References to Black people, their social condition during the 19th and 20th centuries, and their spiritual place in Western Christianity as well as in Mormon scripture were complicated.
Joseph Smith upheld the laws regarding Black enslavement, and affirmed the curse of Ham as placing his descendants into slavery, "to the shame and confusion of all who have cried out against the South.
"[1][2] After the Mormons were expelled from Missouri, Smith took an increasingly strong anti-slavery position, and several Black men were ordained to the LDS priesthood.
[3] The first reference to dark skin as a curse and mark from God in Latter Day Saint writings can be found in the Book of Mormon, published in 1830.
However, 2 Nephi 26:33 states: "[The Lord] inviteth them all to come unto him and partake of his goodness; and he denieth none that come, black and white, bond and free, male and female...and all are alike unto God, both Jew and Gentile."
It stated that the Lord "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".
Wherefore, a commandment I give unto you, which is the word of God, that ye revile no more against them because of the darkness of their skins; neither shall ye revile against them because of their filthiness... (Jacob 3:8–9).In the summer of 1833 W. W. Phelps published an article in the church's newspaper, seeming to invite free Black people into the state to become Mormons, and reflecting "in connection with the wonderful events of this age, much is doing towards abolishing slavery, and colonizing the blacks, in Africa.
(Messenger and Advocate 1:82) This Black wife, according to Phelps, was not just a descendant of Cain, but one of the pre-flood "people of Canaan", not directly related to the Biblical Canaanites after the flood.
In 1836, the rules established by the church for governing assemblies in the Kirtland Temple included attendees who were "bond or free, black or white."
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 Ham in servitude!
What could have been the design of the Almighty in this wonderful 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 by his counsel.In April 1836, Smith said: 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 say, 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 avocations and left the gentleman to hold forth his own arguments to nearly naked walls.In 1836, Warren Parrish (Smith's secretary) wrote regarding the sentiments of the people of Kirtland: Not long since a gentleman of the Presbyterian faith came to this town (Kirtland) 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.
[7] Early Black members in the Church were admitted to the temple in Kirtland, Ohio, where Elijah Abel received the ritual of washing and anointing (see Journal of Zebedee Coltrin [page needed]).
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.
Nauvoo, Illinois was reported to have 22 Black members, including free and enslaved individuals, between 1839–1843 (Late Persecution of the Church of Latter-day Saints, 1840).
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 CainBeginning in 1842, Smith made known his increasingly strong anti-slavery position.
In March 1842, he began studying some abolitionist literature, and stated, "it makes my blood boil within me to reflect upon the injustice, cruelty, and oppression of the rulers of the people.
From family diaries and the memory of a grandson, it is believed that it was Green who drove the carriage and team that brought President Brigham Young into the Salt Lake Valley.
A prominent radical abolitionist, Episcopalian, and Most Worshipful Grand Master of Freemasonry from Lowell and Boston, Massachusetts, Lewis became a Latter Day Saint about 1842.