Lies of integration with the black race of Cain exposed. View based on Darwinism, the tax-supported, government-forced compulsory
, anti-Christ religion of the left, which created the whole "crimes-against-nature" crowd
: the army of evil, hateful, destructive, malicious, frowning enemies of Zion and the white and delightsome race of Ephraim, the birthright tribe of Jacob. Good and evil are locked in combat. The devil has had his reign for too long.
The following taken from The Segregation of Israel, by Ogden Kraut:
In examining the constitutions of all other countries of the world, one will find there are only four which contain the concept of an economic or social equality. These are (1) the Union of Soviet Socialist Republics, (2) Mongol Peoples Republic, (3) Ukranians Soviet Socialist Republic, and (4) Guatemala. These nations, which proclaim social and economic equality, are the nations which practice the worst forms of slavery over the minds and bodies of men that has ever existed.
The American Constitution does not guarantee that every man shall be equal in wealth, yet this is the object of those today who proclaim "equality" for their socialist ideals. Neither does the Constitution guarantee that every man shall be happy, but rather that he is free to choose whatever "pursuit" may bring him happiness. The equality of wealth, or personal association, must be agreed to by both parties. Legal fiat, which constantly changes, is not the answer to achieving such equality. The loss of freedom is the crux of these problems. Freedom is the gauge by which every law must be measured. Communists, Marxists and intel-[99]lectual Socialists have all decreed to bring about social equality, racial equality and economic equality by force and by law. But men without freedom can never be happy, nor can such a system ever prove successful.
It is a criminal act to force people into social equality when they are not equal in their character. As one distinguished scholar said:
Personally, I feel only affection for the Negro. But there are facts that have to be faced. Any man with two eyes in his head can observe a Negro settlement in the Congo, can study the pure-blooded African in his native habitat as he exists when left on his own resources, can compare this settlement with London or Paris, and can draw his own conclusions regarding relative levels of character and intelligence--or that combination of character and intelligence which is civilization. Finally, he can inquire as to the number of pure-blooded blacks who have made contributions to great literature or engineering or medicine or philosophy or abstract science. (I do not include singing or athletics, as these are not primarily matters of character and intelligence.) Nor is there any validity to the argument that the Negro "hasn't been given a chance." . . . The progress which the pure-blooded black has made when left to himself, with a minimum of white help or hindrance, genetically or otherwise, can be measured today in the Congo. (Race and Reason, by Carleton Putnam, p. 7)
Then again Mr. Putnam added:
...in China, India, Mesopotamia and on the Mediterranean coasts and islands, men isolated almost completely from one another, during some 5,000 years independently developed writing and metal tools, invented compasses, built temples and bridges, formulated philosophies, wrote books and poems--why, then, did similar progress not occur in Africa? (Race and Reason, by Carleton Putnam, p. 24)
[100] These characteristics among nations and races have been noted by many scholars and writers. Another author makes this notation:
History says that the white and non-Negro colored races (Chinese and Indians, for example) developed languages, formed intricate systems of writing, kept records, discovered mathematics and other scientific principles, built cities and civilizations, created monuments to their achievements, and through their inventive genious largely mastered the forces of land, sea and air. History also says that the Negro as a race did none of these things.
The few systems of writing in use by Negro natives in Africa have been devised by white missionaries. Nearly all Negroes in their native sphere--untouched and un-influenced by the whites--are a simple and childlike race, without literature, history, science or art. (Segregation: Sin or Sensible? by W. Clyde Odeneal, p. 9)
Arnold Toynbee, the noted historian, made the following observation:
It will be seen, that when we classify mankind by color, the only one of the primary races, given by this classification, which has not made a creative contribution to any one of our twenty-one civilizations is the Black Race. (Race and Reason, Putnam, p. 52)
Thus, the term "superiority of race" need not raise the hackles of violent disagreement, for it simply means that superior talents were given to certain people to enable them to bear a greater burden of responsibility and duty--because where much is given, much is required. Jesus explained these differences among men in His parables of the ten talents, fishes in the net, etc.
However, intellect is not the only criteria by which we may judge human beings, for some of the worst criminals in history have been some of the most intelli-[101]gent. Conversely, we all have friends who are not keen intellectually, but we could trust them with our possessions or our lives.
Lincoln and Slavery
The American Negro looked upon Abraham Lincoln as a savior for their deliverance, yet he understood these differences between the white and black races, and had this to say:
I am not, nor ever have been in favor of bringing about in any way the social and political equality of the white and black races; I am not nor ever have been in favor of making voters or jurors of Negroes, nor qualifying them to hold office .... I will say in addition to this that there is a physical difference between the white and black races which I believe will ever forbid the two races living together on terms of social and political equality. And inasmuch as they cannot so live, while they do remain together, there must be the position of having the superior position assigned to the white race. (Race and Reason, Putnam, p. 8-9)
Many people do not know that President Lincoln actually took steps to promote a separation between the two races--even offering public money for their colonization in other countries. President Lincoln once addressed a group of colored men on this very subject. This interview took place on July 14, 1862. The news item from the New York Daily Tribune (August 15, 1862) is as follows:
This afternoon the President of the United States gave audience to a committee of colored men at the White House.
Why, he asked, should the people of your race be colonized, and where? Why should they leave this country? This is, perhaps, the first question for proper consideration. You and we are different races. We have between us a broader differ-[102]ence than exists between almost any other two races. Whether it is right or wrong I need not discuss, but this physical difference is a great disadvantage to us both, as I think your race suffers very greatly, many of them by living among us, while ours suffers from your presence. In a word, we suffer on each side. If this is admitted, it affords a reason at least why we should be separated.
For the sake of your race you should sacrifice something of your present comfort for the purpose of being as grand in that respect as the white people. It is a cheering thought throughout life that something can be done to ameliorate the condition of those who have been subject to the hard usage of the world. It is difficult to make a man miserable while he feels he is worthy of himself, and claims kindred to the great God who made him. In the American Revolutionary War sacrifices were made by men engaged in it; but they were cheered by the future. General Washington himself endured greater physical hardships than if he had remained a British subject. Yet he was a happy man, because he was engaged in benefiting his race--something for the children of his neighbors, having none of his own.
The colony of Liberia has been in existence a long time. In a certain sense it is a success. ***They are not all American colonists, or their descendants. Something less than 12,000 have been sent thither from this country.
The place I am thinking about having for a colony is in Central America. It is nearer to us than Liberia--not much more than one-fourth as far as Liberia, and within seven days run by steamers.
If such persons have what will be an advantage to them, the question is whether it cannot be made of advantage to you. You are intelligent, and know that success does not as much depend on external help as on self-reliance. Much, therefore, depends upon yourselves.
I shall, if I get a sufficient number of you engaged, have provisions made that you shall not be wronged. If you will engage in the enterprise, I will spend some of the money intrusted to me. I [103] am not sure you will succeed. The Government may lose the money, but we cannot succeed unless we try; but we think, with care, we can succeed.
I want you to let me know whether this can be done or not. This is the practical part of my wish to see you. These are subjects of very great importance, worthy of a month's study of a speech delivered in an hour. I ask you, then, to consider seriously, not pertaining to yourselves merely, nor for your race, and ours, for the present time, but as one of the things, if successfully managed, for the good of mankind---not confined to the present generation....
Lincoln knew by foresight and practical experience the differences of races and the troubles that usually came about as a result of those differences. He could see the need for separation or segregation as the best solution, yet he was determined that equal rights and freedom be enjoyed by all. In one part of his reference to South America he said, "... I would endeavor to have you made equals, and have the best assurance that you should be the equals of the best." Hence, the wisest men among religious or political affairs assert that equal rights and segregation are the best answers to the race problems.
Segregation or Integration?
Segregation and integration have been heated issues ever since the days of this speech by Lincoln; and the problems that have arisen are still generating friction and disagreement. Integration must inevitably go beyond mere associations--it leads to inter-racial marriage. Thus, the final objective of the integrationist is to accomplish the mixture of the races.
A leading Negro weekly advanced this objective:
Every community worth its salt should have a frankly inter-racial club or association where the boys and gals, colored and white, could associate, drink and dance .... Of course, we favor racial [104] mixing, including marriage, and are working openly to kill all racially restrictive legislation and social segregation and discrimination. (Pittsburgh Courier, August 15, 1959)
From an interview with Congressman Adam Clayton Powell came the following:
Q. What is the argument that is used by Negro leaders in answer to the point that is sometimes made that, if inter-marriages continue in the next 25 to 30 years, then the races will be adulterated somewhat as they are in Cuba and Brazil?
A. I have heard that argument, but it doesn't amount to any argument at all from my standpoint, because if we are fighting for integration, well then there it is. I mean, you can't fight against segregation and want separation. We must be consistent.
Q. I'm not sure that that is clear.
A. The Negro leaders are fighting against segregation. Therefore, they can't have a position on the one hand against segregation and on the other hand against inter-racial marriage. (U.S. News & World Report, Sept. 5, 1952)
There is no reason to penalize a people or a locality who do not choose to mix with others. Segregation is just as much their right to defend, as integration is by other people. Equality has had a more shrouded and evasive meaning to it than any other modern fabrication. Too often we hear the phrase "equal before God," but there is no such scripture in the Bible. Status before God is earned by righteousness and religiously men are just as varied, if not more so, than in any other factor.
There is no such things as equality between two leaves of a tree, nor among snowflakes, nor between fingerprints of men. Yet these differences exist not [105] as a mark of inferiority and superiority, but rather it is a matter of distinction. The difference between races is heredity and that difference is a distinction established by the Creator.
"All men are created equal" before the law. Hence, a man regardless of his color, race, national origin, or political preference, is not to be granted favoritism or prejudice before the court. If a man is condemned for a crime, his penalty should be the same as any other man regardless of any of these differences.
Thus, by reason alone, it can be recognized that the best solution to the problems between whites and blacks are best resolved by each voluntarily agreeing to segregation through pride in their own race and in the freedom of their own choice.
Men may force the blacks into schools of the whites, or whites into schools of the blacks, but you cannot force one into the hearts and feelings of the other. For these reasons, God has established certain commandments and decrees for the principles of segregation.
It was God who gave the Negro the color of his skin, and certainly God knew the trouble that would arise from integration of the races. If He had designed an amalgamation of races, then He would have made no barrier of color. But the scriptures clearly establish the reasons why God has made these distinctions. With the restoration of the Gospel of Jesus Christ, these reasons became even more evident.
[106] Chapter 11
ISRAEL'S COVENANT RESTORED
... the heavens were again opened unto us; and Moses appeared before us, and committed unto us the keys of THE GATHERING OF ISRAEL from the four parts of the earth.... (D. & C.110:11)
With the "restoration" and the revelations of God through Joseph Smith, it becomes increasingly clear that God had no intention of trying to "convert" the world. He was renewing His commandment to separate Israel from the world. The gospel net would envelope all nations, but He was selecting only a small portion who would be a chosen people, upon whom He would bestow His laws, ordinances and priesthood. It was imperative that Israel should be "gathered"--and more especially the "elect" of Israel (See D.&C. 33:6 & 35:20), which would fulfill an ancient prophecy (Moses 7:62) of an elect people who would establish the "New Jerusalem." God's instructions on this matter were very austere and un-mistakeably plain. He issued the following commandment:
And ye are called to bring to pass THE GATHERING OF MINE ELECT; for mine elect hear my voice and harden not their hearts; wherefore the decree hath gone forth from the Father that they shall be gathered in unto ONE PLACE upon the face OF THIS LAND, to prepare their hearts and be prepared in all things against the day when tribulation and desolation are sent forth upon the wicked. (D.& C. 29:7-8)
This scripture reveals the following:
1. The gathering is a decree or commandment from God, the Father.
[107]
2. This decree is a restriction to the elect of Israel.
3. The elect will not reject this decree; conversely, those who are NOT the elect of Israel, WILL reject this decree.
4. They must gather to one geographical place.
5. That "one place" is on the American continent.
6. Only by being gathered can they prepare their hearts and also be prepared in all things.
7. If they are gathered, they can be saved from destruction; otherwise, they will perish with the wicked.
Another picture of the gathering of this "elect" people was penned by Joseph Smith in his inspired translation of the 24th chapter of the Book of Matthew.
And now I show unto you a parable. Behold, wheresoever the carcass is, there will the eagles be gathered together; so likewise shall mine elect be gathered from the four quarters of the earth. And they shall hear of wars, and rumors of wars. Behold, I speak for mine elect's sake; for nation shall rise against nation, and kingdom against kingdom; there shall be famines, and pestilences, and earthquakes, in divers places. (Joseph Smith 1:27-29)
The tribulations of the last days would be poured out upon the earth with untold destruction, "but for the elect's sake, according to the covenant, those days shall be shortened." (J.S. 1:20) The gathering of the elect, and the destruction of the wicked, are similarly identified with the days of Noah. (Matt. 24:37 & Luke 17:26) Those who believed in that decree of gathering would be comparable to those who believed and entered the ark. This was a decree, mentioned by the Savior, that would establish the lines between the "wheat and the tares," and the "sheep from the goats." The earth was about to be cleansed by destruction as described by the Angel Moroni to Joseph Smith.
The first obligation attending the restoration was to gather Israel, and God was providing the place, the reason, and the means for re-establishing that "peculiar [108] people." Once again, He was announcing the last call to Israel to gather. However, He explained that, "Many are called but few are chosen." Only a select minority would prove worthy of receiving that "royal Priesthood" which has been handed down so carefully from the ancient patriarchs.
Temple construction, both anciently and in our dispensation, clearly depicts a separation of men and women, a division of men by authority, and also a segregation between believers and unbelievers.
The description of the Temple of Herod, which was in existence during the days of our Lord's ministry, shows how this was accomplished. Non-Israelites were warned not to enter the Court of Israel on pain of death. The entrance to this court was gained through one of nine gates, four respectively in the north and south, and one on the east side, the west being, as in previous temples, unprovided with a gate. One-third of the area was divided from the rest, and access to it was allowed to women; thus it was called the Court of Women. Between this section and the Court of Men to the west, accessible only to men, a flight of fifteen steps, semicircular in form, led to the great gate. (Segregation: A Divinely-Instituted Precept, by Howard B. Rand, p. 9)
The temples of God, separated as they are from the common buildings of men, are patterns or illustrations of the temple of the body. As the holy temples of God were different in purpose and function from that of other structures, so were the people of God to be distinct, separate and dedicated to different purposes from the common men of the earth.
It was on April 3, 1836, that the Prophet Joseph and Oliver Cowdery met in the Kirtland Temple to partake of the Lord's supper. Afterward, they both bowed in solemn and silent prayer. After rising, several heavenly beings appeared to them, one of which was Moses who "committed the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten [109] tribes from the land of the north." (D. & C. 110:11) The object of this visitation was to segregate Israel from the rest of the world by gathering them together as they had been under Moses.
However, this distinction must first be established: that the gospel restoration could be accepted by "all nations, kindreds, tongues and peoples" (D. & C. 42:58). However, there is a clearly defined line between those who can and those who cannot receive the Priesthood.
Everyone had the privilege of being converted to the gospel in fulfillment of the promise that "all nations" and people could receive blessings at the hands of Abraham's children. No matter what their race, color or nationality, they had the right to become adopted into the house, or Kingdom, of Israel.
Another ancient promise to the modern Israelite was that "whomsoever ye curse, I will curse". (D.& C. 103:25; 132:47; compare Gen. 12:3) Again a promise was reiterated that all who hindered this work would be cursed unto "the third and fourth generation". (D. & C. 124:50) It was evident that anyone who raised their heels against these anointed, or elect, in modern Israel would "not have right to the Priesthood, nor their posterity after them from generation to generation." (D. & C. 124:21)
Thus, the Priesthood in the last days, as it was in ancient Israel, could be prohibited, or even lost, once it had been received.
God was gathering His elect, or chosen, for the last time and desired "to bless with the greatest of all blessings," but if these Latter-day Israelites rejected His word, He would "curse with the heaviest of all cursing." (D. & C. 41:1; compare Deut. 28) This curse was predicated upon their care and custody of the sacred rites of the Priesthood.
For it is not meet that the things which belong to the children of the kingdom should be given to them that are not worthy, or to dogs, or the pearls to be cast before swine. (D. & C. 41:6)
[110] Here again, as in ancient times, the Lord makes another literal and vivid distinction between HIS people and the rest of the world.
The Church of Jesus Christ did not begin, nor did it continue, with restrictions against any race of people as to membership in the Church--even at a time when it was dangerous to express such sentiments as "equal rights" and "freedom for all." As early as July 1831, a Negro by the name of "Black Pete" was among the first converts in Ohio. However, a few years later in Kirtland, during the great depression and apostasy of 1836-37, "Black Pete" was among those who claimed wild contradictory revelations and he left the Church.
In July of 1833, W. W. Phelps wrote an article in the Evening and Morning Star in which he noted ". . .the wonderful events of this age, much is doing towards abolishing slavery, and colonizing the blacks, in Africa." (E. & M. Star 2:111) This created a furor and trouble from the Missourians who had prohibited free Negroes from entering their state; Jackson County didn't even have any.
The Prophet Joseph Smith had no stomach for the business of slave-trading and made a mild rebuke by using a parallel. He wondered how well such slavery would become if those dealers in flesh were "allowed with impunity to steal white men .... " (D.H.C. 6:113; T & S 4:375-76). He also made this comparison between the whites and blacks by saying:
Change their situation with the whites, and they would be like them .... Go into Cincinnati or any city, and find an educated Negro, who rides in his carriage, and you will see a man who has risen by the powers of his own mind to his exalted state of respectability. The slaves in Washington are more refined than the Presidents, and the black boys will take the shine off many of those they brush and wait on .... (Mill. Star 20:278 & D.H.C. 5:217)
The Prophet treated them as fairly as he could. Once he gave a Negro a horse to purchase the freedom of [111] his relative. (Young Women's Jrnl. 17:538) A Negro lady by the name of Jane James and the eight members of her family came into Nauvoo destitute, and the Prophet alleviated her burdens by taking her into his home, where she became his housekeeper until the Prophet's death. She always bore a praiseworthy testimony to his benevolent and fatherly qualities. (Y.W.J. 16:551)
The Prophet shared the common belief that Negroes were descendants of Ham, but he did not share or justify the cruel manner in which slavery was being practiced. It was not so much the political tolerance of slavery that caused him so much anxiety as it was the vision of the future and the trouble arising from that practice. On December 25, 1832, Joseph Smith saw the horrible destruction that was imminent because of the Negro problem in America. He described in detail the division between the South and the North and the massive desolations that would culminate from that Civil War. He explained that it would start in "South Carolina," and the "Southern States shall be divided against the Northern States", resulting in the "death and misery of many souls." (D. & C. 87:1-3) Later, Joseph made a formal prophecy of this war by saying, "I prophesy, in the name of the Lord God, that the commencement of the difficulties which will cause much bloodshed previous to the coming of the Son of Man will be in South Carolina." (D. & C. 130:12-13) This was just prior to his candidacy as president of the United States. Because of his inspired foresight into the future of America, he wrote in February 1844:
Petition, also, ye goodly inhabitants of the slave states, your legislators to abolish slavery by the year 1850, or now, and save the abolitionist from reproach and ruin, infamy and shame. (D.H.C. 6:205)
The Prophet could see that war would be the inevitable result of this issue, and one of his responses to that peril was to pressure--
...Congress to pay every man a reasonable price for his slaves out of the surplus revenue arising [112] from the sale of public lands, and from the deduction of pay from the members of Congress. (D. H. C. 6:205)
In this manner, the Prophet showed respect for both the personal rights and the property rights of all persons involved.
There was only one equitable answer to the problem. For over ten years, the Prophet warned this nation of what was ahead for them as a result of Negro slavery; therefore, as a part of his U.S. presidency platform, he declared he would buy up the slaves, free them, and then return them safely back to their native homeland. But, due to a political conspiracy, he was shot to death before he could live to see the fulfillment of the prophecy he described in such detail. Nearly 30 years after he had made the prophecy, the war commenced.
Orson Pratt said that as "a youth of nineteen ...I carried forth the written revelation, foretelling this contest, some twenty-eight years before the war commenced. (J.D. 13:135)
Joseph Smith told many of the political conspirators and mobocrats how they would experience "sorrow because of the scenes of desolation and distress" that would come to them. (T.P.J.S., p. 381)
Although slavery was a practice which was legally acceptable under the law, Mormons were opposed to it--but with dire consequences. Mormons felt an obligation to endorse the law of the land; nevertheless, they felt compassion toward the slaves for the cruelty being imposed upon them. Some of the worst mobocracy formed against the Mormons in Missouri was the result of Mormon expressions on freeing the slaves. However, in Kirtland, Ohio, in 1835, a declaration of belief was published to clarify their beliefs, part of which said:
...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 .... (D. & C. 134:12)
[113] This was advocated to prevent "jeopardizing the lives of men," and prevent further complications with the mobocrats.
Joseph was not insensitive to the burdens of slavery elsewhere; for on January 25, 1842, he wrote:
Signed deeds for lots, to Law; transacted a variety of business in the city and office. In the evening debated with John C. Bennett and others to show that the Indians have greater cause to complain of the treatment of the whites, than the Negroes, or sons of Cain. (D.H.C. 4:501)
On January 2, 1843, Joseph Smith "went to Mr. Sellars" with Elders Hyde and Richards. Elder Hyde inquired the situation of the Negro. I replied, they came into the world slaves, mentally and physically." (T.P.J.S., p. 269) Then he made this observation:
Had I anything to do with the Negro, I would confine them by strict law to their own species, and put them on a national equalization. (T.P.J.S., p. 270)
This ascribes the depth of wisdom and fair justice the Prophet possessed. He sensed the personal freedom and rights of individuals--yet recognized the absolute reasons for segregation. He not only advocated this segregation, but attempted to implement it.
In January of 1844, the Prophet Joseph, as mayor of Nauvoo, fined two Negroes "for attempting to marry white women." (D.H.C. 6:210)
The Prophet explained that--
...a black skin...has ever been a curse that has followed an apostate of the holy priesthood, as well as a black heart.... (Times & Seasons 6:857)
...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 [114] who interfere the least with the purposes of God in this matter, will come under the least condemnation before Him;... (Mess. & Adv. 2:290 & D. H. C. 2:438)
Here is evidence that the curse is illustrated through "a black skin" and that when that "curse" is removed, then the dark skin will be removed by "as great power as caused it to come." Also, a part of that "curse" was the restriction of the Priesthood.
Abraham Smoot inquired of the Prophet Joseph Smith:
What should be done with the Negroes in the South as I was preaching to them? [Joseph] said I could baptize them by the consent of their masters, BUT NOT TO CONFER THE PRIESTHOOD UPON THEM. (L. John Nuttall Journal, May 31, 1879)
The Lord also revealed that "... it is not right that any man should be in bondage to another." (D. & C. 101:79) Bondage should not exist between one man and another, although men do commit deeds which will jeopardize his place in the society of other men. Our prisons are justly filled with men in bondage to society; but by men's own wicked deeds, they place themselves into social and financial bondages. It may seem strange that the Lord would reveal it was not right "that any man be in bondage to another," but in the same revelation give a parable of a nobleman who had "many servants." Here again is the difference between (1) unwillful bondage or slavery and (2) servitude under freedom.
When the Saints moved to Illinois, Joseph exclaimed that here there were no slaves "to raise his rusting fetters and chains, and exclaim `O liberty, where are thy charms?'" (T & S 5:508) However, many slaves chose to remain with masters; and though they were called slaves, they were essentially servants. The Prophet also advised the Saints to--
Break off the shackles from the poor black man, and hire him to labor like other human beings; for [115] "an hour of virtuous liberty on earth is worth a whole eternity of bondage." (Joseph Smith, D. H. C. 6: 205)
ELIJAH ABEL
In Maryland in 1832, another black man was baptized into the Church--Elijah Abel, who later became and still is one of the controversial objects in Mormonism. This man became a close friend of Joseph Smith, and at one time lived in the Prophet's home. Three other black people--Jane James, Isaac James and Green Flake--had also been in residence with Joseph Smith for a time. (See The Negro Pioneer, p. 511)
Then, according to the "Minutes of the Seventies Journal", December 20, 1836, kept by Hazen Aldrich, it shows that Elijah Abel was ordained to the Priesthood by Zebedee Coltrin. Coltrin later admitted that he had been instructed two years prior to that date (1834) that he was NOT to give the Priesthood to a Negro.
Elijah was ordained an elder (M.A. 2:335), then a Seventy (April 4, 1841), and performed missionary labors in 1883 to United States and Canada. However, it was possible that he could hold these Church offices and still not hold the Priesthood. (For example, from the 1920's to the 1950's the Church did that in all their ordinations.) Also, we have no references to Abel's performing any ordinances. Elijah could also have filled a mission, just as women do now, without the Priesthood. From the Church biographical encyclopedia we read the following:
Abel, Elijah, the only colored man who is known to have been ordained to the Priesthood, was born July 25, 1810, in Maryland. Becoming a convert to "Mormonism" he was baptized in September 1832, by Ezekiel Roberts and, as appears from certificates, he was ordained an elder March 3, 1836, and a Seventy April 4, 1841, an exception having been made in his case with regard to the general rule of the Church in relation to colored people. [116] At Nauvoo, Illinois, where he resided, he followed the avocation of an undertaker. After his arrival in Salt Lake City he became a resident of the Tenth Ward, and, together with his wife, he managed the Farnham Hotel in Salt Lake City. In Nauvoo he was intimately acquainted with the Prophet Joseph Smith and later in life was the especial friend of the late Levi W. Hancock. In 1883, as a member of the Third Quorum of Seventy, he left Salt Lake City on a mission to Canada, during which he also performed missionary labors in the United States. Two weeks after his return he died, December 25, 1884, of debility, consequent upon exposure while laboring in the ministry in Ohio. He died in full faith of the gospel. (L.D.S. Biographical Encyclopedia, 3:577)
Zebedee Coltrin also maintained that Elijah had later been dropped from the quorum of Seventies. Abel did, however, receive a patriarchal blessing under the hands of Joseph Smith, Sr., in which it was said:
Thy soul be white in eternity, and receive all the power that thou needest to accomplish thy mission.
He was also promised that he would be--
...the welding link between the black and white races, and should hold the initiative authority by which his race should be redeemed. (Council meeting, Aug. 26, 1908, G.A.Smith Papers)
It was a strange situation from any perspective one chooses to look upon it. It is still somewhat of a mystery to many, and some say that it was an exception to the rule.
John Taylor thought that perhaps Elijah Abel had received the Priesthood before the word of the Lord was fully understood, and that it had been one of the mistakes of early Church history. (See Minutes of the Council of Twelve, June 4, 1879)
Since there is no record of Elijah's administering any ordinances, nor did he go through the N
