause, for persons under its influence became helpless, and were bound hand and foot as in chains, being as immovable as a stick of timber. When Joseph came to instruct these Saints in relation to the true Spirit, and the manner of determining the one from the other, in a short time a number of those who had been influenced by those foul manifestations, apostatized. Among the number was Wycom Clark; he got a revelation that he was to be the prophet - that he was the true revelator; and himself, Northrop Sweet and four other individuals retired from the Church, and organized the ‘Pure Church of Christ’, as they called it, composed of six members, and commenced having meetings, and preaching, but that was the extent of the growth of this early schism. John Noah, another of this class, assumed to be a prophet, and in consequence thereof was expelled from the church."
It is not known whether Black Pete apostatized along with these people, but he disappears from the historical record around this time. Historian Mark Staker concluded, "Black Pete’s presence in the Mormonite community raised numerous other questions about gifts of the Spirit and discerning the things of God that provided a revelatory response. These revelations continue to provide spiritual insight and answer additional questions within the Latter-day Saint tradition today... Other black Latter-day Saints also contributed to the early development of the Restoration. However, it seems that none of them had as much influence on the early development of the movement as Black Pete."
"Joseph Smith came to Kirtland, and taught that people in relation to their error. He showed them that the Spirit of God did not bind men nor make them insane, and that the power of the adversary which had been manifested in many instances was visible even from that cause, for persons under its influence became helpless, and were bound hand and foot as in chains, being as immovable as a stick of timber. When Joseph came to instruct these Saints in relation to the true Spirit, and the manner of determining the one from the other, in a short time a number of those who had been influenced by those foul manifestations, apostatized. Among the number was Wycom Clark; he got a revelation that he was to be the prophet - that he was the true revelator; and himself, Northrop Sweet and four other individuals retired from the Church, and organized the ‘Pure Church of Christ’, as they called it, composed of six members, and commenced having meetings, and preaching, but that was the extent of the growth of this early schism. John Noah, another of this class, assumed to be a prophet, and in consequence thereof was expelled from the church."
It is not known whether Black Pete apostatized along with these people, but he disappears from the historical record around this time. Historian Mark Staker concluded, "Black Pete’s presence in the Mormonite community raised numerous other questions about gifts of the Spirit and discerning the things of God that provided a revelatory response. These revelations continue to provide spiritual insight and answer additional questions within the Latter-day Saint tradition today... Other black Latter-day Saints also contributed to the early development of the Restoration. However, it seems that none of them had as much influence on the early development of the movement as Black Pete."
Prophecy of a Civil War
On Christmas day, 1832, Joseph Smith felt that "appearances of troubles among the nations" were becoming "more visible... than they had previously been since the Church began her journey out of the wilderness." Slavery had become a contentious political issue and South Carolina had recently challenged the federal government by nullifying the Tariffs of 1828 and 1832, which it held to be unconstitutional. On this day Joseph received a revelation: "Verily, thus saith the Lord concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls; and the time will come that war will be poured out upon all nations, beginning at this place. For behold, the Southern States shall be divided against the Northern States, and the Southern States will call on other nations, even the nation of Great Britain, as it is called, and they shall also call upon other nations, in order to defend themselves against other nations; and then war shall be poured out upon all nations.
"And it shall come to pass, after many days, slaves shall rise up against their masters, who shall be marshaled and disciplined for war. And it shall come to pass also that the remnants who are left of the land will marshal themselves, and shall become exceedingly angry, and shall vex the Gentiles with a sore vexation. And thus, with the sword and by bloodshed the inhabitants of the earth shall mourn; and with famine, and plague, and earthquake, and the thunder of heaven, and the fierce and vivid lightning also, shall the inhabitants of the earth be made to feel the wrath, and indignation, and chastening hand of an Almighty God, until the consumption decreed hath made a full end of all nations; that the cry of the saints, and of the blood of the saints, shall cease to come up into the ears of the Lord of Sabaoth, from the earth, to be avenged of their enemies. Wherefore, stand ye in holy places, and be not moved, until the day of the Lord come; for behold, it cometh quickly, saith the Lord. Amen."
"And it shall come to pass, after many days, slaves shall rise up against their masters, who shall be marshaled and disciplined for war. And it shall come to pass also that the remnants who are left of the land will marshal themselves, and shall become exceedingly angry, and shall vex the Gentiles with a sore vexation. And thus, with the sword and by bloodshed the inhabitants of the earth shall mourn; and with famine, and plague, and earthquake, and the thunder of heaven, and the fierce and vivid lightning also, shall the inhabitants of the earth be made to feel the wrath, and indignation, and chastening hand of an Almighty God, until the consumption decreed hath made a full end of all nations; that the cry of the saints, and of the blood of the saints, shall cease to come up into the ears of the Lord of Sabaoth, from the earth, to be avenged of their enemies. Wherefore, stand ye in holy places, and be not moved, until the day of the Lord come; for behold, it cometh quickly, saith the Lord. Amen."
Elijah Ables
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Elijah Ables (note: virtually all sources besides his own early signature spell his last name as "Able" or "Abel") was an escaped slave who was baptized in September 1832 by Ezekiel Roberts and ordained an Elder in March 1836 by Joseph Smith himself. In December he was ordained to the Third Quorum of the Seventy by Zebedee Coltrin. He went on to serve three missions in New York, Canada and Ohio - in 1836, 1843, and 1884. While in Nauvoo he worked as a mortician and once made an unsuccessful attempt to rescue Joseph Smith from imprisonment in Carthage Jail. Over the course of his life he worked as a carpenter on the Kirtland, Nauvoo, and Salt Lake Temples.
Elijah Ables received his patriarchal blessing from Joseph Smith, Sr. It read: "Brother Able [sic], in the name of Jesus I lay my hands upon they [sic] head to bless thee and thou shalt be blessed even forever. I seal upon thee a father’s blessing, because thou art an orphan, for thy father, hath never done his duty toward thee, but the Lord hast had his eye upon thee, and brought thee through straits and thou hast come to be reckoned with the saints of the Most High. Thou hast been ordained an Elder and anointed to secure thee against the power of the destroyer. Thou shalt see his power in laying waste the nations, & the wicked slaying the wicked, while blood shall run down the streets like water, and thy heart shall weep over their calamities. Angels shall visit thee and thou shalt receive comfort. They shall call thee blessed and deliver thee from thine enemies. They shall break thy bands and keep thee from afflictions. They [sic] name is written in the Lamb’s book of life.
"Thou shalt travel in the East and visit foreign countries, speak in all various tongues, and thou shalt be able to teach different languages. Thou shall see visions of this world and other worlds and comprehend the laws of all kingdoms, and confound the wisdom of this generation. Thy life shall be preserved to a good old age. Thou must seek first the kingdom of heaven and all blessings shall be added thereunto. Thou shalt be made equal to thy brethren and thy soul be white in eternity and thy robes glittering: thou shalt receive these blessings because of the covenants of thy fathers. Thou shalt save thousands, do much good, and receive all the power that thou needest to accomplish thy mission. These and all the blessings which thou canst desire in righteousness, I seal upon thee, in the name of Jesus, Amen. W[arren] A. Cowdery, Assistant Recorder."
Elijah Ables received his patriarchal blessing from Joseph Smith, Sr. It read: "Brother Able [sic], in the name of Jesus I lay my hands upon they [sic] head to bless thee and thou shalt be blessed even forever. I seal upon thee a father’s blessing, because thou art an orphan, for thy father, hath never done his duty toward thee, but the Lord hast had his eye upon thee, and brought thee through straits and thou hast come to be reckoned with the saints of the Most High. Thou hast been ordained an Elder and anointed to secure thee against the power of the destroyer. Thou shalt see his power in laying waste the nations, & the wicked slaying the wicked, while blood shall run down the streets like water, and thy heart shall weep over their calamities. Angels shall visit thee and thou shalt receive comfort. They shall call thee blessed and deliver thee from thine enemies. They shall break thy bands and keep thee from afflictions. They [sic] name is written in the Lamb’s book of life.
"Thou shalt travel in the East and visit foreign countries, speak in all various tongues, and thou shalt be able to teach different languages. Thou shall see visions of this world and other worlds and comprehend the laws of all kingdoms, and confound the wisdom of this generation. Thy life shall be preserved to a good old age. Thou must seek first the kingdom of heaven and all blessings shall be added thereunto. Thou shalt be made equal to thy brethren and thy soul be white in eternity and thy robes glittering: thou shalt receive these blessings because of the covenants of thy fathers. Thou shalt save thousands, do much good, and receive all the power that thou needest to accomplish thy mission. These and all the blessings which thou canst desire in righteousness, I seal upon thee, in the name of Jesus, Amen. W[arren] A. Cowdery, Assistant Recorder."
Free People of Color
Much of the persecution of the Saints in Jackson county, Missouri began with William W. Phelps' 1833 editorial in the Evening and Morning Star titled "Free People of Color", which warned missionaries about proselyting among slaves or free blacks. He wrote: "To prevent any misunderstanding among the churches abroad, respecting free people of color, who may think of coming to the western boundaries of Missouri, as members of the Church, we quote the following clauses from the laws of Missouri:
"'Section 4. - Be it further enacted, that hereafter no free negro or mulatto, other than a citizen of someone of the United States, shall come into or settle in this state under any pretext whatever; and upon complaint made to any justice of the peace, that such person is in his county, contrary to the provisions of this section, if it shall appear that such person is a free negro or mulatto, and that he hath come into this state after the passage of this act, and such person shall not produce a certificate, attested by the seal of some court of record in someone of the United States, evidencing that he is a citizen of such state, the justice shall command him forthwith to depart from this state; and in case such negro or mulatto shall not depart from the state within thirty days after being commanded so to do as aforesaid, any justice of the peace, upon complaint thereof to him made may cause such person to be brought before him and may commit him to the common gaol [jail] of the county in which he may be found, until the next term of the circuit court to be held in such county.
"And the said court shall cause such person to be brought before them and examine into the cause of commitment; and if it shall appear that such person came into the state contrary to the provisions of this act, and continued therein after being commanded to depart as aforesaid, such court may sentence such person to receive ten lashes on his or her bare back, and order him to depart the state; and if he or she shall not depart, the same proceedings shall be had and punishment inflicted, as often as may be necessary, until such person shall depart the state.
"'Sec. 5. - Be it further enacted, that if any person shall, after the taking effect of this act, bring into this state any free negro or mulatto, not having in his possession a certificate of citizenship as required by this act, (he or she) shall forfeit any pay, for every person so brought, the sum of five hundred dollars, to be recovered by action of debt in the name of the state, to the use of the university, in any court having competent jurisdiction; in which action the defendant may be held to bail, of right and without affidavit; and it shall be the duty of the attorney-general or circuit attorney of the district in which any person so offending may be found, immediately upon information given of such offenses to commence and prosecute an action as aforesaid.'
"Slaves are real estate in this and other states, and wisdom would dictate great care among the branches of the Church of Christ on this subject. So long as we have no special rule in the Church, as to people of color, let prudence guide, and while they, as well as we, are in the hands of a merciful God, we say: Shun every appearance of evil." This article was misinterpreted by those who already distrusted the Mormons as telling free blacks how to get into Missouri and join Church there, adding to their numbers and influence.
The Missourian Reaction
The Missourians were not amused and issued an anti-Mormon tract called "The Manifesto of the Mob" that listed their grievances against the Latter-day Saints, and was signed by hundreds of residents including many city officials. Part of it read: "But their conduct here stands their characters in their true colors. More than a year since, it was ascertained that they had been tampering with our slaves, and endeavoring to sow dissensions and raise seditions amongst them. Of this their 'Mormon' leaders were informed, and they said they would deal with any of their members who should again in like case offend. But how spacious are appearances. In a late number of the Star, published in Independence by the leaders of the sect, there is an article inviting free Negroes and mulattoes from other states to become 'Mormons,' and remove and settle among us.
"This exhibits them in still more odious colors. It manifests a desire on the part of their society, to inflict on our society an injury that they know would be to us entirely insupportable, and one of the surest means of driving us from the country; for it would require none of the supernatural gifts that they pretend to, to see that the introduction of such a caste among us would corrupt our blacks, and instigate them to bloodshed... They declare openly that their God hath given them this country of land, and that sooner or later they must and will have possession of our lands for inheritance; and, in fine, they have conducted themselves on many other occasions, and such a manner, that we believe it a duty we owe to ourselves, our wives, and children, to the cause of public morals, to remove them from among us, as we are not prepared to give up our pleasant places and goodly possessions to them or to receive into the bosom of our families, as fit companions for wives and daughters, the degraded and corrupted free Negroes and mulattos that are now invited to settle among us."
Brother Phelps issued an "Extra" on July 16, clarifying: "Having learned with extreme regret, that an article entitled, 'Free People of Color', in the last number of the Star, has been misunderstood, we feel in duty bound to state, in this Extra, that our intention was not only to stop free people of color from emigrating to this state but to prevent them from being admitted as members of the Church. On the second column of the one hundred and eleventh page of the same paper, may be found this paragraph: - 'Our brethren will find an extract of the law of this state, relative to free people of color, on another page of this paper. Great care should be taken on this point. The Saints must shun every appearance of evil. As to slaves, we have nothing to say; in connection with the wonderful events of this age much is doing towards abolishing slavery, and colonizing the blacks in Africa.'
"We often lament the situation of our sister states in the south, and we fear, lest, as has been the case, the blacks should rise and spill innocent blood, for they are ignorant, and a little may lead them to disturb the peace of society. To be short, we are opposed to having free people of color admitted into the state; and we say, that none will be admitted into the Church; for we are determined to obey the laws and constitutions of our country, that we may have that protection which the sons of liberty inherit from the legacy of Washington, through the favorable auspices of a Jefferson and Jackson." This clarification, and the rule against black admittance that Brother Phelps had suddenly taken the liberty of adopting, did nothing to mollify the Missourians. They rewrote their accusations and added additional demands. Their outrage over this and other issues culminated in mob violence, the destruction of the press, and the expulsion of the Saints from Jackson County in October.
"'Section 4. - Be it further enacted, that hereafter no free negro or mulatto, other than a citizen of someone of the United States, shall come into or settle in this state under any pretext whatever; and upon complaint made to any justice of the peace, that such person is in his county, contrary to the provisions of this section, if it shall appear that such person is a free negro or mulatto, and that he hath come into this state after the passage of this act, and such person shall not produce a certificate, attested by the seal of some court of record in someone of the United States, evidencing that he is a citizen of such state, the justice shall command him forthwith to depart from this state; and in case such negro or mulatto shall not depart from the state within thirty days after being commanded so to do as aforesaid, any justice of the peace, upon complaint thereof to him made may cause such person to be brought before him and may commit him to the common gaol [jail] of the county in which he may be found, until the next term of the circuit court to be held in such county.
"And the said court shall cause such person to be brought before them and examine into the cause of commitment; and if it shall appear that such person came into the state contrary to the provisions of this act, and continued therein after being commanded to depart as aforesaid, such court may sentence such person to receive ten lashes on his or her bare back, and order him to depart the state; and if he or she shall not depart, the same proceedings shall be had and punishment inflicted, as often as may be necessary, until such person shall depart the state.
"'Sec. 5. - Be it further enacted, that if any person shall, after the taking effect of this act, bring into this state any free negro or mulatto, not having in his possession a certificate of citizenship as required by this act, (he or she) shall forfeit any pay, for every person so brought, the sum of five hundred dollars, to be recovered by action of debt in the name of the state, to the use of the university, in any court having competent jurisdiction; in which action the defendant may be held to bail, of right and without affidavit; and it shall be the duty of the attorney-general or circuit attorney of the district in which any person so offending may be found, immediately upon information given of such offenses to commence and prosecute an action as aforesaid.'
"Slaves are real estate in this and other states, and wisdom would dictate great care among the branches of the Church of Christ on this subject. So long as we have no special rule in the Church, as to people of color, let prudence guide, and while they, as well as we, are in the hands of a merciful God, we say: Shun every appearance of evil." This article was misinterpreted by those who already distrusted the Mormons as telling free blacks how to get into Missouri and join Church there, adding to their numbers and influence.
The Missourian Reaction
The Missourians were not amused and issued an anti-Mormon tract called "The Manifesto of the Mob" that listed their grievances against the Latter-day Saints, and was signed by hundreds of residents including many city officials. Part of it read: "But their conduct here stands their characters in their true colors. More than a year since, it was ascertained that they had been tampering with our slaves, and endeavoring to sow dissensions and raise seditions amongst them. Of this their 'Mormon' leaders were informed, and they said they would deal with any of their members who should again in like case offend. But how spacious are appearances. In a late number of the Star, published in Independence by the leaders of the sect, there is an article inviting free Negroes and mulattoes from other states to become 'Mormons,' and remove and settle among us.
"This exhibits them in still more odious colors. It manifests a desire on the part of their society, to inflict on our society an injury that they know would be to us entirely insupportable, and one of the surest means of driving us from the country; for it would require none of the supernatural gifts that they pretend to, to see that the introduction of such a caste among us would corrupt our blacks, and instigate them to bloodshed... They declare openly that their God hath given them this country of land, and that sooner or later they must and will have possession of our lands for inheritance; and, in fine, they have conducted themselves on many other occasions, and such a manner, that we believe it a duty we owe to ourselves, our wives, and children, to the cause of public morals, to remove them from among us, as we are not prepared to give up our pleasant places and goodly possessions to them or to receive into the bosom of our families, as fit companions for wives and daughters, the degraded and corrupted free Negroes and mulattos that are now invited to settle among us."
Brother Phelps issued an "Extra" on July 16, clarifying: "Having learned with extreme regret, that an article entitled, 'Free People of Color', in the last number of the Star, has been misunderstood, we feel in duty bound to state, in this Extra, that our intention was not only to stop free people of color from emigrating to this state but to prevent them from being admitted as members of the Church. On the second column of the one hundred and eleventh page of the same paper, may be found this paragraph: - 'Our brethren will find an extract of the law of this state, relative to free people of color, on another page of this paper. Great care should be taken on this point. The Saints must shun every appearance of evil. As to slaves, we have nothing to say; in connection with the wonderful events of this age much is doing towards abolishing slavery, and colonizing the blacks in Africa.'
"We often lament the situation of our sister states in the south, and we fear, lest, as has been the case, the blacks should rise and spill innocent blood, for they are ignorant, and a little may lead them to disturb the peace of society. To be short, we are opposed to having free people of color admitted into the state; and we say, that none will be admitted into the Church; for we are determined to obey the laws and constitutions of our country, that we may have that protection which the sons of liberty inherit from the legacy of Washington, through the favorable auspices of a Jefferson and Jackson." This clarification, and the rule against black admittance that Brother Phelps had suddenly taken the liberty of adopting, did nothing to mollify the Missourians. They rewrote their accusations and added additional demands. Their outrage over this and other issues culminated in mob violence, the destruction of the press, and the expulsion of the Saints from Jackson County in October.
Two years later, in Journal of a Residence and Tour in the United States of North America, from April, 1833 to October, 1834, E.S. Abdy commented, "As the promulgators of this extraordinary legend [the Mormons] maintain the natural equality of mankind, without excepting the native Indians or the African race, there is little reason to be surprised at the cruel persecution by which they have suffered, and still less at the continued accession of converts among those who sympathize with the wrongs of others or seek an asylum for their own. The preachers and believers of the following doctrines were not likely to remain, unmolested, in the State of Missouri."
The Slavery Question
On December 16, 1833, Joseph Smith received a revelation about the Constitution that says, in what later became Doctrine and Covenants 101:79, "Therefore, it is not right that any man should be in bondage one to another." Though later interpreted as a reference to slavery, at the time it was never referenced in such discussions. In 1834, after the Evening and Morning Star was reestablished in Ohio, it issued an extensive rebuttal to the Missourian accusations, insisting that no Mormon had ever been implicated for tampering with slaves, and adding, "All who are acquainted with the situation of slave States, know that the life of every white is in constant danger, and to insinuate any thing which could possibly be interpreted by a slave, that it was not just to hold human beings in bondage, would be jeopardizing the life of every white inhabitant in the country. For the moment an insurrection should break out, no respect would be paid to age, sex, or religion by an enraged, jealous, and ignorant black banditti. And the individual who would not immediately report any one who might be found influencing the minds of slaves with evil, would be beneath even the slave himself, and unworthy the privilege of a free Government."
The Curse of Cain
In the March 1835 Latter Day Saints' Messenger and Advocate, William W. Phelps asked rhetorically, "Is or is it not apparent from reason and analogy as drawn from a careful reading of the Scriptures, that God causes the saints, or people that fall away from his church to be cursed in time, with a black skin? Was or was not Cain, being marked, obliged to inherit the curse, he and his children, forever? And if so, as Ham, like other sons of God, might break the rule of God, by marrying out of the church, did or did he not, have a Canaanite wife, whereby some of the black seed was preserved through the flood, and his son, Canaan, after he laughed at his grand father's nakedness, heired three curses: one from Cain for killing Abel; one from Ham for marrying a black wife, and one from Noah for ridiculing what God had respect for? Are or are not the Indians a sample of marking with blackness for rebellion against God's holy word and holy order? And can or can we not observe in the countenances of almost all nations, except the Gentile, a dark, sallow hue, which tells the sons of God, without a line of history, that they have fallen or changed from the original beauty and grace of father Adam?
"So many questions for this letter. Now there are other important facts, and doings of God, which might lead all men to repent before judgment, if they were willing to be guided by truth and escape calamity. I mean such facts as would produce conviction in any heart but such as Satan has really case-hardened for a tour in that region where the smoke of their torment ascends up forever and ever. That God punishes the nations that forget him, and those that do not fear him, is evident from common history, but especially from Scripture. From Cain's officiating at the altar, I have no doubt but he was a high priest after the holy order of God, and he, for being overcome by Satan, when he had such great light, was marked and sent to a land of out-casts, to live by his own inventions, and the assistance of the evil one, who might have translated him and his city down to more gloomy regions, for all I know, as an honor for being the first convert, in this world, to endless misery and punishment. Why he has a history in the bible remains to be told.
"Perhaps all the nations before the flood, except Cain and his posterity, were enlightened by the preaching of the gospel, for they were destroyed by the deluge, and God rarely destroys a people until they are made acquainted with their situation, and they sin beyond law. The Babelites were dispersed throughout the face of the whole world for their presumption and folly. The Egyptians found a watery grave for undertaking to cope with God, when enlightened by his messengers and miracles. Israel was dispersed among all nations for disobeying the commandments: and I greatly fear, that the Gentiles will 'wax fat and kick' at the fulness of the gospel, and 'fill the measure of their glory' with iniquity, and be turned into hell with all their great prototypes, that have singed the locks of their beauty, with the blaze of their own glory, by denying the gift of the Holy Ghost."
The Curse of Cain
In the March 1835 Latter Day Saints' Messenger and Advocate, William W. Phelps asked rhetorically, "Is or is it not apparent from reason and analogy as drawn from a careful reading of the Scriptures, that God causes the saints, or people that fall away from his church to be cursed in time, with a black skin? Was or was not Cain, being marked, obliged to inherit the curse, he and his children, forever? And if so, as Ham, like other sons of God, might break the rule of God, by marrying out of the church, did or did he not, have a Canaanite wife, whereby some of the black seed was preserved through the flood, and his son, Canaan, after he laughed at his grand father's nakedness, heired three curses: one from Cain for killing Abel; one from Ham for marrying a black wife, and one from Noah for ridiculing what God had respect for? Are or are not the Indians a sample of marking with blackness for rebellion against God's holy word and holy order? And can or can we not observe in the countenances of almost all nations, except the Gentile, a dark, sallow hue, which tells the sons of God, without a line of history, that they have fallen or changed from the original beauty and grace of father Adam?
"So many questions for this letter. Now there are other important facts, and doings of God, which might lead all men to repent before judgment, if they were willing to be guided by truth and escape calamity. I mean such facts as would produce conviction in any heart but such as Satan has really case-hardened for a tour in that region where the smoke of their torment ascends up forever and ever. That God punishes the nations that forget him, and those that do not fear him, is evident from common history, but especially from Scripture. From Cain's officiating at the altar, I have no doubt but he was a high priest after the holy order of God, and he, for being overcome by Satan, when he had such great light, was marked and sent to a land of out-casts, to live by his own inventions, and the assistance of the evil one, who might have translated him and his city down to more gloomy regions, for all I know, as an honor for being the first convert, in this world, to endless misery and punishment. Why he has a history in the bible remains to be told.
"Perhaps all the nations before the flood, except Cain and his posterity, were enlightened by the preaching of the gospel, for they were destroyed by the deluge, and God rarely destroys a people until they are made acquainted with their situation, and they sin beyond law. The Babelites were dispersed throughout the face of the whole world for their presumption and folly. The Egyptians found a watery grave for undertaking to cope with God, when enlightened by his messengers and miracles. Israel was dispersed among all nations for disobeying the commandments: and I greatly fear, that the Gentiles will 'wax fat and kick' at the fulness of the gospel, and 'fill the measure of their glory' with iniquity, and be turned into hell with all their great prototypes, that have singed the locks of their beauty, with the blaze of their own glory, by denying the gift of the Holy Ghost."
The Slavery Question
Doctrine and Covenants 134:12, part of a statement on government ratified by the Church on August 17, 1835, reads "We believe it just to preach the gospel to the nations of the earth, and warn the righteous to save themselves from the corruption of the world; but we do not believe it right to interfere with bond-servants, neither preach the gospel to, nor baptize them contrary to the will and wish of their masters, nor to meddle with or influence them in the least to cause them to be dissatisfied with their situations in this life, thereby jeopardizing the lives of men; such interference we believe to be unlawful and unjust, and dangerous to the peace of every government allowing human beings to be held in servitude." (Though obviously referring to slaves, in modern times it could also refer to Muslims. Mike Johnson explained that "individuals in various tribes, particularly in the Moslem world, are in effect bonded to the tribal leaders, in ways we often don't really understand. Islam means 'submission.' Individuals submit to the 'guidance' of their leaders by solemn vows. Attempting to break that submission, which starts very early in life, is problematic and often results in the death of the one who breaks his or her vows of submission.")
The following month in the Messenger and Advocate Joseph Smith sent a letter to the "elders abroad", clarifying that this proselyting restriction did not nullify the Church's belief "in preaching the doctrine of repentance in all the world, both to old and young, rich and poor, bond and free... [I]t should be the duty of an elder, when he enters into a house to salute the master of that house, and if he gain his consent, then he may preach to all that are in that house, but if he gain not his consent, let him go not unto his slaves or servants, but let the responsibility be upon the head of the master of that house, and the consequences thereof, and the guilt of that house is no longer upon thy skirts: Thou art free; therefore, shake off the dust of thy feet, and go thy way. But if the master of that house give consent, that thou mayest preach to his family, his wife, his children, and his servants, his man-servants, or his maid-servants, or his slaves, then it should be the duty of the elder to stand up boldly for the cause of Christ, and warn that people with one accord, to repent and be baptized for the remission of sins, and for the Holy Ghost, always commanding them in the name of the Lord, in the spirit of meekness to be kindly affected one towards another; that the fathers should be kind to their children, husbands to their wives; masters to their slaves or servants; children obedient to their parents, wives to their husbands, and slaves or servants to their masters..."
On October 9, 1835 the LDS newspaper Northern Times in Kirtland, Ohio, announced, "Several communications have been sent to the Northern Times, for insertion, in favor of anti-slavery - or the abolition of slavery. To prevent any misunderstanding on the subject, we positively say, that we shall have nothing to do with the matter - we are opposed to abolition, and whatever is calculated to disturb the peace and harmony of our Constitution and country. Abolition does hardly belong to law or religion, politics or gospel, according to our ideas on the subject." In April 1836 an abolitionist visited Kirtland and established an anti-slavery society. This was an uncomfortable situation for the Saints, who were still being accused of anti-slavery activity by Missourians, to the extent that their missionary activities in the South began to be impeded. To avoid "the impression that all he said was concurred in", the April issue of the Latter-day Saint's Messenger and Advocate included a letter from Joseph Smith to the editor, Oliver Cowdery, along with letters written by Warren Parrish and Cowdery himself.
Joseph Smith's Letter
Joseph Smith's letter said, "Dear Sir - This place having recently been visited by a gentleman who advocated the principles or doctrines of those who are called abolitionists, and his presence having created an interest in that subject, if you deem the following reflections of any service, or think they will have a tendency to correct the opinions of the Southern public, relative to the views and sentiments I believe, as an individual, and am able to say, from personal knowledge, are the feelings of others, you are at liberty to give them publicity in the columns of the Advocate. I am prompted to this course in consequence, in one respect, of many elders having gone into the Southern States, besides, there now being many in that country who have already embraced the fulness of the gospel, as revealed through the Book of Mormon - having learned, by experience, that the enemy of truth does not slumber, nor cease his exertions to bias the minds of communities against the servants of the Lord, by stiring [sic] up the indignation of men upon all matters of importance or interest.
"Thinking, perhaps, that the sound might go out, that 'an abolitionist' had held forth several times to this community, and that the public feeling was not aroused to create mobs or disturbances, leaving the impression that all he said was concurred in, and received as gospel and the word of salvation. I am happy to report to you, that no violence or breach of the public peace was attempted, so far from this, that all, except a very few, attended to their own vocations, and left the gentleman to hold forth his own arguments to nearly naked walls. I am aware that many, who profess to preach the Gospel, complain against their brethren of the same faith, who reside in the South, and are ready to withdraw the hand of fellowship, because they will not renounce the principle of slavery, and raise their voice against every thing of the kind. This must be a tender point, and one which should call forth the candid reflections of all men, and more especially before they advance in an opposition calculated to lay waste the fair states of the South, and let loose upon the world a community of people, who might, peradventure, overrun our country, and violate the most sacred principles of human society, chastity and virtue. No one can pretend to say, that the people of the free states are as capable of knowing the evils of slavery as those who hold them. If slavery is an evil, who, could we expect, would first learn it? Would the people of the free states, or would the slave states? All must readily admit, that th[e] latter would first learn this fact. If the fact was learned first by those immediately concerned, who would be more capable than they of prescribing a remedy?
"And besides, are not those who hold slaves, persons of ability, discernment, and candor? Do they not expect to give an account at the bar of God for their conduct in this life? It may no doubt, with propriety be said, that many who hold slaves without the fear of God before their eyes, and the same may be said of many in the free states. Then who is to be the judge in this matter? So long, then, as those of the free states are not interested in the freedom of the slaves, any other than upon the mere principles of equal rights and of the gospel, and are ready to admit that there are men of piety who reside in the South, who are immediately concerned, and until they complain, and cal[l] for assistance, why not cease their clamor, and no further urge the slave to acts of murder, and the master to vigorous discipline, rendering both miserable, and unprepared to pursue that course which might otherwise lead them both to better their condition? I do not believe that the people of the North have any more right to say that the South shall not hold slaves, than the South to say the North shall.
"And further, what benefit will it ever be to the slave for persons to run over the free states, and incite indignation against their masters in the minds of thousands and tens of thousands who understand nothing relative to their circumstances or conditions? I mean particularly those who have never travelled [sic] in the South, and scarcely seen a negro in all their life. How any community can ever be excited with the chatter of such persons, boys and others, who are too indolent to obtain their living by honest industry, and are incapable of pursuing any occupation of a professional nature, is unaccountable to me; and when I see persons in the free states, signing documents against slavery, it is no less, in my mind, than an army of influence, and a declaration of hostilities, against the people of the South. What can divide our Union sooner, God only knows!
"After having expressed myself so freely upon this subject, I do not doubt, but those who have been forward in raising their voices against the South, will cry out against me as being uncharitable, unfeeling, unkind, and wholly unacquainted with the Gospel of Christ. It is my privilege then, to name certain passages from the bible, and examine the teachings of the ancients upon this matter, as the fact is uncontrovertable [sic], that the first mention we have of slavery is found in the holy bible, pronounced by a man who was perfect in his generation and walked with God. And so far from that prediction’s being averse from the mind of God it remains as a lasting monument of the decree of Jehovah, to the shame and confusion of all who have cried out against the South, in consequence of their holding the sons of Him in servitude!" He then cited Genesis 8:25-27. "Trace the history of the world from this notable event down to this day, and you will find the fulfillment of this singular prophecy. What could have been the design of the Almighty in this wonderful [astonishing] occurrence is not for me to say; but I can say that the curse is not yet taken off the sons of Canaan, neither will be until it is affected by as great power as caused it to come; and the people who interfere the least with the decrees and purposes of God in this matter, will come under the least condemnation before him; and those who are determined to pursue a course which shows an opposition and a feverish restlessness against the designs of the Lord, will learn, when perhaps it is too late for their own good, that God can do his own work without the aid of those who are not dictate [sic] by his counsel.
"I must not pass over a notice of the history of Abraham, of whom so much is spoken in the scriptures. If we can credit the account, God conversed with him from time to time, and directed him in the way he should walk, saying, 'I am the Almighty God: walk before me and be thou perfect.' Paul says that the gospel was preached to this man. And it is further said, that he had sheep and oxen, men-sevants and maid-servants, &c. From this I conclude, that if the principle had been an evil one, in the midst of the communications made to this holy man, he would have been instructed differently. And if he was instructed against holding men-servants and maid-servants, he never ceased to do it; consequently must have incurred the displeasure of the Lord and there by lost his blessings - which was not the fact.
"Some may urge, that the names man-servant and maid-servant, only mean hired persons who were at liberty to leave their masters or employers at any time. But we can easily settle this point by turning to the history of Abraham’s descendants, when governed by a law given from the mouth of the Lord himself. I know that when an Israelite had been brought in to servitude in consequence of debt, or otherwise, at the seventh year he went from the task of his former master or employer; but to no other people or nation was this granted in the law to Israel. And if, after a man had served six years, he did not wish to be free, then the master was to bring him unto the judges, boar his ear with an awl, and that man was 'to serve him forever.' The conclusion I draw from this, is that this people were led and governed by revelation and if such a law was wrong God only is to be blamed, and abolitionists are not responsible.
"Now, before proceeding any farther, I wish to ask one or two questions:- Were the apostles men of God, and did they preach the gospel? I have no doubt but those who believe the bible will admit these facts, and that they also knew the mind and will of God concerning what they wrote to the churches which they were instrumental in building up. This being admitted, the matter can be put to rest without much argument, if we look at a few items in the New Testament. Paul says: 'Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ: Not with eye servic[e], as men-pleasers: but as the servants of Christ, doing the will of God from the heart: With good will doing service, as to the Lord, and not to men. Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.' Eph. 6: 5,6, 7,8,9.
"Here is a lesson which might be profitable for all to learn, and the principle upon which the church was anciently governed, is so plainly set forth, that an eye of truth might see and understand. Here, certainly are represented the master and servant; and so far from instructions to the servant to leave his master, he is commanded to be in obedience, as unto the Lord: the master in turn is required to treat them with kindness be fore God, understanding at the same time that he is to give an account.- The hand of fellowship is not withdrawn from him in consequence of having servants. The same wri[t]er, in his first epistle to Timothy, the sixth chapter, and the five first verses, says: 'Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and hisdoctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren: but rather do them service, because they are faithful and beloved, partakers of the benefit[.] These things teach and exhort. If any man teach other wise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness: he is proud, knowing nothing but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.' This is so perfectly plain, that I see no need of comment. The scripture stands for itself, and I believe that these men were better qualified to teach the will of God, than all the abolitionists in the world.
"Before closing this communication, I beg leave to drop a word to the travelling elders: You know, brethren, that great responsibility rests upon you, and that you are accountable to God for all you teach the world. In my opinion, you will do well to search the book of Covenants, in which you will see the belief of the church concerning masters and servants. All men are to be taught to repent; but we have no right to interfere with slaves contrary to the mind and will of their masters. In fact, it would be much better and more prudent, not to preach at all to slaves, until after their masters are converted: and then, teach the master to use them with kindness, remembering that they are accountable to God, and that servants are bound to serve their masters, with singleness of heart, without murmuring. I do, most sincerely hope, that no one who is authorized from this church to preach the gospel, will so far depart from the scripture as to be found stirring up strife and sedition against our brethren of the South. Having spoken frankly and freely, I leave all in the hands of God, who will direct all things for his glory and the accomplishment of his work. Praying that God may spare you to do much good in this life, I subscribe myself your brother in the Lord."
Warren Parrish's Letter
Warren Parrish's letter to the editor stated, "Not long since a gentleman of the Presbyterian faith came to this town and proposed to lecture upon the abolition question. Knowing that there was a large branch of the Church of Latter Day Saints in this place, who, as a people, are liberal in our sentiments, he no doubt anticipated great success in establishing his doctrine among us. But in this he was mistaken. The doctrine of Christ and the systems of men are at issue and consequently will not harmonize together. However, with the assistance of some few others, who possessed congenial spirits, he succeeded in getting a hearing, and after holding several meetings we are informed that he established an abolition society in this vicinity. We indeed profess to be liberal, not only in a religious, but in a political point of view; and for this reason we stand aloof from abolition societies. We are liberal in our religious sentiments as far as truth and righteousness will warrant, and no farther. We believe in cultivating the pure principles of the gospel to the extent; and that every man has an undoubted right to worship God according to the dictates of his own conscience however erroneous his principles may be, and that none should molest or make him afraid.
"We also believe that the constitution of these United States, is the best form of government that exists upon the foot stool of God. Our wise legislators who framed it were elected by the voice of the people, and after taking into consideration the general good of this republic have deemed it expedient to guarantee to the Southern States the right of holding slaves; - and we do not feel disposed to rise up in opposition to it. It is their right, and we expect they will be as tenacious of their privileges as we are of ours, and we believe that it is the duty of every individual to submit to the government of that State or Kingdom in which he resides, so long as that government affords him the protection of its laws; and he that will not is an enemy to his country; an enemy to mankind, and an enemy to that God who teaches us to pay due deference and respect to magistrates, and rulers, and to be in subjection to the powers that be.
"And although political demagogues, and religious fanatics, in their blind zeal, may bustle and rage, and compass sea and land with the pretention to meilorate [sic] the condition of Ham's descendants, yet God's curse pronounced by his servant Noah will remain upon them; and Canaan must dwell in the tents of Shem and be his servant until He, who pronounced it shall order it otherwise. And all the abolition societies that now are or ever will be, cannot cause one jot or tittle of the prophecy to fail. The curse that was pronounced upon that people was by the spirit of prophecy, and when the Lord turns away His wrath and pronounces a blessing upon them He will announce to His servants the prophets that the time is arrived that there is to be no more the Canaanite in the land; and when that time comes all the devils on earth or in hell, cannot prevent it. Here then we rest the matter: - This is the ground on which we stand, this is the position we take in regard to this question. We would therfore [sic] be distinctly understood, that we do not countenance the abolition system, nor fellowship those who advocate its principles; and he that would stir up rebellion among the blacks, is an enemy to the well being of society, and instead of bettering their condition is heaping upon them innumerable evils that they would otherwise be strangers to and is indirectly shedding the blood of his fellow-men."
Oliver Cowdery's Letter
Oliver Cowdery's letter covered many of the same points but also criticized the perceived social implications of ending slavery. He wrote "We particularly invite the attention of our readers to those communications upon the subject of Slavery. We have long looked upon this as a matter of deep moment, involving the dearest interests of a powerful, a wealthy, a happy and free republic. No one can appreciate more highly than ourself [sic] the freedom of speech, the liberty of conscience, and the liberty of the press. - Most sincerely do we believe ours to be one of the most happy forms of government ever established by men. But to see it distracted and rent to the center with local questions - qustions [sic] which cannot be discussed without the sacrifice of human blood, calls forth the feelings and sympathy of every Christian heart. There is no disposition in us to abridge the privilege of free discussion - far from this; but we wonder at the folly of men who push this important subject before communities, who are wholly unprepared to judge of its merits, or demerits, and call for public sentiment before the opposite side of the manner has been touched.
"If those who run through the free states, exciting their indignation against our brothers of the South, feel so much sympathy and kindness towards the blacks, were to go to the southern states, where the alleged evil exists, and warn those who are guilty of these enormous crimes, to repent and turn from their wickedness, or would purchase the slaves and then set them at liberty, we should have no objections to this provided they would place them upon some other continent than ours. Then we should begin to believe they were acting honestly; but till something of this is manifested, we shall think otherwise. What benefit can the slave derive from the long harrangues [sic] and discussions held in the north? Certainly the people of the north have no legal right to interfere with the property of the south, neither have they a right to say they shall, or shall not, hold slaves. These states were admitted into the Union with the privilege of forming their own state governments; besides if they were now disposed, they are in no situation to let their slaves loose. If the evil is on them it was brought on them by the acts of their fathers, and endure it they must. But so long as they do not complain, why should we! If we dislike slavery we are free from it and are in no danger of being afflicted with it. If they are satisfied with it, it is their right as governments, and any interference with them on the subject, so as to endanger their lives, can have its origin from no other source than from such as seek the overthrow and disolution [sic] of our government.
"Where can be the common sense of any wishing to see the slaves of the south set at liberty, is past our comprehension. Such a thing could not take place without corrupting all civil and wholesome society, of both the north and the south! Let the blacks of the south be free, and our community is overrun with paupers, and a reckless mass of human beings, uncultivated, untaught and unaccustomed to provide for themselves the necessaries of life - endangering the chastity of every female who might by chance be found in our streets - our prisons filled with convicts, and the hang-man wearied with executing the functions of his office! This must unavoidably be the case, every rational man will admit, who has ever traveled in the slave states, or we must open our houses, unfold our arms, and bid these degraded and degrading sons of Canaan, a hearty welcome and a free admittance to all we possess! A society of this nature, to us, is so intolerably degrading, that the bare reflection causes our feeling to recoil, and our hearts to revolt. We repeat, that we have long looked upon this subject with deep feeling, and till now have remained silent; but for this once we wash our hands of the matter.
"We have travelled [sic] in the south, and have seen the condition of both master and servant; and without the least disposition to deprive others of their liberty of thinking, we unhesitatingly say that if even the condition of the slave is bettered, under our present form of government, it must be by converting the master to the faith of the gospel and then teaching him to be kind to his slave. The idea of transportation is folly, the project of emansipation [sic] is destructive to our government, and the notion of amalgamation is devilish! And insensible to feeling must be the heart, and low indeed must be the mind, that would consent for a moment, to see his fair daughter, his sister, or perhaps, his bosom companion, in the embrace of a NEGRO! We entreat our brethren of the Eastern, the free States, the Canadas, and all, wherever they may be found, to not to be sarprised [sic] or astonished at this step, which we have thus publicly taken: were they acquainted with the present condition of the slave, they would see that they could not be freed, and we enjoy our present, civil and social societies. And further, that this matter cannot be discussed without exciting the feelings of the black population, and cause them to rise, sooner or later, and lay waste and desolate many parts of the Southern country. This cannot be done without consigning to the dust thousands of human beings. And the bare reflection of being instrumental in causing unprovoked blood to flow, must shock the heart of every saint.
Heretofore we have confined our comments to the principles of the gospel, the restoration of Israel, and matters connected with them, when ever attempting to write for the public eye; but owing to the great increase of the church, as it respects numbers, and the deep anxiety felt by our southern brethren on this subject, we have now simply stated our belief. It is a fact, and one which appeals to our heart with great force, that members of this church resident in the South, have long looked for something from this press, calculated to do away that bitter feeling existing against them, through unfounded jealousy, on the subject of slavery. And we have asked the question, can they look to us and plead for assistance in vain? We answer No. They have our fellowship, they have our prayers, they have our best desires, and if we can give them influence by expressing our sentiments, and thereby enable them to be more beneficial and successful in proclaiming the gospel, we will not withhold. And if our brethren of the free States differ from us, on these principles, we beseech them, in the name of Jesus Christ to withhold, and consider that every step they take to encourage that factious spirit so prevalent in our land, is not only closing up the way of the gospel in the mouths of the elders, but is, most certainly, endangering the life of every man who embraces it in the south.
"We speak as an individual and as a man in this manner. Our strong feeling for liberty, and prejudice against the south, in consequence of education, at a former period, would have urged us, perhaps, to pursue another course; but after examining this matter seriously, and looking at its principles from the scriptures, as well as being some what prepared to judge from an actual experiance [sic] in the south, we again repeat, that the condition of the slave cannot be bettered other than by converting the master to the faith of the gospel. It was an inhuman thing to tear a people of another color from their friends and homes, and bring them to a strange land, and cause them to endure the toils of servitude; and that which was done by a few ship’s loads by our fathers, has now involved us, their children, in trouble and difficulty; but, I am more inclined to take the garment upon my shoulders and walk backward, and cover their folly, than expose them further to shame, or laugh at their conduct. They have done as they have - we are not accountable for their conduct - they have long since fled to be here no more: and why disgrace ourselves by contending about that that we cannot better by contention, at the same time involving ourselves in everlasting ruin?
"There is a strange mysteriousness over the face of the scripture with regard to servitude. The fourth son of Ham was cursed by Noah, and to this day we may look upon the fulfilment [sic] of that singular thing. When it will be removed we know not, and where he now remains in bondage, remain he must till the hand of God interposes. As to this nation his fate is inevitably sealed, so long as this form of government exists. From what we have said, let no one charge us with inhumanity—it is for the cause of humanity we have thus freely written. It is the good of all men we desire, and for their salvation we labor, and for a long time have labored, night and day; and what further remains in our power to do, shall as freely and faithfully be done.
"Let those who may be disposed to differ from us take the trouble to examine the gospel, as taught by the ancient apostles; let them follow their instructions to the different churches, raised up through their instrumentality; let them look with a feeling eye to our brethren of the south, and contemplate the flow of human blood, occasioned by an unjust excitement; let them ask that God before whom they must stand in judgment, if they are justified in leading on a dissolution of this Union and piercing the hearts of millions with the weapons of death, to gratify a vain ambition; let them examine the prophets, and see if the children of Israel will not, when they return, 'lay their hand upon Edom and Moab, and cause the children of Ammon to obey them;' if they will not 'take them captives whose captives they were, and rule over their oppressors,' and then let them look into that law which was thundered from Sinai, the fundamental principles of which govern the civilized nations of the earth, and if after this, they differ from us, it may be a matter between them and Jehovah, - our governments are unspotted!
"In this matter we consider we have spoken in behalf of the slave, as well as the slave holder. It has not been a thing of hasty conclusion; but deliberately and carefully examined, and we are sensible, if there are any who believe the gospel as we, and differ from us in point of national government, and would take the pains to inform themselves, not only by searching the holy scriptures, but by visiting the south, they would soon commend us for the course we have now taken. Those who feel disposed, may easily ascertain the feelings of this church, as published in the book of doctrine and covenants; and from that, and what has already been said, those who are laboring in the south, will be able to set the matter in a fair light, and we trust, escape persecution and death: which we hope God will order, for his Son’s sake."
Next: The Church of Jesus Christ and Black People 1838-1842
The following month in the Messenger and Advocate Joseph Smith sent a letter to the "elders abroad", clarifying that this proselyting restriction did not nullify the Church's belief "in preaching the doctrine of repentance in all the world, both to old and young, rich and poor, bond and free... [I]t should be the duty of an elder, when he enters into a house to salute the master of that house, and if he gain his consent, then he may preach to all that are in that house, but if he gain not his consent, let him go not unto his slaves or servants, but let the responsibility be upon the head of the master of that house, and the consequences thereof, and the guilt of that house is no longer upon thy skirts: Thou art free; therefore, shake off the dust of thy feet, and go thy way. But if the master of that house give consent, that thou mayest preach to his family, his wife, his children, and his servants, his man-servants, or his maid-servants, or his slaves, then it should be the duty of the elder to stand up boldly for the cause of Christ, and warn that people with one accord, to repent and be baptized for the remission of sins, and for the Holy Ghost, always commanding them in the name of the Lord, in the spirit of meekness to be kindly affected one towards another; that the fathers should be kind to their children, husbands to their wives; masters to their slaves or servants; children obedient to their parents, wives to their husbands, and slaves or servants to their masters..."
On October 9, 1835 the LDS newspaper Northern Times in Kirtland, Ohio, announced, "Several communications have been sent to the Northern Times, for insertion, in favor of anti-slavery - or the abolition of slavery. To prevent any misunderstanding on the subject, we positively say, that we shall have nothing to do with the matter - we are opposed to abolition, and whatever is calculated to disturb the peace and harmony of our Constitution and country. Abolition does hardly belong to law or religion, politics or gospel, according to our ideas on the subject." In April 1836 an abolitionist visited Kirtland and established an anti-slavery society. This was an uncomfortable situation for the Saints, who were still being accused of anti-slavery activity by Missourians, to the extent that their missionary activities in the South began to be impeded. To avoid "the impression that all he said was concurred in", the April issue of the Latter-day Saint's Messenger and Advocate included a letter from Joseph Smith to the editor, Oliver Cowdery, along with letters written by Warren Parrish and Cowdery himself.
Joseph Smith's Letter
Joseph Smith's letter said, "Dear Sir - This place having recently been visited by a gentleman who advocated the principles or doctrines of those who are called abolitionists, and his presence having created an interest in that subject, if you deem the following reflections of any service, or think they will have a tendency to correct the opinions of the Southern public, relative to the views and sentiments I believe, as an individual, and am able to say, from personal knowledge, are the feelings of others, you are at liberty to give them publicity in the columns of the Advocate. I am prompted to this course in consequence, in one respect, of many elders having gone into the Southern States, besides, there now being many in that country who have already embraced the fulness of the gospel, as revealed through the Book of Mormon - having learned, by experience, that the enemy of truth does not slumber, nor cease his exertions to bias the minds of communities against the servants of the Lord, by stiring [sic] up the indignation of men upon all matters of importance or interest.
"Thinking, perhaps, that the sound might go out, that 'an abolitionist' had held forth several times to this community, and that the public feeling was not aroused to create mobs or disturbances, leaving the impression that all he said was concurred in, and received as gospel and the word of salvation. I am happy to report to you, that no violence or breach of the public peace was attempted, so far from this, that all, except a very few, attended to their own vocations, and left the gentleman to hold forth his own arguments to nearly naked walls. I am aware that many, who profess to preach the Gospel, complain against their brethren of the same faith, who reside in the South, and are ready to withdraw the hand of fellowship, because they will not renounce the principle of slavery, and raise their voice against every thing of the kind. This must be a tender point, and one which should call forth the candid reflections of all men, and more especially before they advance in an opposition calculated to lay waste the fair states of the South, and let loose upon the world a community of people, who might, peradventure, overrun our country, and violate the most sacred principles of human society, chastity and virtue. No one can pretend to say, that the people of the free states are as capable of knowing the evils of slavery as those who hold them. If slavery is an evil, who, could we expect, would first learn it? Would the people of the free states, or would the slave states? All must readily admit, that th[e] latter would first learn this fact. If the fact was learned first by those immediately concerned, who would be more capable than they of prescribing a remedy?
"And besides, are not those who hold slaves, persons of ability, discernment, and candor? Do they not expect to give an account at the bar of God for their conduct in this life? It may no doubt, with propriety be said, that many who hold slaves without the fear of God before their eyes, and the same may be said of many in the free states. Then who is to be the judge in this matter? So long, then, as those of the free states are not interested in the freedom of the slaves, any other than upon the mere principles of equal rights and of the gospel, and are ready to admit that there are men of piety who reside in the South, who are immediately concerned, and until they complain, and cal[l] for assistance, why not cease their clamor, and no further urge the slave to acts of murder, and the master to vigorous discipline, rendering both miserable, and unprepared to pursue that course which might otherwise lead them both to better their condition? I do not believe that the people of the North have any more right to say that the South shall not hold slaves, than the South to say the North shall.
"And further, what benefit will it ever be to the slave for persons to run over the free states, and incite indignation against their masters in the minds of thousands and tens of thousands who understand nothing relative to their circumstances or conditions? I mean particularly those who have never travelled [sic] in the South, and scarcely seen a negro in all their life. How any community can ever be excited with the chatter of such persons, boys and others, who are too indolent to obtain their living by honest industry, and are incapable of pursuing any occupation of a professional nature, is unaccountable to me; and when I see persons in the free states, signing documents against slavery, it is no less, in my mind, than an army of influence, and a declaration of hostilities, against the people of the South. What can divide our Union sooner, God only knows!
"After having expressed myself so freely upon this subject, I do not doubt, but those who have been forward in raising their voices against the South, will cry out against me as being uncharitable, unfeeling, unkind, and wholly unacquainted with the Gospel of Christ. It is my privilege then, to name certain passages from the bible, and examine the teachings of the ancients upon this matter, as the fact is uncontrovertable [sic], that the first mention we have of slavery is found in the holy bible, pronounced by a man who was perfect in his generation and walked with God. And so far from that prediction’s being averse from the mind of God it remains as a lasting monument of the decree of Jehovah, to the shame and confusion of all who have cried out against the South, in consequence of their holding the sons of Him in servitude!" He then cited Genesis 8:25-27. "Trace the history of the world from this notable event down to this day, and you will find the fulfillment of this singular prophecy. What could have been the design of the Almighty in this wonderful [astonishing] occurrence is not for me to say; but I can say that the curse is not yet taken off the sons of Canaan, neither will be until it is affected by as great power as caused it to come; and the people who interfere the least with the decrees and purposes of God in this matter, will come under the least condemnation before him; and those who are determined to pursue a course which shows an opposition and a feverish restlessness against the designs of the Lord, will learn, when perhaps it is too late for their own good, that God can do his own work without the aid of those who are not dictate [sic] by his counsel.
"I must not pass over a notice of the history of Abraham, of whom so much is spoken in the scriptures. If we can credit the account, God conversed with him from time to time, and directed him in the way he should walk, saying, 'I am the Almighty God: walk before me and be thou perfect.' Paul says that the gospel was preached to this man. And it is further said, that he had sheep and oxen, men-sevants and maid-servants, &c. From this I conclude, that if the principle had been an evil one, in the midst of the communications made to this holy man, he would have been instructed differently. And if he was instructed against holding men-servants and maid-servants, he never ceased to do it; consequently must have incurred the displeasure of the Lord and there by lost his blessings - which was not the fact.
"Some may urge, that the names man-servant and maid-servant, only mean hired persons who were at liberty to leave their masters or employers at any time. But we can easily settle this point by turning to the history of Abraham’s descendants, when governed by a law given from the mouth of the Lord himself. I know that when an Israelite had been brought in to servitude in consequence of debt, or otherwise, at the seventh year he went from the task of his former master or employer; but to no other people or nation was this granted in the law to Israel. And if, after a man had served six years, he did not wish to be free, then the master was to bring him unto the judges, boar his ear with an awl, and that man was 'to serve him forever.' The conclusion I draw from this, is that this people were led and governed by revelation and if such a law was wrong God only is to be blamed, and abolitionists are not responsible.
"Now, before proceeding any farther, I wish to ask one or two questions:- Were the apostles men of God, and did they preach the gospel? I have no doubt but those who believe the bible will admit these facts, and that they also knew the mind and will of God concerning what they wrote to the churches which they were instrumental in building up. This being admitted, the matter can be put to rest without much argument, if we look at a few items in the New Testament. Paul says: 'Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ: Not with eye servic[e], as men-pleasers: but as the servants of Christ, doing the will of God from the heart: With good will doing service, as to the Lord, and not to men. Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.' Eph. 6: 5,6, 7,8,9.
"Here is a lesson which might be profitable for all to learn, and the principle upon which the church was anciently governed, is so plainly set forth, that an eye of truth might see and understand. Here, certainly are represented the master and servant; and so far from instructions to the servant to leave his master, he is commanded to be in obedience, as unto the Lord: the master in turn is required to treat them with kindness be fore God, understanding at the same time that he is to give an account.- The hand of fellowship is not withdrawn from him in consequence of having servants. The same wri[t]er, in his first epistle to Timothy, the sixth chapter, and the five first verses, says: 'Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and hisdoctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren: but rather do them service, because they are faithful and beloved, partakers of the benefit[.] These things teach and exhort. If any man teach other wise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness: he is proud, knowing nothing but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.' This is so perfectly plain, that I see no need of comment. The scripture stands for itself, and I believe that these men were better qualified to teach the will of God, than all the abolitionists in the world.
"Before closing this communication, I beg leave to drop a word to the travelling elders: You know, brethren, that great responsibility rests upon you, and that you are accountable to God for all you teach the world. In my opinion, you will do well to search the book of Covenants, in which you will see the belief of the church concerning masters and servants. All men are to be taught to repent; but we have no right to interfere with slaves contrary to the mind and will of their masters. In fact, it would be much better and more prudent, not to preach at all to slaves, until after their masters are converted: and then, teach the master to use them with kindness, remembering that they are accountable to God, and that servants are bound to serve their masters, with singleness of heart, without murmuring. I do, most sincerely hope, that no one who is authorized from this church to preach the gospel, will so far depart from the scripture as to be found stirring up strife and sedition against our brethren of the South. Having spoken frankly and freely, I leave all in the hands of God, who will direct all things for his glory and the accomplishment of his work. Praying that God may spare you to do much good in this life, I subscribe myself your brother in the Lord."
Warren Parrish's Letter
Warren Parrish's letter to the editor stated, "Not long since a gentleman of the Presbyterian faith came to this town and proposed to lecture upon the abolition question. Knowing that there was a large branch of the Church of Latter Day Saints in this place, who, as a people, are liberal in our sentiments, he no doubt anticipated great success in establishing his doctrine among us. But in this he was mistaken. The doctrine of Christ and the systems of men are at issue and consequently will not harmonize together. However, with the assistance of some few others, who possessed congenial spirits, he succeeded in getting a hearing, and after holding several meetings we are informed that he established an abolition society in this vicinity. We indeed profess to be liberal, not only in a religious, but in a political point of view; and for this reason we stand aloof from abolition societies. We are liberal in our religious sentiments as far as truth and righteousness will warrant, and no farther. We believe in cultivating the pure principles of the gospel to the extent; and that every man has an undoubted right to worship God according to the dictates of his own conscience however erroneous his principles may be, and that none should molest or make him afraid.
"We also believe that the constitution of these United States, is the best form of government that exists upon the foot stool of God. Our wise legislators who framed it were elected by the voice of the people, and after taking into consideration the general good of this republic have deemed it expedient to guarantee to the Southern States the right of holding slaves; - and we do not feel disposed to rise up in opposition to it. It is their right, and we expect they will be as tenacious of their privileges as we are of ours, and we believe that it is the duty of every individual to submit to the government of that State or Kingdom in which he resides, so long as that government affords him the protection of its laws; and he that will not is an enemy to his country; an enemy to mankind, and an enemy to that God who teaches us to pay due deference and respect to magistrates, and rulers, and to be in subjection to the powers that be.
"And although political demagogues, and religious fanatics, in their blind zeal, may bustle and rage, and compass sea and land with the pretention to meilorate [sic] the condition of Ham's descendants, yet God's curse pronounced by his servant Noah will remain upon them; and Canaan must dwell in the tents of Shem and be his servant until He, who pronounced it shall order it otherwise. And all the abolition societies that now are or ever will be, cannot cause one jot or tittle of the prophecy to fail. The curse that was pronounced upon that people was by the spirit of prophecy, and when the Lord turns away His wrath and pronounces a blessing upon them He will announce to His servants the prophets that the time is arrived that there is to be no more the Canaanite in the land; and when that time comes all the devils on earth or in hell, cannot prevent it. Here then we rest the matter: - This is the ground on which we stand, this is the position we take in regard to this question. We would therfore [sic] be distinctly understood, that we do not countenance the abolition system, nor fellowship those who advocate its principles; and he that would stir up rebellion among the blacks, is an enemy to the well being of society, and instead of bettering their condition is heaping upon them innumerable evils that they would otherwise be strangers to and is indirectly shedding the blood of his fellow-men."
Oliver Cowdery's Letter
Oliver Cowdery's letter covered many of the same points but also criticized the perceived social implications of ending slavery. He wrote "We particularly invite the attention of our readers to those communications upon the subject of Slavery. We have long looked upon this as a matter of deep moment, involving the dearest interests of a powerful, a wealthy, a happy and free republic. No one can appreciate more highly than ourself [sic] the freedom of speech, the liberty of conscience, and the liberty of the press. - Most sincerely do we believe ours to be one of the most happy forms of government ever established by men. But to see it distracted and rent to the center with local questions - qustions [sic] which cannot be discussed without the sacrifice of human blood, calls forth the feelings and sympathy of every Christian heart. There is no disposition in us to abridge the privilege of free discussion - far from this; but we wonder at the folly of men who push this important subject before communities, who are wholly unprepared to judge of its merits, or demerits, and call for public sentiment before the opposite side of the manner has been touched.
"If those who run through the free states, exciting their indignation against our brothers of the South, feel so much sympathy and kindness towards the blacks, were to go to the southern states, where the alleged evil exists, and warn those who are guilty of these enormous crimes, to repent and turn from their wickedness, or would purchase the slaves and then set them at liberty, we should have no objections to this provided they would place them upon some other continent than ours. Then we should begin to believe they were acting honestly; but till something of this is manifested, we shall think otherwise. What benefit can the slave derive from the long harrangues [sic] and discussions held in the north? Certainly the people of the north have no legal right to interfere with the property of the south, neither have they a right to say they shall, or shall not, hold slaves. These states were admitted into the Union with the privilege of forming their own state governments; besides if they were now disposed, they are in no situation to let their slaves loose. If the evil is on them it was brought on them by the acts of their fathers, and endure it they must. But so long as they do not complain, why should we! If we dislike slavery we are free from it and are in no danger of being afflicted with it. If they are satisfied with it, it is their right as governments, and any interference with them on the subject, so as to endanger their lives, can have its origin from no other source than from such as seek the overthrow and disolution [sic] of our government.
"Where can be the common sense of any wishing to see the slaves of the south set at liberty, is past our comprehension. Such a thing could not take place without corrupting all civil and wholesome society, of both the north and the south! Let the blacks of the south be free, and our community is overrun with paupers, and a reckless mass of human beings, uncultivated, untaught and unaccustomed to provide for themselves the necessaries of life - endangering the chastity of every female who might by chance be found in our streets - our prisons filled with convicts, and the hang-man wearied with executing the functions of his office! This must unavoidably be the case, every rational man will admit, who has ever traveled in the slave states, or we must open our houses, unfold our arms, and bid these degraded and degrading sons of Canaan, a hearty welcome and a free admittance to all we possess! A society of this nature, to us, is so intolerably degrading, that the bare reflection causes our feeling to recoil, and our hearts to revolt. We repeat, that we have long looked upon this subject with deep feeling, and till now have remained silent; but for this once we wash our hands of the matter.
"We have travelled [sic] in the south, and have seen the condition of both master and servant; and without the least disposition to deprive others of their liberty of thinking, we unhesitatingly say that if even the condition of the slave is bettered, under our present form of government, it must be by converting the master to the faith of the gospel and then teaching him to be kind to his slave. The idea of transportation is folly, the project of emansipation [sic] is destructive to our government, and the notion of amalgamation is devilish! And insensible to feeling must be the heart, and low indeed must be the mind, that would consent for a moment, to see his fair daughter, his sister, or perhaps, his bosom companion, in the embrace of a NEGRO! We entreat our brethren of the Eastern, the free States, the Canadas, and all, wherever they may be found, to not to be sarprised [sic] or astonished at this step, which we have thus publicly taken: were they acquainted with the present condition of the slave, they would see that they could not be freed, and we enjoy our present, civil and social societies. And further, that this matter cannot be discussed without exciting the feelings of the black population, and cause them to rise, sooner or later, and lay waste and desolate many parts of the Southern country. This cannot be done without consigning to the dust thousands of human beings. And the bare reflection of being instrumental in causing unprovoked blood to flow, must shock the heart of every saint.
Heretofore we have confined our comments to the principles of the gospel, the restoration of Israel, and matters connected with them, when ever attempting to write for the public eye; but owing to the great increase of the church, as it respects numbers, and the deep anxiety felt by our southern brethren on this subject, we have now simply stated our belief. It is a fact, and one which appeals to our heart with great force, that members of this church resident in the South, have long looked for something from this press, calculated to do away that bitter feeling existing against them, through unfounded jealousy, on the subject of slavery. And we have asked the question, can they look to us and plead for assistance in vain? We answer No. They have our fellowship, they have our prayers, they have our best desires, and if we can give them influence by expressing our sentiments, and thereby enable them to be more beneficial and successful in proclaiming the gospel, we will not withhold. And if our brethren of the free States differ from us, on these principles, we beseech them, in the name of Jesus Christ to withhold, and consider that every step they take to encourage that factious spirit so prevalent in our land, is not only closing up the way of the gospel in the mouths of the elders, but is, most certainly, endangering the life of every man who embraces it in the south.
"We speak as an individual and as a man in this manner. Our strong feeling for liberty, and prejudice against the south, in consequence of education, at a former period, would have urged us, perhaps, to pursue another course; but after examining this matter seriously, and looking at its principles from the scriptures, as well as being some what prepared to judge from an actual experiance [sic] in the south, we again repeat, that the condition of the slave cannot be bettered other than by converting the master to the faith of the gospel. It was an inhuman thing to tear a people of another color from their friends and homes, and bring them to a strange land, and cause them to endure the toils of servitude; and that which was done by a few ship’s loads by our fathers, has now involved us, their children, in trouble and difficulty; but, I am more inclined to take the garment upon my shoulders and walk backward, and cover their folly, than expose them further to shame, or laugh at their conduct. They have done as they have - we are not accountable for their conduct - they have long since fled to be here no more: and why disgrace ourselves by contending about that that we cannot better by contention, at the same time involving ourselves in everlasting ruin?
"There is a strange mysteriousness over the face of the scripture with regard to servitude. The fourth son of Ham was cursed by Noah, and to this day we may look upon the fulfilment [sic] of that singular thing. When it will be removed we know not, and where he now remains in bondage, remain he must till the hand of God interposes. As to this nation his fate is inevitably sealed, so long as this form of government exists. From what we have said, let no one charge us with inhumanity—it is for the cause of humanity we have thus freely written. It is the good of all men we desire, and for their salvation we labor, and for a long time have labored, night and day; and what further remains in our power to do, shall as freely and faithfully be done.
"Let those who may be disposed to differ from us take the trouble to examine the gospel, as taught by the ancient apostles; let them follow their instructions to the different churches, raised up through their instrumentality; let them look with a feeling eye to our brethren of the south, and contemplate the flow of human blood, occasioned by an unjust excitement; let them ask that God before whom they must stand in judgment, if they are justified in leading on a dissolution of this Union and piercing the hearts of millions with the weapons of death, to gratify a vain ambition; let them examine the prophets, and see if the children of Israel will not, when they return, 'lay their hand upon Edom and Moab, and cause the children of Ammon to obey them;' if they will not 'take them captives whose captives they were, and rule over their oppressors,' and then let them look into that law which was thundered from Sinai, the fundamental principles of which govern the civilized nations of the earth, and if after this, they differ from us, it may be a matter between them and Jehovah, - our governments are unspotted!
"In this matter we consider we have spoken in behalf of the slave, as well as the slave holder. It has not been a thing of hasty conclusion; but deliberately and carefully examined, and we are sensible, if there are any who believe the gospel as we, and differ from us in point of national government, and would take the pains to inform themselves, not only by searching the holy scriptures, but by visiting the south, they would soon commend us for the course we have now taken. Those who feel disposed, may easily ascertain the feelings of this church, as published in the book of doctrine and covenants; and from that, and what has already been said, those who are laboring in the south, will be able to set the matter in a fair light, and we trust, escape persecution and death: which we hope God will order, for his Son’s sake."
Next: The Church of Jesus Christ and Black People 1838-1842
