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The Church of Jesus Christ and Black People 1830-1837
The Church of Jesus Christ is Restored
The Book of Mormon, published in March 1830 as canonized 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 relatively recent Western social construct that certainly had no place in ancient Hebrew thought. "White" in the Book of Mormon symbolizes purity and "black" symbolizes wickedness, so this verse refers to the righteous and wicked, as in the similar verses Alma 1:30 and 11:44. Still, the nineteenth-century Americans who first received the book obviously interpreted it through the lens of their racial background. Elsewhere in the book, Mosiah 2:13 and Alma 27:9 mention that the righteous Nephite king Mosiah outlawed slavery.
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 again the early Saints interpreted this more literally than we do today, but that concept was rarely a source of prejudice. (The book describes Native Americans as a remnant of the House of Israel entitled to great blessings from the Lord, so the Church held them in high regard.) Though Saints rarely drew explicit connections between this "skin of blackness" and that of the African race, or between this curse and those of Ham and Cain, they 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). 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 a Hebrew idiom. See also "The Lamanite Curse in the Book of Mormon".
In a June 1830 letter, Reverend Diedrich Willers of the German Reformed Church wrote, "As a punishment, God is supposed to have given the Lamanites a black skin, because they did not want to follow the Nephites. Prior to this they had been white and delightsome (as Asiatics). According to this assumption the origin of the Blacks would come from Laman, one of Nephi's brothers whom God had given a black skin because of his godlessness, and yet so many reasons exist to conclude that the origin of the Blacks came from Ham the son of Noah." [translated from German by D. Michael Quinn]
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 again the early Saints interpreted this more literally than we do today, but that concept was rarely a source of prejudice. (The book describes Native Americans as a remnant of the House of Israel entitled to great blessings from the Lord, so the Church held them in high regard.) Though Saints rarely drew explicit connections between this "skin of blackness" and that of the African race, or between this curse and those of Ham and Cain, they 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). 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 a Hebrew idiom. See also "The Lamanite Curse in the Book of Mormon".
In a June 1830 letter, Reverend Diedrich Willers of the German Reformed Church wrote, "As a punishment, God is supposed to have given the Lamanites a black skin, because they did not want to follow the Nephites. Prior to this they had been white and delightsome (as Asiatics). According to this assumption the origin of the Blacks would come from Laman, one of Nephi's brothers whom God had given a black skin because of his godlessness, and yet so many reasons exist to conclude that the origin of the Blacks came from Ham the son of Noah." [translated from German by D. Michael Quinn]
Black Pete
In 1887 Arthur B. Deming collected several affidavits for his publication Naked Truths About Mormonism. Though these extremely late sources about the Church's earliest years must be read with caution, some of them include interesting references to probably the Church's first black member, Peter "Black Pete" Kerr.
Henry Carroll recalled, "My grandfather brought from Pennsylvania Black Pete, whose parents were slaves. He was so ugly he could do nothing with him and gave him to my uncle, who succeeded no better. Pete joined the Mormons and wanted to marry a white woman. Jo Smith said he could get no revelation for him to. Pete claimed he did. He made a lantern with a gourd and a man's face on it, tied it to the tail of a kite and flew it in the night from the bluff of the river called the Hog's Back, near where the Mormons were baptizing. Many were much frightened and some of the Mormon women fainted. Pete was made much of by them."
William Riley Hine recalled, "I became acquainted with D. P. Hurlbut before he left the Mormons. He courted Dr. Williams' beautiful daughter [Lovina], and told her he had a revelation to marry her; she told him when she received a revelation they would be married. Everybody about Kirtland believed he had left the Mormons because she refused him. Other Mormons and Black Pete claimed to receive revelations to marry her."
Joel Miller recalled, "John Goodell, Warren Cottrell and two other young men rolled a large snow-ball on the roof and placed it on the top of the chimney. The house soon filled with smoke and drove the people out except those who had the power. Soon the snow melted and fell down the chimney and scattered the fire and ashes about the room. Those who had the power immediately got over it and left the room. While the room was being cleaned Black Pete, who was a good singer, harangued the people out-of-doors."
Reuben P. Harmon recalled, "Black Pete a low cunning illiterate negro used to get the power and writhe around in various contortions on the floor. At times he would run over the hills and say he saw holes of fire. White women would chase him about."
Joel Miller recalled, "Black Pete said at a meeting in Mayfield that fire would not burn him. Two men immediately set him on the burning logs in the fire place and the fire destroyed his pants."
Mrs. H.W. Wilson recalled, "Black Pete, who stayed at N[ewell]. K. Whitney's some of the time, got up early one morning and put on Whitney's black suit of clothes, took his watch and I saw him as he passed our house on his way to Painesville. He believed in having all things common, and it caused much fun at Whitney's expense."
On February 1, 1831, in an articled called "The Golden Bible, or The Book of Mormon", the Geauga Gazette reported, "Among them is a man of color, a chief man, who is sometimes seized with strange vagaries and odd conceits. The other day he is said to have jumped twenty-five feet down a wash bank into a tree top without injury. He sometimes fancies he can fly."
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 wrote that in July 1831, "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 counties [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." Brackets indicate text that was added or changed when it was published in History of the Church after his death.
Henry Carroll recalled, "My grandfather brought from Pennsylvania Black Pete, whose parents were slaves. He was so ugly he could do nothing with him and gave him to my uncle, who succeeded no better. Pete joined the Mormons and wanted to marry a white woman. Jo Smith said he could get no revelation for him to. Pete claimed he did. He made a lantern with a gourd and a man's face on it, tied it to the tail of a kite and flew it in the night from the bluff of the river called the Hog's Back, near where the Mormons were baptizing. Many were much frightened and some of the Mormon women fainted. Pete was made much of by them."
William Riley Hine recalled, "I became acquainted with D. P. Hurlbut before he left the Mormons. He courted Dr. Williams' beautiful daughter [Lovina], and told her he had a revelation to marry her; she told him when she received a revelation they would be married. Everybody about Kirtland believed he had left the Mormons because she refused him. Other Mormons and Black Pete claimed to receive revelations to marry her."
Joel Miller recalled, "John Goodell, Warren Cottrell and two other young men rolled a large snow-ball on the roof and placed it on the top of the chimney. The house soon filled with smoke and drove the people out except those who had the power. Soon the snow melted and fell down the chimney and scattered the fire and ashes about the room. Those who had the power immediately got over it and left the room. While the room was being cleaned Black Pete, who was a good singer, harangued the people out-of-doors."
Reuben P. Harmon recalled, "Black Pete a low cunning illiterate negro used to get the power and writhe around in various contortions on the floor. At times he would run over the hills and say he saw holes of fire. White women would chase him about."
Joel Miller recalled, "Black Pete said at a meeting in Mayfield that fire would not burn him. Two men immediately set him on the burning logs in the fire place and the fire destroyed his pants."
Mrs. H.W. Wilson recalled, "Black Pete, who stayed at N[ewell]. K. Whitney's some of the time, got up early one morning and put on Whitney's black suit of clothes, took his watch and I saw him as he passed our house on his way to Painesville. He believed in having all things common, and it caused much fun at Whitney's expense."
On February 1, 1831, in an articled called "The Golden Bible, or The Book of Mormon", the Geauga Gazette reported, "Among them is a man of color, a chief man, who is sometimes seized with strange vagaries and odd conceits. The other day he is said to have jumped twenty-five feet down a wash bank into a tree top without injury. He sometimes fancies he can fly."
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 wrote that in July 1831, "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 counties [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." Brackets indicate text that was added or changed when it was published in History of the Church after his death.
Parley P. Pratt Preaches
Latter-day Saint convert and future Apostle Parley P. Pratt wrote in his autobiography, "I now determined to take my wife and our little effects
and remove to Western Missouri.... We took a stage coach for the Ohio Eiver, thence by
steamer to St. Louis, and again by steamer up the Missouri. I took a steerage passage among the poorer class,
and was dressed more like a laborer than a public minister.
However, the throng of passengers on the boat learned by
some means that I was a preacher, and on the 4th of
July [1832] they pressed me very hard to address them in the
cabin in honor of our national anniversary. I refused for
awhile; but at length complied, on conditions that steerage
passengers, boat hands, firemen, and all classes, black or
white, should have the privilege of assembling in the cabin,
to hear the discourse.
"This was readily complied with, and very soon a large assembly was convened and in waiting, consisting of ladies and gentlemen, lawyers, merchants, farmers, servants, waiters and colored gentlemen."
"This was readily complied with, and very soon a large assembly was convened and in waiting, consisting of ladies and gentlemen, lawyers, merchants, farmers, servants, waiters and colored gentlemen."
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 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."
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."
Many Missourians completely misinterpreted this article. In "The Manifesto of the Mob", which was signed by hundreds of residents including many city officials, they wrote: "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."
Elder B.H. Roberts noted in his commentary, "This 'Extra,' as soon as the brother and learned what construction was being put upon the article 'Free People of Color,' was printed in the form of a handbill and circulated as promptly as possible. In it, however, the editor of the Star goes too far when he says that no free people of color 'will be admitted into the Church.' Such was never the doctrine or policy of the Church. Indeed in the article 'Free People of Color,' the editor himself had said: 'So long as we have no special rule in the Church as to free people of color, let prudence guide.' And again, in the 'Address of the Elders Stationed in Zion to the Churches Abroad,' published in the July number of the Star, and also found on page 379 of this volume, occurs the following: '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.' This, with a passage from the article 'Free People of Color,' is quoted to show that the Church had formulated no doctrine or policy with reference to slaves or free people of color; and in forming his judgment of this matter the reader must remember the statement about not admitting such people into the Church is merely the view at that time of the editor of the Star, and by no means represents the policy of the Church. As a matter of fact they were very few, if any, people of color in the Church at this time. The 'fears' of the Missourians on that head were sheer fabrications of evil-disposed minds."
The Chardon Spectator reported, "A meeting of the citizens of Jackson county, to the number of four or five hundred, was held at Independence on the 20th of July. Their avowed object was to take measures to rid themselves of the Mormonites.... They represent that the Mormonites number some 1200 souls in that county, and that each successive spring and autumn pours forth its swarms among them, with a gradual falling off in the character of those who compose them, until they have now nearly reached the low condition of the black population.... The committee say that one of the means resorted to by them, in order to drive us to emigrate, is an indirect invitation to the free brethren of color in Illinois, to come like the rest to the land of Zion. True, the Mormons say this was not intended to invite but to prevent emigration; but this weak attempt to quiet our apprehensions is but a poor compliment to our understanding. The invitation alluded to, contained all the necessary directions and cautions to enable the free blacks, on their arrival there, to claim and exercise their right of citizenship."
Missourians' outrage over this and other issues along with fear over the Saints' increasing political power 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."
Many Missourians completely misinterpreted this article. In "The Manifesto of the Mob", which was signed by hundreds of residents including many city officials, they wrote: "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."
Elder B.H. Roberts noted in his commentary, "This 'Extra,' as soon as the brother and learned what construction was being put upon the article 'Free People of Color,' was printed in the form of a handbill and circulated as promptly as possible. In it, however, the editor of the Star goes too far when he says that no free people of color 'will be admitted into the Church.' Such was never the doctrine or policy of the Church. Indeed in the article 'Free People of Color,' the editor himself had said: 'So long as we have no special rule in the Church as to free people of color, let prudence guide.' And again, in the 'Address of the Elders Stationed in Zion to the Churches Abroad,' published in the July number of the Star, and also found on page 379 of this volume, occurs the following: '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.' This, with a passage from the article 'Free People of Color,' is quoted to show that the Church had formulated no doctrine or policy with reference to slaves or free people of color; and in forming his judgment of this matter the reader must remember the statement about not admitting such people into the Church is merely the view at that time of the editor of the Star, and by no means represents the policy of the Church. As a matter of fact they were very few, if any, people of color in the Church at this time. The 'fears' of the Missourians on that head were sheer fabrications of evil-disposed minds."
The Chardon Spectator reported, "A meeting of the citizens of Jackson county, to the number of four or five hundred, was held at Independence on the 20th of July. Their avowed object was to take measures to rid themselves of the Mormonites.... They represent that the Mormonites number some 1200 souls in that county, and that each successive spring and autumn pours forth its swarms among them, with a gradual falling off in the character of those who compose them, until they have now nearly reached the low condition of the black population.... The committee say that one of the means resorted to by them, in order to drive us to emigrate, is an indirect invitation to the free brethren of color in Illinois, to come like the rest to the land of Zion. True, the Mormons say this was not intended to invite but to prevent emigration; but this weak attempt to quiet our apprehensions is but a poor compliment to our understanding. The invitation alluded to, contained all the necessary directions and cautions to enable the free blacks, on their arrival there, to claim and exercise their right of citizenship."
Missourians' outrage over this and other issues along with fear over the Saints' increasing political power 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 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, William W. Phelps wrote, "The leaders of the mob come forward with another assertion, thinking to justify themselves in the act of driving peaceable citizens from their own possessions; or, rather present it as an excuse to their adherents, to fire their indignation against an unoffensive people, that they might be excited to commit acts of violence, and think at the time that they were justified. They say, in their bond, or secret constitution, that it was ascertained more than a year ago that our people had been tampering with their slaves. Were it not, that this was one of their main accusations, we should not notice it; but as this complaint has gone considerably the rounds in the public prints, we consider ourselves bound to lay every circumstance and fact before our readers which may have the least bearing on this point. In the first place, they may understand, that not four hundred slaves, old and young, are to be found in the county of Jackson, amid a population of from six to eight thousand whites; or at least, were not at the time when they say that it was ascertained that our friends were tampering with their blacks.
"In the spring of 1832 a part of the citizens of the county were very desirous to expel our people from the place. Many threats were thrown out by certain low, degraded, unprincipled persons; but it was pretty satisfactorily ascertained, that they were only put forward and excited to desperation by a still more influential set, that kept secreted behind the scene for fear of public censure and contempt. A county meeting however was called, and a large portion of the inhabitants attended, some to take measures to drive out, or compel their neighbors to leave, and others with a view to prevent any violent or unlawful acts being committed; but they dispersed with doing nothing more than threaten, except stoning houses in the night to disturb the quiet repose of a few families. At the time of this excitement a report was in circulation among the people of the county, that our society were persuading or endeavoring to, the blacks to become disobedient and leave, or rise in a rebellion against their masters. On learning that any thing of this nature was current, an inquiry was immediately made, and one of the members of the church was informed by a certain preacher of the Cumberland Presbyterian order, then a resident of the county, that one of his slaves heard one of the elders of this church say, after asking him his age, 'that he thought he had waited upon his master long enough, until his master had waited upon him a while, or as long;' or words to this effect. This conversation was said to have passed the summer previous, and the individual accused was then in the east, and nothing farther could be learned on the subject; and the matter rested upon the story of the slave, which, perhaps was credited by some of the slave holders, but we are authorised [authorized] to say, that no conversation of that kind ever passed between the individual named by the afore mentioned preacher, and any slave in that State, having had a personal interview with him on that particular charge. No other charge was ever brought against our society by any of the people of that county, that they ever persuaded their slaves to acts of violence or disobedience.
"They farther say, in their secret constitution, that at the time when it was ascertained that the 'mormons,' as they call them, had been tampering with their slaves, that their 'mormon leaders' were informed of the fact, and promised to deal with any of their members who should in like case offend. All who are acquainted with the situation of slave States, know that amid a dense population of blacks, 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 privileges of a free Government.
"We do not deny but a promise was made on the part of certain individuals, to deal with, and bring to justice every person who might, to their knowledge, violate the law of the land by stirring up the blacks to an insurrection, or in any degree dissuade them from being perfectly obedient to their masters; but we deny the charge, that the slaves in that county were ever tampered with by us, or at any time persuaded to be refractory, or taught in any respect whatever, that it was not right and just that they should remain peaceable servants. Any charge of that nature is wholly and entirely unfounded, and is as untrue as the proceedings of the mob were unconstitutional and unjust, and could have been brought forward under no other views, and presented with no other motive, than to endeavor to show something to make a bad cause look excusable, and in the minds of some, justifiable!"
In February 1834 he continued, "Previous to the time when the printing office was demolished, some of the mob sent their negroes to insult and abuse certain young women, who slept in a small cabin adjoining the dwelling where the remainder of the family slept. After repeated attempts to commit insults upon these young women, the parents concluded that it would be unsafe to trust them longer in that situation. Accordingly the young women were put in another bed, and two young men were placed in their stead. After the young men had retired the man of the house was called to the door, and informed by a friend, of the determinations of the mob. This friend also informed him, that as near as he could learn, there would be one or more negroes sent to molest his daughters that night. This was during the excitement while the mob were circulating their secret constitution for signatures. Fortunately, however for the negroes, or their owners, the young men had retired without having this watch-word, and were unprepared with any deadly weapons. In the night they were awoke by the noise occasioned by the negroes whispering and planning without. Directly one made his entrance into the room through the way where the chimney had formerly stood, and was permitted to call the name of one of the young women, and make known his business and intentions when he was seized by the young men, and handled so roughly for a few moments that the demi-infernal when liberated from their grasp, dove head foremost through a wall of stone and bricks that was then remaining of the old chimney.
"That the negro did not send himself, is demonstrated from the fact, that whites knew it previous to the time he came, and was informed of [it] by the individual just named. Every person acquainted with the manner in which the blacks are treated in a slave State, know that an act of that kind would cost the slave his own life in an instant, were it possible for the individuals suffering the insult to inflict death; this is no secret among the slaves. And without being encouraged to go, and having a promise of protection from their masters should they be caught, it would be in vain to endeavor to convince the mind, that those blacks would ever attempted an act of so gross a magnitude. And what but an attempt to insult and abuse, could ever prompted any man to encourage any thing of so shameful a nature? What better can we think of a man that will urge his negro to commit unlawful acts, than we could were he to attempt the same himself? But these are the men who make such pretensions to virtuous principles, as to complain that the 'Mormons' were about to corrupt their society, by the introduction of free negroes and mulattoes into that country....
"[H]ere is a set of men in danger of having their public morals corrupted, who make a pretence to religion, and are so far beneath every thing heretofore extant on earth in the form of wickedness, that they will set their Afric colored population to steal into the dwellings of peaceable neighbors and defile the virtuous! They said, 'We will ravish your women!' No promise of mercy, ever so solemnly made, has been observed a moment when they saw an opportunity to abuse the persons of their hatred. But on the other side, every act of abuse which they swore to commit, when ever a possibility presented, it was done or attempted. An attempt was made by a gang of these lawless miscreants to abuse a lady who was in the most delicate situation in life, when a part were pursuing her husband to take his life, and others were engaged in pulling down his dwelling round her in the dead hour of the night! These are facts which will stand recorded upon the pages of the history of the inhabitants of the nineteenth century! A century proud of its liberal laws, and its advance in science and religion! Which is entitled to the appelation, Civilized? We talk in our country of savages, whose customs and habits, we say, are such that it is necessary that missionaries should be sent immediately to convert them from their idolatry, and teach them the blessings of civilized life. Is it color that constitutes a savage, or is it the acts of men that appear disgustful, and awake in our breasts feelings of pity and compassion for them?"
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."
On August 17, 1835, an assembly of the Church at Kirtland approved "A Declaration of Belief Regarding Governments and Laws in General", which read in part, "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."
The declaration was published in the Messenger and Advocate and in the scriptural compilation Doctrine and Covenants the next month, where it eventually became Section 134. Though obviously referring to slaves in the United States, 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."
Newell G. Bringhurst wrote, "The official Mormon anti-abolitionist resolution of August 1835 was similar to the declarations of other Northern-based church groups. The Methodists in their 1836 national convention adopted a resolution asserting that their members hsd 'no right, wish or intention to interfere with the civil and political relation as it exists between master and slave in the slave-holding states of this Union.' In a similar fashion, the Baptists, Presbyterians, and Catholics, in national meetings of their respective churches, avoided the issue of slavery and abolition. Even the Quakers, who had earlier pushed for the gradual elimination of slavery, withdrew from active participation in all antislavery movements and condemned abolition in general. Several interdenominational organizations, including the Bible, Home Missionary, and Tract Societies, also rejected involvement in the abolitionist movement."
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 Latter-day Saint 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 1834, after the Evening and Morning Star was reestablished in Ohio, William W. Phelps wrote, "The leaders of the mob come forward with another assertion, thinking to justify themselves in the act of driving peaceable citizens from their own possessions; or, rather present it as an excuse to their adherents, to fire their indignation against an unoffensive people, that they might be excited to commit acts of violence, and think at the time that they were justified. They say, in their bond, or secret constitution, that it was ascertained more than a year ago that our people had been tampering with their slaves. Were it not, that this was one of their main accusations, we should not notice it; but as this complaint has gone considerably the rounds in the public prints, we consider ourselves bound to lay every circumstance and fact before our readers which may have the least bearing on this point. In the first place, they may understand, that not four hundred slaves, old and young, are to be found in the county of Jackson, amid a population of from six to eight thousand whites; or at least, were not at the time when they say that it was ascertained that our friends were tampering with their blacks.
"In the spring of 1832 a part of the citizens of the county were very desirous to expel our people from the place. Many threats were thrown out by certain low, degraded, unprincipled persons; but it was pretty satisfactorily ascertained, that they were only put forward and excited to desperation by a still more influential set, that kept secreted behind the scene for fear of public censure and contempt. A county meeting however was called, and a large portion of the inhabitants attended, some to take measures to drive out, or compel their neighbors to leave, and others with a view to prevent any violent or unlawful acts being committed; but they dispersed with doing nothing more than threaten, except stoning houses in the night to disturb the quiet repose of a few families. At the time of this excitement a report was in circulation among the people of the county, that our society were persuading or endeavoring to, the blacks to become disobedient and leave, or rise in a rebellion against their masters. On learning that any thing of this nature was current, an inquiry was immediately made, and one of the members of the church was informed by a certain preacher of the Cumberland Presbyterian order, then a resident of the county, that one of his slaves heard one of the elders of this church say, after asking him his age, 'that he thought he had waited upon his master long enough, until his master had waited upon him a while, or as long;' or words to this effect. This conversation was said to have passed the summer previous, and the individual accused was then in the east, and nothing farther could be learned on the subject; and the matter rested upon the story of the slave, which, perhaps was credited by some of the slave holders, but we are authorised [authorized] to say, that no conversation of that kind ever passed between the individual named by the afore mentioned preacher, and any slave in that State, having had a personal interview with him on that particular charge. No other charge was ever brought against our society by any of the people of that county, that they ever persuaded their slaves to acts of violence or disobedience.
"They farther say, in their secret constitution, that at the time when it was ascertained that the 'mormons,' as they call them, had been tampering with their slaves, that their 'mormon leaders' were informed of the fact, and promised to deal with any of their members who should in like case offend. All who are acquainted with the situation of slave States, know that amid a dense population of blacks, 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 privileges of a free Government.
"We do not deny but a promise was made on the part of certain individuals, to deal with, and bring to justice every person who might, to their knowledge, violate the law of the land by stirring up the blacks to an insurrection, or in any degree dissuade them from being perfectly obedient to their masters; but we deny the charge, that the slaves in that county were ever tampered with by us, or at any time persuaded to be refractory, or taught in any respect whatever, that it was not right and just that they should remain peaceable servants. Any charge of that nature is wholly and entirely unfounded, and is as untrue as the proceedings of the mob were unconstitutional and unjust, and could have been brought forward under no other views, and presented with no other motive, than to endeavor to show something to make a bad cause look excusable, and in the minds of some, justifiable!"
In February 1834 he continued, "Previous to the time when the printing office was demolished, some of the mob sent their negroes to insult and abuse certain young women, who slept in a small cabin adjoining the dwelling where the remainder of the family slept. After repeated attempts to commit insults upon these young women, the parents concluded that it would be unsafe to trust them longer in that situation. Accordingly the young women were put in another bed, and two young men were placed in their stead. After the young men had retired the man of the house was called to the door, and informed by a friend, of the determinations of the mob. This friend also informed him, that as near as he could learn, there would be one or more negroes sent to molest his daughters that night. This was during the excitement while the mob were circulating their secret constitution for signatures. Fortunately, however for the negroes, or their owners, the young men had retired without having this watch-word, and were unprepared with any deadly weapons. In the night they were awoke by the noise occasioned by the negroes whispering and planning without. Directly one made his entrance into the room through the way where the chimney had formerly stood, and was permitted to call the name of one of the young women, and make known his business and intentions when he was seized by the young men, and handled so roughly for a few moments that the demi-infernal when liberated from their grasp, dove head foremost through a wall of stone and bricks that was then remaining of the old chimney.
"That the negro did not send himself, is demonstrated from the fact, that whites knew it previous to the time he came, and was informed of [it] by the individual just named. Every person acquainted with the manner in which the blacks are treated in a slave State, know that an act of that kind would cost the slave his own life in an instant, were it possible for the individuals suffering the insult to inflict death; this is no secret among the slaves. And without being encouraged to go, and having a promise of protection from their masters should they be caught, it would be in vain to endeavor to convince the mind, that those blacks would ever attempted an act of so gross a magnitude. And what but an attempt to insult and abuse, could ever prompted any man to encourage any thing of so shameful a nature? What better can we think of a man that will urge his negro to commit unlawful acts, than we could were he to attempt the same himself? But these are the men who make such pretensions to virtuous principles, as to complain that the 'Mormons' were about to corrupt their society, by the introduction of free negroes and mulattoes into that country....
"[H]ere is a set of men in danger of having their public morals corrupted, who make a pretence to religion, and are so far beneath every thing heretofore extant on earth in the form of wickedness, that they will set their Afric colored population to steal into the dwellings of peaceable neighbors and defile the virtuous! They said, 'We will ravish your women!' No promise of mercy, ever so solemnly made, has been observed a moment when they saw an opportunity to abuse the persons of their hatred. But on the other side, every act of abuse which they swore to commit, when ever a possibility presented, it was done or attempted. An attempt was made by a gang of these lawless miscreants to abuse a lady who was in the most delicate situation in life, when a part were pursuing her husband to take his life, and others were engaged in pulling down his dwelling round her in the dead hour of the night! These are facts which will stand recorded upon the pages of the history of the inhabitants of the nineteenth century! A century proud of its liberal laws, and its advance in science and religion! Which is entitled to the appelation, Civilized? We talk in our country of savages, whose customs and habits, we say, are such that it is necessary that missionaries should be sent immediately to convert them from their idolatry, and teach them the blessings of civilized life. Is it color that constitutes a savage, or is it the acts of men that appear disgustful, and awake in our breasts feelings of pity and compassion for them?"
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."
On August 17, 1835, an assembly of the Church at Kirtland approved "A Declaration of Belief Regarding Governments and Laws in General", which read in part, "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."
The declaration was published in the Messenger and Advocate and in the scriptural compilation Doctrine and Covenants the next month, where it eventually became Section 134. Though obviously referring to slaves in the United States, 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."
Newell G. Bringhurst wrote, "The official Mormon anti-abolitionist resolution of August 1835 was similar to the declarations of other Northern-based church groups. The Methodists in their 1836 national convention adopted a resolution asserting that their members hsd 'no right, wish or intention to interfere with the civil and political relation as it exists between master and slave in the slave-holding states of this Union.' In a similar fashion, the Baptists, Presbyterians, and Catholics, in national meetings of their respective churches, avoided the issue of slavery and abolition. Even the Quakers, who had earlier pushed for the gradual elimination of slavery, withdrew from active participation in all antislavery movements and condemned abolition in general. Several interdenominational organizations, including the Bible, Home Missionary, and Tract Societies, also rejected involvement in the abolitionist movement."
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 Latter-day Saint 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."
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"), an escaped slave from Maryland, was baptized in September 1832 by Ezekiel Roberts and ordained an Elder in the Melchizedek Priesthood on January 25, 1836 by Ambrose Palmer. He received his patriarchal blessing from Joseph Smith, Sr. on March 3, 1836. 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 rec[k]oned 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."
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.
In April 1836 an abolitionist named James W. Alvord visited Kirtland and established a chapter of the American Anti-Slavery Society with eighty-six members. 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.
"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 rec[k]oned 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."
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.
In April 1836 an abolitionist named James W. Alvord visited Kirtland and established a chapter of the American Anti-Slavery Society with eighty-six members. 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."
"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."
"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."
The May 1836 Messenger and Advocate reported, "The following was handed in by a friend who obtained it of the writer, and wished it might be inserted in the Advocate: we cheerfully comply with the request, and hope it may not be the last, if similar circumstances transpire. Editor.
"Friend-:-I have taken the liberty at this time of sending you a number of the April Messenger, which is now being printed. My reasons for so doing, are simply these: I know your goodness of heart, your liberality of sentiment in regard to religion, as well as to politics. And am satisfied that where your exertions or your influence can be brought to bear, in removing the mists of prejudice; casting aside error, and bringing truth to light; and also in doing justice to an injured and persecuted people, they will be cheerfully extended.
"You are well aware, sir, that this society has travelled through floods of villification and misrepresentation from its first organization to the present time. And it has been but seldom that it was deemed necessary to condescend to notice the thousand and one lies that have been circulated concerning it. But, latterly, circumstances have transpired which would render longer forbearance, on our part, a 'Sin'. - I mean the efforts that have been, and are not making, by that band of disorganizers, those enemies to all that is dear to us as a people, especially to our Southern brethren, - the 'ABOLITIONISTS'. With the rest of the Reserve, one of their number, not long since, gave Kirtland the honor of his gracious presence; in order I presume, that he might teach us poor 'deluded', 'benighted' 'Mormons' that we were certainly out of the way, and would have no chance of gaining our salvation* except we joined in and threw up our caps for his glorious doctrine of AMALGAMATION! But when the time come to count noses, he found he had 'waked up the wrong passengers,' and instead of having the 'Mormons,' he had gathered together a little squad of Presbyterians, - those, who you know, are always foremost in every thing that would tend to subvert our blood-bought liberties. For we as a society, do not hold to any such doctrines - neither do we fellowship those who do, - that is if they endeavor to put their sentiments into practice. - And furthermore, being aware that our brethren are numerous in the South - as also many moving from the east, to that country - it was thought advisable to come out decidedly in relation to this matter, that our brethren might not be subjected to persecution on this account - and the lives of our traveling elders put in jeopardy. For you will see, in a moment, that if madam rumor, with her thousand poisoned tongues, was once to set afloat the story that this society had come out in favor of the doctrines of Abolitionism, there would be no safety for one of us in the South; for our enemies would grasp at it as a precious morsel, whereon to feed the gullibles of this generation.
"But thanks to an all wise Providence we have men among us who are able, and willing, to take up their pens in defence of their civil and religious rights; and who, if necessity require, can and will make the priests of this, our day, tremble for their craft, and make them quake with very fear, for the safety of their 'dearly beloved flocks,' whose pockets they are picking - and by the losing of which, all their fat living would flee from them as chaff before the wind. These articles on the subject of Abolitionism, in the Messenger were written by no hireling scribblers, but have emanated from men who are actuated by no other motive than a desire to benefit their fellow creatures, and to do all they do with an eye single to the glory of God....
"*One of their number is said to have stated not long since that they did not believe a person could enjoy religion without being an abolitionist*"
At a meeting at the courthouse in Liberty, Missouri, on June 29, 1836, a committee of nine citizens issued a report that read in part: "These are some of the reasons, why these people [the Latter-day Saints] have become objects of the deepest hatred and detestation to many of our citizens. They are Eastern men, whose manners, habits, customs and even dialect, are essentially different from our own; they are non-slave holders, and opposed to slavery; which, in this peculiar period, when abolition has reared its deformed and hag[g]ard visage in our land, is well calculated to excite deep and abiding prejudices in any community, where slavery is tolerated and practiced.... For this purpose we would advise them to explore the territory of Wisconsin. This country is peculiarly suited to their condition & their wants. It is almost entirely unsettled; they can there procure large bodies of land together, where there are no settlements, and none to interfere with them. It is a territory in which slavery is prohibited, and it is settled entirely with emigrants from the North and East."
In a letter to the committee on July 25, Sidney Rigdon, Joseph Smith, Oliver Cowdery, Frederick G. Williams, and Hyrum Smith wrote, "Another charge brought against our friends is that of being dangerous in societies 'where slavery is tolerated and practiced.' Without occupying time here, we refer you to the April (1836) No. of the 'Latter Day Saints' Messenger and Advocate,' printed at this place, a copy of which we forward to each of you. From the length of time which has transpired since its publication, you easily see, that it was put forth for no other reason than to correct the public mind generally, without a reference or expectation of an excitement of the nature of the one now in your country. Why we refer you to this publication, particularly, is because many of our friends who are now at the west, were in this place when this paper made its appearance, and from personal observation gave it their decided approbation, and expressed those sentiments to be their own, in the fullest particular."
The August 1836 Messenger and Advocate included both the citizens' report and the church leaders' letter and further reported, "At a respectable meeting of the elders of the church of Latter Day Saints, held in Clay county, Mo. on Friday, the 1st day of July, 1836: W. W. Phelps was called to the Chair, and John Corrill appointed Secretary. The preamble and resolutions from a meeting of citizens was read and a committee of twelve, viz. E. Partridge, I. Morely, L. Wight, T. B. March, E. Higbey, C. Beebe, J. Hitchcock, I. Higbey, S. Bent, T. Billings, J. Emett and R. Evans, were appointed who retired, and after a short time reported the following preamble and resolutions:
"That we (the Mormons so called,) are grateful for the kindness which has been shown to us by the citizens of Clay, since we have resided with them, and being desirous for peace and wishing the good rather than the ill-will of mankind, will use all honorable means to allay the excitement, and so far as we can remove any foundation for jealousies against us as a people. We are aware that many rumors prejudicial to us as a society are afloat, and time only can prove their falsity to the world at large. We deny having claim to this or any other county or country farther than we purchase with money, or more than the constitution and laws allows us as free American citizens. We have taken no part for or against slavery, but are opposed to the abolitionists, and consider that men have a right to hold slaves or not according to law. We believe it just to preach the gospel to the nations of the earth, and warn the righteous to save themselves from the corruptions of the world, but we do not believe it right to interfere with bond servants nor preach the gospel to, nor mettle with, or influence them in the least to cause them to be dissatisfied with their situation 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."
Next: The Church of Jesus Christ and Black People 1838-1842
Main Page: Latter-day Saint Racial History
"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."
The May 1836 Messenger and Advocate reported, "The following was handed in by a friend who obtained it of the writer, and wished it might be inserted in the Advocate: we cheerfully comply with the request, and hope it may not be the last, if similar circumstances transpire. Editor.
"Friend-:-I have taken the liberty at this time of sending you a number of the April Messenger, which is now being printed. My reasons for so doing, are simply these: I know your goodness of heart, your liberality of sentiment in regard to religion, as well as to politics. And am satisfied that where your exertions or your influence can be brought to bear, in removing the mists of prejudice; casting aside error, and bringing truth to light; and also in doing justice to an injured and persecuted people, they will be cheerfully extended.
"You are well aware, sir, that this society has travelled through floods of villification and misrepresentation from its first organization to the present time. And it has been but seldom that it was deemed necessary to condescend to notice the thousand and one lies that have been circulated concerning it. But, latterly, circumstances have transpired which would render longer forbearance, on our part, a 'Sin'. - I mean the efforts that have been, and are not making, by that band of disorganizers, those enemies to all that is dear to us as a people, especially to our Southern brethren, - the 'ABOLITIONISTS'. With the rest of the Reserve, one of their number, not long since, gave Kirtland the honor of his gracious presence; in order I presume, that he might teach us poor 'deluded', 'benighted' 'Mormons' that we were certainly out of the way, and would have no chance of gaining our salvation* except we joined in and threw up our caps for his glorious doctrine of AMALGAMATION! But when the time come to count noses, he found he had 'waked up the wrong passengers,' and instead of having the 'Mormons,' he had gathered together a little squad of Presbyterians, - those, who you know, are always foremost in every thing that would tend to subvert our blood-bought liberties. For we as a society, do not hold to any such doctrines - neither do we fellowship those who do, - that is if they endeavor to put their sentiments into practice. - And furthermore, being aware that our brethren are numerous in the South - as also many moving from the east, to that country - it was thought advisable to come out decidedly in relation to this matter, that our brethren might not be subjected to persecution on this account - and the lives of our traveling elders put in jeopardy. For you will see, in a moment, that if madam rumor, with her thousand poisoned tongues, was once to set afloat the story that this society had come out in favor of the doctrines of Abolitionism, there would be no safety for one of us in the South; for our enemies would grasp at it as a precious morsel, whereon to feed the gullibles of this generation.
"But thanks to an all wise Providence we have men among us who are able, and willing, to take up their pens in defence of their civil and religious rights; and who, if necessity require, can and will make the priests of this, our day, tremble for their craft, and make them quake with very fear, for the safety of their 'dearly beloved flocks,' whose pockets they are picking - and by the losing of which, all their fat living would flee from them as chaff before the wind. These articles on the subject of Abolitionism, in the Messenger were written by no hireling scribblers, but have emanated from men who are actuated by no other motive than a desire to benefit their fellow creatures, and to do all they do with an eye single to the glory of God....
"*One of their number is said to have stated not long since that they did not believe a person could enjoy religion without being an abolitionist*"
At a meeting at the courthouse in Liberty, Missouri, on June 29, 1836, a committee of nine citizens issued a report that read in part: "These are some of the reasons, why these people [the Latter-day Saints] have become objects of the deepest hatred and detestation to many of our citizens. They are Eastern men, whose manners, habits, customs and even dialect, are essentially different from our own; they are non-slave holders, and opposed to slavery; which, in this peculiar period, when abolition has reared its deformed and hag[g]ard visage in our land, is well calculated to excite deep and abiding prejudices in any community, where slavery is tolerated and practiced.... For this purpose we would advise them to explore the territory of Wisconsin. This country is peculiarly suited to their condition & their wants. It is almost entirely unsettled; they can there procure large bodies of land together, where there are no settlements, and none to interfere with them. It is a territory in which slavery is prohibited, and it is settled entirely with emigrants from the North and East."
In a letter to the committee on July 25, Sidney Rigdon, Joseph Smith, Oliver Cowdery, Frederick G. Williams, and Hyrum Smith wrote, "Another charge brought against our friends is that of being dangerous in societies 'where slavery is tolerated and practiced.' Without occupying time here, we refer you to the April (1836) No. of the 'Latter Day Saints' Messenger and Advocate,' printed at this place, a copy of which we forward to each of you. From the length of time which has transpired since its publication, you easily see, that it was put forth for no other reason than to correct the public mind generally, without a reference or expectation of an excitement of the nature of the one now in your country. Why we refer you to this publication, particularly, is because many of our friends who are now at the west, were in this place when this paper made its appearance, and from personal observation gave it their decided approbation, and expressed those sentiments to be their own, in the fullest particular."
The August 1836 Messenger and Advocate included both the citizens' report and the church leaders' letter and further reported, "At a respectable meeting of the elders of the church of Latter Day Saints, held in Clay county, Mo. on Friday, the 1st day of July, 1836: W. W. Phelps was called to the Chair, and John Corrill appointed Secretary. The preamble and resolutions from a meeting of citizens was read and a committee of twelve, viz. E. Partridge, I. Morely, L. Wight, T. B. March, E. Higbey, C. Beebe, J. Hitchcock, I. Higbey, S. Bent, T. Billings, J. Emett and R. Evans, were appointed who retired, and after a short time reported the following preamble and resolutions:
"That we (the Mormons so called,) are grateful for the kindness which has been shown to us by the citizens of Clay, since we have resided with them, and being desirous for peace and wishing the good rather than the ill-will of mankind, will use all honorable means to allay the excitement, and so far as we can remove any foundation for jealousies against us as a people. We are aware that many rumors prejudicial to us as a society are afloat, and time only can prove their falsity to the world at large. We deny having claim to this or any other county or country farther than we purchase with money, or more than the constitution and laws allows us as free American citizens. We have taken no part for or against slavery, but are opposed to the abolitionists, and consider that men have a right to hold slaves or not according to law. We believe it just to preach the gospel to the nations of the earth, and warn the righteous to save themselves from the corruptions of the world, but we do not believe it right to interfere with bond servants nor preach the gospel to, nor mettle with, or influence them in the least to cause them to be dissatisfied with their situation 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."
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