Elijah Abel

Upon the Prophet Joseph Smith's January 1836 declaration that Elijah Abel was "entitled to the Priesthood and all the blessings,"[4] Abel — who had been, over the many preceding months, an active participant in the construction of the Kirtland Temple (1833–36) by which the Saints would be "endowed with power from on high"[3] — was ordained an elder of the church on 25 January (the five LDS offices in the Melchizedek Priesthood to which eligible men found worthy were ordained, in their order of ascending hierarchy, are: Elder, Seventy, High Priest, Patriarch, and Apostle). The officiator in that priesthood ordinance was Ambrose Palmer, a high priest who was also branch president in New Portage (now Barberton), Ohio, where Abel was then residing (the ordination was "licensed" at Kirtland on 31 March 1836 by the Prophet Joseph and second counselor in the First Presidency Frederick G. Williams).[1][4][11]^: 2[18]

Abel participated in the "Pentecostal season" that accompanied the completion and springtime dedication of the Kirtland Temple in 1836.[3] At the end of that year, only 11 months after his priesthood ordination, Abel was ordained a Seventy and inducted into the Third Quorum of the priesthood on December 20. He was later reconfirmed in 1841 at Nauvoo by Joseph Young and Albert P. Rockwood.[4][11]^: 2 Around this time,[19] Elijah also received his patriarchal blessing from Presiding Patriarch Joseph Smith Sr. (the blessing was recorded by Warren A. Cowdery, a church scribe and newspaper editor).[3][10][17]^: 38

The common practice when giving patriarchal blessings was to declare an individual to be a descendant of a specific tribe of Israel. Abel, however, was declared an "orphan" from a father who "hath never done his duty toward thee," but it was promised that he would "be made equal to thy brethren, and thy soul be white in eternity and thy robes glittering."[14][20]^: 131 In this way Abel was perhaps "adopted" into the House of Israel, for the recorded blessing does not specifically declare his tribal lineage.[14] In 1836, Abel was among the first to receive the church's revealed "higher" ordinance of the "Initiatory," and was thus "washed and anointed" in the Kirtland Temple.[4]

During the late 1830s, Abel labored as a missionary in New York and Upper Canada, an assignment which was part of a safe-haven and proselyting solution for black slave refugees. This solution also helped to create an effective deflection from perceived Mormon sympathies toward the abolitionist movement in the United States, a perception that agitated an already unfavorable situation for the Latter-day Saints as they sought to realize their dreams for a "Zion" community in Missouri.[7][17]^: 38[21]

In June 1838, Abel baptized 25-year-old Eunice Ross Kinney while serving in St. Lawrence County, New York, who even after Abel's death remembered him as a "powerful" minister, one who had been "ordained by Joseph the martyr."[22][8][11]^: 3 Abel taught Kinney and others he baptized that "the time was drawing near for [Christ's] coming[21] but He would not come till God had a people prepared to receive Him, with all the gifts and blessings that adorned His church anciently."[21][23][24] Abel in his ministry often quoted the Apostle Peter: "Think it not strange, brethren, concerning the fiery trials[3][21] which are to try you...".[3]

Due to civil unrest and rebellion in Upper Canada, Abel's missionary travels were frequently punctuated with perilous situations and persecutions; at one point during his mission he was falsely accused of the murder of a family of six, and aggressively pursued by a mob bearing hot tar and feathers.[7] Such circumstances were certainly not unfamiliar to many Mormon missionaries of the time, nor to their leaders.[11]^: 3 In retrospect, Abel's providential escape from his enemies in his travels did seem to fulfill a patriarchal promise (while also foreshadowing a dreadful civil war[21][3] that would soon strike at the heart of his own country):

Thou shalt see [the destroyer's] 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.[14]

On June 25, 1843, a regional conference occurred in Cincinnati in which apostles John E. Page, Orson Pratt, Heber C. Kimball, and future-apostle Lorenzo Snow presided as part of a "Traveling High Council" to organize a Mormon branch there.[3]^: 77 During the conference, questions regarding Abel and his membership were addressed, including the acknowledgement of recent complaints from some of the local white populace about Abel's public preaching activity.[10][7] Apostle John E. Page stated that while "he respected a coloured Brother, wisdom forbid that we should introduce [him] before the public."[3]^: 77 At the time, Cincinnati was a hot-bed of conflict between what the two general groups of escaped slaves and anti-abolitionist Irish Catholics. Pratt and Kimball supported Page's statements, and the leaders resolved to restrict Abel's activities as a member of the church.

At the conclusion of the conference, Abel was called to serve a second mission locally, but he was instructed to visit and teach only the "coloured population".[3]^: 77 In their deliberations, the leaders had also referenced some of Abel's potentially threatening actions that stemmed from his time in Upper Canada. While in Canada, his activity to encourage flight from the civil uprisings there to the American "Zion" was viewed with disdain by his colleagues, as such activity may have been seen by the British government as "pro-American sympathizing," or even treason in absentia—potentially inciting or exacerbating further revolt. The missionary associates who had accused him—John Beckstead, Christopher Merkeley, John Broeffle, and some who later apostatized from the church including Zenas Gurley and James Blakeslee[7][16]—cited Abel's claims "that an elder… had as much authority" as a high priest in the church, and "that there would be stakes of Zion in all the world."[7][16] The latter statement was most alarming to them, in light of early Mormonism's millenarian worldview that espoused gathering to a "central" Zion.[21] However, despite these allegations of teaching what was perceived by some to be "false doctrine,"[33] no disciplinary action was taken against Elijah.[3][7]

Up until 1843, Abel had suffered very little discrimination from within the church. The results of the conference, however, marked a turning point for Abel and other colored, faithful adherents of the faith. For the first time, race had been used as a criterion for limiting church activities.[20]^: 131 The leaders of the conference in Cincinnati made no statement that would suggest that the resolution of the meeting had been based on divine revelation, or that it constituted any sort of doctrinal mandate, but rather they deemed it an act of prudence to address the dynamic racial and politically turbulent climate of the times.[8][3]^: 77

As a leader in the church in Cincinnati, and one of the three presiding area seventies at a specially convened branch conference on June 1, 1845, Abel moved for the excommunication of three women—identified as "Mrs. Carter, Mrs. Evans, and Miss Jane Roberts"—for "speaking disrespectfully against the leaders of the church," a motion which was "moved and seconded."[3] The church, despite reorganization efforts, was still unstable following the death of Joseph Smith, Jr., who had been murdered at Carthage Jail along with his brother Hyrum by a mob less than a year before. However, in the face of dissent and discord, the Cincinnati branch of 32 members "all in good standing" could claim that it was, by mid-1845, more unified than it had been "for the last three years."[7]

The few black individuals who belonged to the Latter-day Saint faith had full fellowship in the early church, which included entering into priesthood leadership positions such as Abel had. Another notable figure is Joseph T. Ball, who in 1844 in Boston had been the first man of African descent to become a branch president and to preside over an LDS congregation; Ball had been earlier called in 1841 by the Quorum of the Twelve on a mission to South America.[3]^: 100

In 1849, Brigham Young—having succeeded Smith as church president—issued a church-wide ban on blacks men from being ordained to the priesthood. The policy's initial reveal by Young to the Twelve may have occurred up to two years earlier at Winter Quarters, Nebraska, possibly "between 8 and 14 April 1847".[34] Young's pronouncements in 1849 constitute the earliest known statements which officially exclude those of African descent from an ordinal endowment or a wielding of priesthood power.

This decision may have been brought about in part by the actions of William McCary, an African-American convert to the church living in Cincinnati, who believed he was a prophet and claimed on various occasions to be Jesus and Adam, father of the human race.[10][7] In 1847, as the Saints resided at Winter Quarters, McCary was excommunicated, following the discovery of various unauthorized polygamous sealings performed in his home.[3][10][7][16]

By 1847, in the unfavorable light of these and other developments, Abel's priesthood authority had begun to be challenged, despite his well-respected status within the church community.[8][3]^: 99 Even after the 1849 official prohibition for all Latter-day Saint "brethren of color,"[35] Abel remained involved in the church. As one who already held the priesthood, he continued to serve as a seventy in Cincinnati from 1842 to 1853,[36] and in the autumn of 1883 served another mission to Cincinnati shortly before his death.[37]

As the church continued to migrate its members to the West, Mormons were exposed to a larger population of blacks, and anti-black political attitudes continued to increase among church members.[8][10][7] Before moving West, other influential black members of the church had included "Black Pete"[38]—a member of the "Morley Family," who in the early days of the church at Kirtland became notorious by drawing from his Protestant revivalist "enthusiasm" and "slave shout" past in trying to appear as the "revelator" he claimed to be.[3] He was ultimately disfellowshipped by Joseph Smith because of his teachings and ecstatic demonstrations, disappearing from the community soon thereafter.[10] Q. Walker Lewis, although "well respected by early Mormon leaders,"[3] also found himself under scrutiny during this period.

Although Abel remained a faithful member of the church his entire life, he was not exempt from discrimination that existed in his church and state. His membership, participation, and leadership in the church both during and after his time in Illinois and Ohio was frequently questioned and challenged. After moving to Utah Territory, Abel asked Brigham Young for permission to be sealed to his wife and children, which was denied.[8][17]^: 39 Abel again requested a sealing five years later to his deceased wife, son, and daughter—this time from President John Taylor, who then passed it on for the body of the Twelve to consider.[3][17]^: 39 Abel's request was again refused, and he was not allowed to enter the temple to be endowed.[8][17][3]^: 100

While there were no attempts to take away Abel's priesthood authority, his authority was questioned by church leaders. On May 31, 1879 a meeting was held at the residence of Provo mayor Abraham O. Smoot to discuss the conflicting versions of Joseph Smith's views on black men and the priesthood, in response to Abel's petition to be sealed to his recently deceased wife.[3]^: 96[29] President of the Quorum of the Twelve Apostles John Taylor, his secretary L. John Nuttall, mayor Smoot, apostle Brigham Young, Jr. (son of the late prophet), and Zebedee Coltrin were in attendance.[3][29] According to Nuttall, who detailed the meeting in his journal, Coltrin and Smoot made statements about all they could recollect Joseph Smith having ever said about black men and the priesthood.

Some sources state that Abel was ordained to the priesthood by Joseph Smith,[3][39] while other records indicate that he was ordained by Zebedee Coltrin.[40] He was, in fact, first ordained to the priesthood by Ambrose Palmer in January 1836, then as a Seventy by Coltrin in December of the same year.[1][4] Coltrin claimed, however, that Abel had been ordained to the Seventy in exchange for his work on the temples (at Kirtland and Nauvoo), but that Joseph Smith, after Coltrin later confronted him, and upon reflecting a moment on the matter, then realized his "error" and promptly "dropped" Abel from the quorum because of "his lineage."[17]^: 39[29] Coltrin reported that he had this conversation with Joseph Smith in 1834, yet Abel didn't receive the priesthood nor did Coltrin ordain him a Seventy until 1836 (thus making it impossible for Abel to have been "dropped" from any such capacity in 1834); nor had construction even begun on the Nauvoo Temple until 1841.[29] Joseph Smith's nephew and later-successor to the church presidency, Joseph F. Smith, contradicted Coltrin by professing: "Coltrin's memory [is] incorrect as to Brother Abel being dropped from the quorum of Seventies to which he belonged" (italics added). Smith punctuated his statement by pointing out that he had verified as being in Abel's possession two certificates (which notarized the 1836/1841 priesthood licensings referenced above) that declared Abel to be a bonafide elder of the church and a Seventy.[3][17]^: 39

Even so, what the "Smoot meeting" at the end of May 1879 accomplished—beyond suddenly bringing into question Abel's long-held authority in a high-profile and likely humiliating setting—was simply a reaffirmation of the church's 1849 policy of excluding black men from receiving the priesthood. The meeting did not change the fact (as neither those meetings preceding or following it would) that Abel had long been granted by the president of the church, and retained yet still, the Melchizedek priesthood.[29]

Within a week after the "Smoot meeting,"[1][4] the appointed brethren met again on June 4 to continue their discussion of the topic. Abel was present, and it may well have been for him somewhat reminiscent of a Salt Lake City Council House meeting he'd attended just two months earlier on March 25, which had consisted of 71 members from the church's 33 Seventies quorums. Abel had, on that occasion, stood and addressed the “general meeting of the Presidents and members of the Seventies," fondly reflecting upon his nearly 45-years’ experience as a priesthood-bearing Latter-day Saint. He had recounted there — as he now did for his brethren again, in the first days of June — “his appointment an[d] ordination as a Seventy, and a member of the 3rd Quorum." He recalled for them Joseph's personal words to him, "that those… called to the Melchisadec [sic] Priesthood [having] magnified that calling would be sealed up unto eternal life."[41][8][3]^: 99

"The chronological proximity of the Smoot meeting and Abel's defense at the Seventies meeting," observes Jackson, "seems to indicate that the status of blacks (as it related to priesthood and temple ordinances) was then undergoing deep scrutiny at the highest levels. It makes sense that Abel would be asked to weigh in — as a long-time black Seventy."[3]

Now, in June, Abel found himself personally defending his priesthood before his brethren, outlining especially for President Taylor and Apostle Joseph F. Smith its history—which was indeed precious to him[7]—and reaffirming that the "Prophet Joseph told him he was entitled to the priesthood."[42] Armored with these statements of personal testimony, Abel was defending his right to be sealed eternally to his family in the holy temple of God.[3]^: 99 Abel expressed to President Taylor his lifelong hope that his endowment of priesthood might prove one day "the welding link" (see D&C 128:18) to bond all of God's people together regardless of race.[7]

By meeting's end, John Taylor concluded at last that Joseph Smith had made "an exception" and had given Abel the priesthood despite his race, perhaps because he was an octoroon (or one-eighth black) and perhaps because he had further proved his worthiness by helping to advance and to build the early church. Taylor moved to honor Smith's decision and ruled that Abel's priesthood would be "allowed to remain."[8][3]^: 99

Notwithstanding this seeming triumph for Abel, Church President Joseph F. Smith, in 1902, 1904, and 1908 (his memory perhaps in a state of failing),[3][8][29] declared Abel's ordination to the priesthood as "null and void by [Joseph Smith] himself because of his blackness"—suggesting based on Coltrin's antiquated testimony that the Prophet Joseph before his death had, in realizing his "mistake", repented of his initial endorsement that Abel receive the priesthood.[8][20]

These statements made just after the turn of the century, long after Abel's death, were clearly inaccurate; from the moment of Smith's 1836 sanction of his priesthood ordination at Kirtland, Abel went on to faithfully serve for nearly half a century in the Third Quorum of the Seventy until his death in 1884. Moreover, scarcely a few years had passed since Joseph F. Smith had himself been the one to ordain Abel and to set him apart to serve his final church mission.[8][17]^: 24

Apostle Joseph Fielding Smith, President Smith's son who would later succeed him in the presidency, went so far as to suggest that there had been two Elijah Abels — one white and one black.[43][17]^: 39