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Friday, May 29, 2009

Castle for Sale-- English Tudor w Tower- 5,000+ sq.ft.

We do have our "Castle for Sale"

"Each Mans' home is his castle
True love makes a Queen of his wife
All Gods' children are royal when
The light of the Lord fills your life"

You can see a virtural tour on ReMax Sequim Washington- realtor is Carrie Millet- it is on her "cream puffs" with it listed 2 ways-- the castle with 20 acres of forested hill with view over the Straits of Juan de Fuca to Victoria.
There are five levels in the castle with 20 rooms, (5 bedrooms 4 bathrooms) a much used intercom system, a central vac. system, some 12' high ceilings & 1 secret door to a hidden room. Extra insulation in all interior floors, ceilings & walls, individual electric wall heaters in all bedrooms & bathrooms. Natural light in all rooms except the dungeon.

1.West bedrm main fl., 1 West window, 1 to South, 2 closets & cool curved wall
2.East bedrm on main fl., 1 East window, & one larger to South, 1 HUGE closet
3.North bedrm 2nd fl., North bay window, storage loft(carpet/sheetrocked/light)
4.South bedrm 2nd fl., South bay window,walk in closet, 2 storage lofts (")
5.Master Suite, all catherdral celings, huge fan, dormor window to South, 2 windows to North, sliding doors to deck, walk thru closet to private bath, side storage with
doors and shelves, second closet, sm loft behind it, 2nd sm. loft (all lofts
carpeted, sheet rocked, painted and lighted)
6.Attic in T shape, 4 directional lighting, from 2 windows & 2 sky lights, with
heat pumpcooling, intercolm, vacuum port, laundry chute, sleeps 5
7.Tower has two long windows to the North water view and sleeps one
8.Main floor bath, sink divided from tub/toilet by door, heat lamp, window over tub
9.High bath, large sink area divided from tub/toilet by door, heat lamp, tub window
10.Master Bath, window to North, oversize jacuzzi tub, chandileer, corian counter
sink, cathedral ceilings, pocket doors between bath, dressing area and bedroom.
Master dressing/closet- cathedral ceiling, 2 sky lights with shades, chandileer
11.Main entry, 2 long windows to front porch,2 closets, bench/storage, wainscotting,
large brass chandileer, rounded top of custom thick door, door knocker, peep hole
and spiral stairs are real wood wainscoated up and down, with 3rd story stair
free standing to tower
12.Library/front room, bay window to South with seat/storage, pocket door from
main entry, and one way view glass filmed sliding doors to formal dining rm.
13.Formal dining room, bay window to North with full window seat/storage
14.Family room, 2 picture windows to North, 1 sliding large window to East, free
standing wood stove with blower on huge natural river stone hearth, water pipes
through it in winter to pre-heat water, enclosed wood storage with outside 2nd.
entrance by West exit door to the family porch & covered carport/wood storage.
15.Great Hall, East window slides, 2 North windows slide, 12' ceilings, corner river
stone fireplace to ceiling(with forced air fan, & huge mantel, air tight firedoor
with window, walls are natural cedar, 3 wrought iron chandileers, curved corner.
16.Home theater, 12' shelved, play room and fall out shelter!
17.Low 3/4 bath, brick walls, between great hall and theater thru under stair hall
18.Hidden room & dungeon off Home theater/Great Hall,shelves, chandileers, bar
19.Kitchen open to dining room while the upper cabinets & drawers over the sink
open to both sides to set the table easily & family room, with built in breakfast
barstools, center island stove, real chopping block counter & custom vent hood.
20.Craft/sewing room is off the end of the dining room with view of great room
& view to mudroom/pantry with door to 2 car attached garage for depositing food in
freezer or other groceries to shelves, and removing family coats and shoes etc

*** Many "green" living features designed in-- eg. the wood stove also pre heats the water in winter, heatpump in the attic cools house in summer & pre heats the water.

We had the house built in 1986 for our family of eight-- five of our own biological children and then we did foster care for 10 years. I wish we didn't have to sell our castle, but we only have 2 years to pay off the mortgage or they will forclose. It is a weird deal.

Reluctently we had put the castle as colateral on a business loan-- and then the business was taken over by an Alaska Native Corp. (they gave us no money but were supposed to pay the debts and indemnify us -take our house off the loan- but they illegally ran the busines into bankruptcy and then dropped it.

We had been so busy working ON the fish processing business in AK (with the machine my husband invented--only machines in the WORLD that can pinbone/fillet a FRESH wild salmon in seconds!) -- that we had neglected to make sure the bank had followed through to take our home off the loan. They didn't do it.

The bank felt that they could easier get out home, as they still had the note, than get any money out of the Alaska Native Corp. (who claimed poverty-- but the fish processing had been ahead of schedule to bring in money!). The bank also came after us. They first sold (= gave away for about pennies on the dollor) our corp. huge fish processor ship "The New West", our small private processor ship "The Wild Salmon" and our own personal fishing Seiner "The Order of Magnitude" (it *had* a turbine & water jet in it!-- fastest fishing seiner in the world!) --- which I believe actually paid back the bank all the money the corp. had borrowed from them.

But they still came after us and we fought them, as we were supposed to be indemnified! We tried to get it to court for over a year-- but they had multiple lawyers on their payroll-- so it cost them nothing to stall and stall and keep running us in circles and running up "our" lawyers bills-- till when our lawyers bill was over 140 thou. we mediated out-- by giving them a mortgage our home, which had been all paid off years before. :(

It is a crying shame that justice in the USA is NOT done-- it is the guys with the deep pockets that can ruin the honest guys who never can get them to court!!!

Still I feel to remember that the earth is the Lords' and we are really only stewards-- so we have been working for 2 years to sell our castle, with no doable offers yet (one that would have had us *paying* about 40 thou- to "give it away".

We are trying every idea we can think of, so we are presently looking into if it is possible to make it a time share property-- where others would pay for a share of the castle, (paying off the mortgae in one lump to stop the acurring interest!) and have time to stay in it.

We have been setting it up with the staging and other supplies so we could make it a Vacation Rental-- but that will not bring in enough soon enough to stop the foreclosure. We are even offering it *with* all the castle decor & furniture!

Anyway-- I wish that our castle could at least be sold for a family to grow up in or for weddings, or reunions, or retreats or seminars etc. It does not seem right for the illegal greedy bank to get it! :( We keep seeking to know what God would have us do with it, and try not to worry about what may happen. May Gods' will be done! Gramajane

Thursday, May 28, 2009

that poem was by Nixon Waterman --

If I knew you and you knew me –
If both of us could clearly see,
And with an inner sight divine
The meaning of your heart and mine –
I'm sure that we would differ less
And clasp our hands in friendliness;
Our thoughts would pleasantly agree
If I knew you, and you knew me.

Saturday, May 9, 2009

EX- POW on Day of Prayer program- art. from Meridian Magazine

(Gramajane says this is a great read! :)

PROVO — Nicknamed "Lucky" during his seven years in Hanoi as a prisoner of war during the Vietnam War, Larry Chesley found another source for the series of life-sustaining miracles he experienced.

Even during the darkest days, when he was racked with pain unless he passed out briefly, experienced stretches of three or four sleepless days and lost 65 pounds, "never once did I say I wanted to die," Chesley said. "I didn't want to die. I wanted to come home, and I knew with God's help, I would."

Chesley — a retired lieutenant colonel who later served as a state senator in Arizona and authored a book on his POW experiences — was the keynote speaker at Thursday night's Utah Valley National Day of Prayer Commemoration at the Provo LDS Tabernacle.

Prayers and scriptures were offered by leaders of a number of different faiths, including Seventh-day Adventist, Hare Krishna, United Church of Christ and The Church of Jesus Christ of Latter-day Saints. Prayer trees were stationed outside several of the tabernacle's entrances and at the front of the rostrum.

When his jet was shot down on April 16, 1966, on the 76th of his required 100 missions, Chesley — a member of the LDS Church — broke three vertebrae while ejecting, eventually regaining consciousness while parachuting to the ground before being stripped to his underwear and socks after being captured.

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Anticipating a long hike, he first prayed for his boots — they were returned within a minute. He later in prison saw fellow prisoners who were forced to hike barefoot — "the meat was stripped off the bones of their feet," he recalled.

At one time during his 21-day delivery from his capture point to Hanoi, Chesley said prayers when he suffered from paralysis from the waist down and had no feeling in his arms and hands, when he was being constantly beaten by a ruthless guard, and when he was tied awkwardly and painfully in the back of a transport truck.

Feeling was restored in his body, he never saw the guard again, and the knot in the rope loosened — "within 24 hours, I had asked for three little, simple things, and God had given me all three," he said.

Other instances of answered prayers included an established form of tap-code communications — "really, truly a godsend" — among U.S. prisoners and the time his cellmate, Jim Ray, threw out a guard that was attacking Chesley.

He and his roommate prayed before and after an English-speaking guard acknowledged the broken rule of attacking a guard and the impending punishment. The next day, the punishment given to Ray was simply standing in a corner for one minute.

"Jim Ray, a Baptist, and Larry Chesley, a Mormon, believed in a God that can soften the hearts of the enemy," Chesley said.

The National Day of Prayer was established by an act of Congress in 1952, but national prayer days date back to 1775.

In her welcoming address, Chaplain Linda Walton of the Utah Valley University Interfaith Student Association said President Barack Obama had recognized the day with a national proclamation, which included calling attention to the importance of the Golden Rule.

Acknowledging providence more than coincidence, Walton noted the evening's printed program listed Golden Rule-type scriptures or sayings from nine different religious groups — Christianity, Judaism, Islam, Baha'i, Buddhism, Hinduism, Native American Spirituality, Sikhism and Zoroastrianism.


Sunday, May 3, 2009

"Black Latter-day Saints: A faith-Full History

Black Latter-day Saints: A Faith-FULL History (this was on the FAIR site) its cool!
by Margaret Blair Young

[Editor's note: This was a graphics rich presentation. This transcript does not include slides from the presentation.]

Let me just quickly tell you before my friend Richard needs to leave. Richard Dutcher you may know as the producer/director/writer and star of God's Army and also Brigham City (which was a movie that my husband just absolutely loves, that was one of the great ones) but we are working on a documentary about blacks and the LDS Church and if you're interesting, Richard can give you information--he's down there; and Robert Foster who is our ASBYU [Associated Students of Brigham Young University] president from last year can give you information about that. The flyer itself is just really cool and you can certainly have one of those. It promises to be a really- I'm just- I'm very excited about the people who are working on it and the aims of it. I think it's going to be a very worthy project.1

The title I've given this presentation is "Blacks in LDS History: A Faith-FULL History". We'll talk a little bit about some of the issues that we come across when people describe us. I recently looked at the Krakauer book to see what he said about race--because I knew that he was going to bring that up--and sure enough he's got it that blacks were never given any rights in the Church; that there was discrimination until 1978 when it was suddenly lifted.

Let me just sort of open things up a little bit. How early do we have African-American converts to the Church? Just throw out a guess-

I actually heard the right number: 1832 when Elijah Abel (Br. Abel's right there2) was baptized by Ezekiel Roberts and he actually did hold the priesthood and was even a member of the Third Quorum of the Seventy--that was never changed. He has a most interesting obituary that talks about his certification as a seventy and his recertification as a seventy. It says, Elijah Abel died consequent to "old age and debility" after serving his third mission for the Church.

He was the first undertaker in Nauvoo--actually assigned that by Joseph Smith; given that assignment because Elijah was a carpenter and carpenters traditionally did those jobs. You can imagine that a carpenter would know how to build a coffin. Carpenters also did a lot of upholstery. I went back to some of the books of the time to look at advertisements for carpenters and they'll say, 'Upholstery, furniture, coffins' the whole thing. And so Elijah Abel was one of the founding members of the carpenter society of Nauvoo and the first undertaker.

We know that he was at the bedside of father Smith at father Smith's passing. And that must have been very, very tender for him. The books that Darius and I have written take some liberties so we put them in- I'd call them historical 'faction' because we have been really researching hard to try and keep things as accurate as possible but obviously we have to fill in the blanks periodically.

We don't have a written history by Elijah Abel--we do by another woman, Jane Manning James, another black convert--so we look at the records and what other people say, mentions of Elijah Abel in the history of the Church and from that sort of gather what was happening in his life and what his contributions were. We know about his missionary service. We certainly know the esteem in which he was held.

The fact that he was a member of the Third Quorum of the Seventy and that was verified for him in 1877 that indeed that calling had never been changed.

Let's just do a couple of other word definitions because one of the things that we come across in literature about blacks and the Church is the word 'curse'. So let's- and I should tell you that it goes beyond blacks. I taught Spanish Institute for five years and my students would read in the Book of Mormon about a curse and ask if they were under some sort of a curse.

So what's the definition of a curse? (Are you feeling like you're in Sunday School? (Laughter)) Well etymologically a curse is a separation--a separation of God from men.

So how do you perpetuate a curse generation through generation? If a generation or a lineage is going to be cursed, how will that happen? Hatred will do it. Any false tradition will do it. That's maybe the biggest teaching of the Book of Mormon.

If you look at the Book of Mormon, if you just- if you wanted to read it just as a text about race you actually would find some remarkable things. You would find the division of the races possibly being pretty superficial. It may deal simply with lifestyle where you have one- they become a race, the Lamanites living outside as savages, and you have kind of an 'indoor people'. Hugh Nibley talks about this a little bit in some of his books. But eventually it becomes a full-fledged two races opposed to each other but it's not real hard for the races to shift sides and then we get the righteous dark-skinned people, righteous Lamanites, the people of Ammon--some remarkable things, Samuel the Lamanite.

And there's no mention of- 'and his skin turned color' but the curse is not there and there is mention of "they became a righteous people" (Alma 19:35) and they were no longer cursed. My interpretation is that the curse in the separation from God is lifted and the greatest example is in 4 Nephi where there are no -ites3 among them. They're of one heart and of one mind, all together in Christ and what changes it? Exactly what we know will change it--they return to their divisions.

They return to the rich being very proud of their wealth; the poor becoming downtrodden and the -ites come back. There's a whole scripture that goes through the new -ites, the new divisions that we will have and ultimately it ends in the destruction of one of the peoples--not the utter destruction but pretty close.

Probably the greatest theme- I think my very favorite scripture that I remember teaching in Spanish many years ago in Mexico that says, it's in the very last of the Book of Mormon quoting Isaiah:

And awake, and arise from the dust ... and put on thy beautiful garments ... that thou mayest no more be confounded, that the covenants of the Eternal Father which he hath made unto thee, O house of Israel, may be fulfilled. (Moroni 10:31)

Those covenants are not race specific, they are righteousness specific; those who choose to follow God will be a chosen people. And then the next verse says, "Yea, come unto Christ, and be perfected in him", and so the invitation goes out to all and of course we've already--in 2 Nephi 26--we've already had the scripture "all are alike unto God" and all are invited to partake "black and white, bond and free, male and female; and he remembereth the heathen" and all are alike unto God. (verse 33) It becomes thematic throughout the whole Book of Mormon.

So then we get to deal with our own history and I'm not going to go into- I think Armand Mauss is going to be talking a lot about the origins of the priesthood restriction. He'll be doing that tomorrow. I'm not going to talk about that; we can maybe field a couple of questions. My co-author will field questions with me at the right time. But I want to tell you about these people. I want to tell you about the remarkable faith of the people that we have come to know.

The research for these books has been really, I would call it, miraculous. We just would have things drop into our laps. Darius met a man in a temple who said, 'You're working on those books about the black pioneers.' There's this black man, some of you may have heard of Abner Howell--if you've read our third book you've heard of him. He said, 'He left me all of his life's possessions, his patriarchal blessing, a letter from LeGrand Richards,' you know remarkable things, 'would you like those?'

And he came to my office where Darius and I were working and turned all of them over to us. Elder Marion D. Hanks took us through his house and just started pulling books off the shelves, 'I think you could use this, a book by John A. Widtsoe typewritten. I don't know if there is another copy in the world about his research on the issue.' And then a tape, made by a remarkable man who I'm going to tell you about later, Len Hope.

Over and over we would have these experiences, you know, a sudden email contact from somebody who apparently needed their story told or an ancestor's story. Somebody taking us aside and saying, 'I've got all of these artifacts of Green Flake and did you know that my great-grandfather was at this pioneer appreciation day where Green Flake spoke and I have the words.'

All of a sudden we're accessing stuff that I've never seen any place else and it really was the windows of heaven. It has been an absolutely remarkable project.

So let me tell you about- let's move on to the next one, you've seen Elijah, I think the big thing I want you to notice about him is his race. Anybody have any questions? Is there a chance that he's white? Probably not. Is this just somebody's depiction? I actually talked to Richard Van Wagoner who helped write A Book of Mormons with Steve Walker and said, 'Where did you get that?' And he said, 'We found it in a museum. The paper appears to be appropriately time-dated, we think this is an official likeness of Elijah Abel.' We know from census records that he was listed either as black or as mulatto, but certainly he was of African descent. There really was no question of that.

We want you to know what attention the Church has been paying to Elijah Abel and to some of our other pioneers. This is the Elijah Abel monument4, the Genesis Group--and we'll field questions about the Genesis Group--President Gray was just released as president after six years incredible years of service this past Sunday.

This is Elder Ballard with (the guy's whose name I don't remember), the Missouri Mormon Frontier Foundation, anyway this is the monument to Elijah Abel that we dedicated this past summer- last year that talks about who he was. It's right next to his grave in the Salt Lake Cemetery and mentions his priesthood, that he held it. And Elder Ballard spoke about it, he spoke about the priesthood revelation of 1978, paid tribute to this black man and did say that he was a black man--the reason I emphasize that is that there actually did arise some controversy over whether or not- people said well there were two Elijah Abels, one was white and one was black and there were some other things as soon as his race was discovered he was dropped from the quorum and so we just want to kind of put those to bed quickly and move on, don't need to spend a lot of time with them. If you want to go out to the Salt Lake Cemetery and find Elijah Abel, he's buried next to his wife Mary Ann, and the monument is right there beside him.

We had wonderful support from the Church. We've had general authorities present at a number of things where we've been able to pay tribute to our black pioneers.

Jane James is probably the most famous of the pioneers. How many of you have heard of Jane? But not everybody! Interesting.

This is her brother, his name was Isaac; we call him Lew in the books because her husband was also named Isaac and this is the best picture we have of Jane.5 There's another picture where she's with a lot of the pioneers but let me just give you sort of the basics of her life because what- my goal here has a fairly liberal focus--I just want to give you a sense of the black legacy in this Church. I can't do it in a full- I can't tell you everybody who joined the Church and recite their testimony but I can tell you of a few of them and then you consider that they are not the only ones.

Consider that all of us are dealing with a racist history in this nation. That at the time the Church was founded in 1830, at the time Elijah Abel joined in 1832 the Nat Turner case (1831) was fresh news. There was fear of slave uprisings, there was all sorts of fear of what was going to be happening because of the race issue all throughout the nation and we're not even going to go into what happened in Missouri with the driving out of the Latter-day Saint people and the association of the slavery issue with that.

But Jane Manning James came in contact with the missionaries, Charles Wandell (I'll mention him in case any of you are related) in Connecticut and became converted and in fact had a vision of Joseph Smith. And if you heard the dedication of the Nauvoo Temple by- when Elder Monson spoke on the Thursday (I didn't hear it), my husband came home just absolutely thrilled because he had quoted Jane Manning James; and it was from an interview she did with the young women in the Young Women's Journal where she said, 'I saw Joseph Smith's face, I saw it plain and I had to gather to Nauvoo.'

Now it wasn't easy for black people to go anywhere especially if you're moving from Connecticut which was a free state to Illinois where very recently we've had the execution of an abolitionist publisher, Elijah Lovejoy. And in fact they were stopped in Peoria, Illinois. Let me backtrack just a little bit to give you some of the most poignant parts of her life history.

They began walking from Wilton, Connecticut, intending on taking a canal boat from Buffalo, New York, but they were told they couldn't get on the canal boat unless they could present their money immediately, which they could not do. But again, it's- if the boat is to take on so many people of color we expect something a little different of you and it's certainly not uncommon in the time. So Jane says, 'So we began to walk. We walked 800 miles, we walked until the soles of our shoes wore out and we could see the blood- our footprints in blood on the snow. We knelt in prayer, "we asked God the Eternal Father to heal our feet. Our prayers were answered and our feet were healed forthwith. ...we went on our way" singing praises to God and thanking him for his goodness and mercy and healing our feet as he had.'6

That was her attitude. Shortly thereafter they were stopped by a sheriff who threatened to put them in jail unless they could show their free papers and she said the only papers we had were our membership records in the Church of Jesus Christ of Latter-day Saints since they had never been slaves. Her mother had been a slave but Jane had not.

Then finally they came to Nauvoo and we don't know what all happened. She goes- she has one sentence where she says, 'We met much rebuff.' Certainly there must have been suspicion even from the Saints, we would hope that we would be better but we know what the times were like and they experienced some difficult things that she summarizes just in that phrase, 'We experienced much rebuff.'

And then finally Orson Spencer led them to the Mansion House where Joseph and Emma were living and interestingly, now you have you imagine they've walked 800 miles. We know that Jane did not have the clothes that she had planned on having, she had put her trunk of clothes on the boat in Buffalo, they hadn't arrived--they never did arrive in Nauvoo. So she's probably wearing the same dress she's been wearing for 800 miles through all of the- they've gone through rivers up to their necks, she talks about, they've slept outside where the snow would fall on their faces and here they are at the Mansion House. Emma Smith meets them at the door and says, 'Come in, come in all of you.' And these are from- these are the words from Jane's own life history.

So they went inside, Joseph Smith came down and said to some women in the parlor, 'We've got company come' and then invited this black family to come inside and told them, 'I want to hear about all of your trials.'

Jane was the spokesperson and Joseph Smith said to her, "You have been the head of this little band, haven't you!" and she said, 'I have, sir.'

Then, the way she puts it, 'I told him all we had experienced--and much more than I can now recount, as my memory has faded.' Some of us can identify with that.

Dr. Bernhisel was with him, Joseph Smith turned to Dr. Bernhisel and said, "Isn't that faith?" Dr. Bernhisel replied, 'I rather believe it is. I think if it had been me, I would have turned around and returned to my home!'

Of course her trials did not end there. Her husband left her for 20 years--returned, they were divorced but he died in her home and his funeral was held at her home. Not only that but she had begun petitioning for Temple blessings. Interestingly, the date of her first petition is the date of Elijah Abel's death. So we associate those two things together. Elijah Abel died Christmas day 1884, Jane James goes to John Taylor on that very same day--which we know from a letter written the 27th where she says, 'I called at your house last Thursday to have some conversation with you concerning my future salvation.' She goes on to petition for temple blessings saying, 'Inasmuch as this is the fulness of times and through Abraham's seed all mankind may be blessed is there no blessing for me?'

Well from that- that's only the beginning of the petitions that are going to go from president to president; she'll go to Zina Young; she'll go to John Taylor- she's already gone to John Taylor she'll go to Joseph F. Smith; she'll go to Wilford Woodruff's house, he will write about it in his journal. But after the death of her husband--and this is the man who abandoned her--she goes and asks if he can be adopted into Joseph Smith's family. She wants to be adopted, Emma had told her that Joseph had wanted her to be adopted as their child and so she not only asked for herself but asked for her husband.

This- I think you're not going to see this terribly well but I want to give you a sense of who Jane was. Of course that's me, that's my co-author, what you're seeing here is the monument7 we dedicated to Jane Manning James and I wish there were time to tell you about the day we dedicated this monument and the day before which was evidence of the bells of Hell. This must have been awfully important to have the things happen that happened for us to get this up!

David B. Haight presided at this, actually David Haight's ancestor Isaac Haight was in James' company and he talked about Jane Manning James and said, 'I know that she took care of my family because that's the kind of person she was.' What we've depicted here, and the sculpture is done by a man named Leroy Transfield, is Jane giving two pounds of flour to Eliza Partridge Lyman. We would not know of this event were it not for Eliza's journal and I love the way Eliza is so subtle sometimes. She talks about the California missionaries, Amasa Lyman, her husband, Porter Rockwell, (I just found out that one of my great-great grandfathers was in the group- great-great-great-) and she says, 'My husband has been called to go to California with,' and names everybody else, 'may the Lord bless and prosper them on their way. They left us nothing in the house nor any way to get it!' (Laughter) Now is that subtle?

Another she says that I love is, 'I do not think,' when she comes to Salt Lake, 'I do not think our enemies need disturb here. I do not believe they will envy us this locality.' (Laughter)

Anyway, two weeks later after she's put that entry, 'They left us nothing in the house nor any way to get it' she says, "Jane James, a colored woman, let me have two pounds of flour, it being about half she had." To me, this sculpture from a time we thought of what we ought to have pictured, this to me has been Joseph in the Old Testament who his own brothers didn't recognize, who they had harmed, who they had sought to kill or to enslave, and it was he who delivered them and told them that what they intended for evil, God meant for good. (Genesis 50:20)

To me this is another vision of Joseph and it's why we called the play, "I am Jane", the play about Jane Manning James. For me that's why that title was the chosen one because it harks back for some to the words, 'Brothers, "I am Joseph"' (Genesis 45:3) The first time he spoke to them in the language they all knew, the language of their childhood which acknowledged their common parentage and their brotherhood and gave him an opportunity to return good for evil. This to me is Joseph.

Let's go on to the next one, Green Flake. Now I don't know if you realize that there were three, they're called colored servants, if you go to the Brigham Young monument just west of the Salt Lake Temple and look at all of the pioneers listed, all of the names that you're very familiar with, and then there are three bracketed and it says "colored servants". And those three are Green Flake, Hark Lay and Oscar Crosby.

Green Flake was a wedding gift at age 10 with a young girl named Liz Flake, remarkable stories for both of them. Green was told that his mother had died--which was not true--they didn't want him running off to find her and I think that's one reason that his gravestone (which we'll show you in a second) says what it does. Family became very important to him. But I want to talk about him as a Mormon convert.

You may think that a slave would have been coerced to join the LDS Church, if his master did--and I don't know what the circumstances were I just know that in John Brown's journal it's recorded that one of the slave boys, Green, was baptized into the Church. What we do know is that he stuck with it. In fact, in Idaho he was called, 'the best damn missionary we have.'

He had gone to Idaho to call his son to repentance, his son had a little drinking problem, and Green Flake went up there and ended up dying in Idaho. His body was sent back to be buried next to his wife in the Union Cemetery.8 It was a good gravestone, I'll just tell you about it, you can go visit it in the Union Cemetery (the words are very hard to read on that picture anyway) the words that he chose and helped to carve on his gravestone are "In my Father's house are many mansions." And, as it was explained to me by a friend of his descendants, that was intended to be a message and an invitation to his children, that they did not to be separated as Green had been separated from his family; that the gospel in fact gave them the possibility of dwelling in a mansion on high.

Now, we come to Len Hope. We were so thrilled to get these pictures of Len Hope; this is Len and Mary, if you've read our books they don't come up until the third book. Do you recognize the young missionary with them? That's Marion D. Hanks.

I'm probably not going to get through the whole PowerPoint so let me just tell you Len's story because I think it's a really good place to finish up with, I was going to do a little warning of some of the literature that's out there. I'll just tell you to beware of the Elijah Abel Society; it is not what it pretends to be. If you find that on the Internet--and you will if you look up Elijah Abel or anything like it--it has an agenda and I had that included in the PowerPoint as a warning that there are some people out there who are coming across as great missionaries who actually have the agenda of talking about the curse of Cain and the official Church position on that is we do not know why the restriction existed and erase everything else. It should not be taught, that that is in the past. So we move on from that and I'm not even going go there, I'm going to finish up with this remarkable story of Len and Mary Hope.

Let me first of all just set the stage for you and let me do it with Len's own voice. (Can somebody turn on that CD?) This is Len. I just wanted you to hear his voice, he's a little hard to understand, that recording was made back in the 40s in Elder Hanks' living room when Len came to visit in Salt Lake City and we've tried to improve it, his accent is strong and the recording has- that's as much as we've been able to improve it.

But he talks about wanting to get religion. And joining the Baptist Church and then feeling, actually having a dream of himself being baptized again and realizing there was another baptism ahead of him.

When he read about the Holy Ghost, and he was a sharecropper's son, lived in a very isolated farmhouse, probably just a little cabin, a ramshackle shack that had corn stalks- he describes everything around the cabin, how it was all grown with- they didn't waste any of the soil so there wasn't a walkway leading up to it, there was just corn stalks and whatever else and nonetheless he could read and he had a Bible and he wanted to find out about the Holy Ghost because as he read in the scriptures he saw that the Holy Ghost could "bring all thing to your remembrance" and "teach you all things" (John 14:26) and as he put it, 'I thought if that gift was available, everyone ought to have it.'

So he made his way to a place where wanted to feel isolated and cast off so the Lord would take pity on him. What it was, was another sharecropper's cabin that had been long since abandoned, the roof was half torn off, the floor was mud and there Len Hope knelt and he was ready to tell the Lord that he would stay there until he died so that he could get the gift of the Holy Ghost but felt he shouldn't make that offer because what would his mother say when his body was discovered and he didn't want to bring that kind of grief.

But he did say that he would pray as long as it took and he prayed all day and all night long. Finally the rain started coming in and just- you can imagine the scene of this young black man, this is pre-World War I, praying for the gift of the Holy Ghost as did Enos in the Book of Mormon, all day and all night long as the rain is coming through, the floor is muddying his knees and finally he feels the strong impression, 'You will receive what you desire, go home.'

He goes home, he has to meet his mother; he has to explain where he's been. They make their peace and a few days later he comes in from working the fields and his sisters said, 'Some ministers brought you something.' He said he wondered why she thought it was for him, and the way he says, 'Now can you imagine those Latter-day Saint missionaries coming all the way out to our little cabin, they had never been out in this direction before.' The pamphlet they left was a tract by John Widtsoe called The Holy Ghost: Who is it, who is he and how does one receive the gift?

He made his way to the missionaries. He looked in Magnolia, Alabama, found the address of the missionaries and went and said, 'I'm ready to be baptized.' And they said, 'Don't you think you ought to know a little something about the religion first?' And so gave him a number of books, he had the Book of Mormon with him as he served in World War I and said, 'I felt that I was in a partnership with God and was preserved.' He came home a decorated war hero and then was baptized and received the gift of the Holy Ghost.

And he talked about how he had seen others cutting somersaults after they received the gift and he wanted to do something dynamic and jump up and shout and a missionary said, 'No, Br. Hope it don't come that way. The gift will come as you need it. You just keep doing what you need to be doing.'

The next part--and just think of this in the time, we have the rise of Ku Klux Klan, the production "The Birth of a Nation"9 and it's actually- in a re-release but right after World War I, the Ku Klux Klan is in its heyday and Len gets a visit. He's at his brother's house and the Knight Riders come, demand that Len come out to meet them and, imagine it, you know as a black person what this means. If there's a mob of Knight Riders telling you to come out and talk to them, you know that you're probably not going to live for very much longer.

They said, 'We aren't going to hurt him we just want to talk.' And Len, and this is in his recording said to his brother, 'I think if they wasn't going to hurt me they'd have left their guns at home.' (Laughter)

They have sawed-off shotguns, pistols, all manner of weaponry and as Len comes out the one in charge says, 'So what's this we hear here? You've gone over the seas or you joined this white church or you find out something about the white folk and now you think you can be one of them is that it?'

And Len said, 'No sir. I found out about this Church before I went over the sea and they agreed that I could be baptized.'

He then was told, 'You get your name scratched off that record or we will hang you by a tree and shoot you full of holes.'

So chagrined, Len Hope goes the next day to where they're holding District Conference and says that he's ready to see the missionaries with heads downcast, and instead, and I'm quoting, he says, 'I seen the beautifullest smiles you ever saw on Latter-day Saint faces and they said, 'Why Len, this is just the persecution of the devil. We'll scratch your name off the records if it will save your life, but you should know your name is written in the Book of the Lamb of God and it's written in Salt Lake City so what would you have us do?'' And Len told them to keep his name on the records.

He survived. He married Mary Hope, sadly they experienced what was common in the time when they moved to Cincinnati, just by Kentucky and when they went to Church the white members made it known that they did not want a black family present.

Soon after that, apparently the report that we got from Mark E. Petersen was that the white members told the branch president that they would quit coming if there were a black man present and so that's why we have Elder Hanks with Br. and Sis. Hope. The Hopes went once every three months to Church to pay their tithes and offerings. Every month on Fast Sunday, the missionaries, which included Marion D. Hanks, went to the Hope's home and gave them the sacrament and held a testimony meeting with them. 'There was music; ribs and homemade ice cream,' Elder Hanks told us, 'and great spirit, great testimony.'

Elder Hanks became ill while he was staying with the Hopes and remained there for a number of days, became dear, dear friends, this friendship lasted throughout the Hope's lives. Became dear, dear friends and when finally he had to leave, just a little dusting of snow had fallen on the steps and he- Elder Hanks, was led to the car to be with his missionary companion and then he found out later that Mary told Len, 'Len would you sweep the steps?' And Len said to Mary, 'I've treated you like a lady all of our married days but don't you ever ask me to do anything like that again. Don't you know what the scriptures say? "How beautiful are the feet of those who preach the gospel of peace."' (Romans 10:15) 'Don't you ask me to sweep away that missionary's footsteps.'

I think that's actually an appropriate place to end, I've just given you little snippets of faith. To me, these are a much better answer to the race questions.

We, as a nation, we've been dealing with race issues from the founding. You know that this was an issue in establishing the Declaration of Independence. Would we talk about equality? In establishing the Pledge of Allegiance? Would Equal Rights be mentioned there? This has been something that has been with us for all of these many years.

The faith of these remarkable members of color which continues yet today and there are a couple of them here, Rob Foster, Renee Olson, Darius Gray, three who I can see in all of you white faces, who have their own stories of faith and endurance through some remarkable trials.

If you would like to hear this presentation on audio CD, you can order a copy by clicking on this link. The CD is great for listening to and sharing with friends. Your purchase also helps to support FAIR and its mission.

1 The Eleventh Hour: Blacks in the LDS Church (accessed on 30 December 2005).

2 See photo on (accessed on 30 December 2005).

3 4 Nephi 1:17.

4 See photo on (accessed on 30 December 2005).

5 See photo <> (accessed on 30 December 2005).

6 (accessed on 30 December 2005).

7 (accessed on 3 January 2006).

8 <> (accessed on 3 January 2006).

9 Originally premiered with the title The Clansman in January, 1915 in California, but three months later was retitled with the present title at its world premiere in New York, to emphasize the birthing process of the US. The film was based on former North Carolina Baptist minister Rev. Thomas Dixon Jr.'s anti-black, 1905 bigoted play, The Clansman. (accessed on 3 January 2006).

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