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What an interesting set of modifiers. And all true.
The big thing for anyone on the bloggernacle is the remarkable research you’ve done, especially as it relates to Walker Lewis (though the new material you’re uncovering is going to be extremely significant as well). The fact that until Connell O’Donovan got his research together and presented his paper to the Whitmer Society we knew so little about Lewis, who was significant in U.S. and in LDS History, makes him a top-ten “who’s who.” Somewhere on your tombstone, Conn, (after the words pretty, fetchin’, and gay) you will need to be acknowledged as the breakthrough researcher on modern African American Mormonism (after Lester Bush–and maybe Mauss and Bringhurst).

I haven’t heard of Edward Ball’s book, so I’ll check it out.

And you owe me a book (remember – what’s her face failed to invite me to speak at the African American Genealogical Conference). I want vol. 2 of Quinn’s Mormon Hierarchy (the Extensions of Power), unless it’s overly expensive.

As for the seven priesthood holders of African descent:

1) Elijah Abel (Seventy)
2) Q. Walker Lewis (Elder in Lowell and Boston MA)
3) Joseph T. Ball (“slightly colored” Elder; Wilford Woodruff’s missionary companion in the 1830s; made President of Boston Branch on October 18, 1844, the first African American to preside over an LDS congregation; his father, Joseph Ball of Jamaica, founded the African Society in Boston in 1796; his mother, Mary Ball, was white; his two sisters, Martha V. Ball and Lucy M. Ball, were radical abolitionists, and were friends with Frederick Douglass, William Lloyd Garrison, the Grimke sisters, the Weston sisters, and many other prominent early abolitionists; they may have been Mormons as well in the 1830s but left in the 1840s)
4) William McCary (half-Indian, half-African; possibly Elder in Winter Quarters; started a schismatic church there)
5) Black Pete (Kerr?) – (possibly a Priest as he baptized people in Kirtland; see forthcoming book on the Kirtland era by Mark Staker of LDS Archives)
6) Enoch Lovejoy Lewis (son of Walker, and an Elder, per William I. Appleby’s report to the Twelve, Dec 3, 1847; his marriage to white Mormon Mary Matilda Webster I believe was the impetus for Young’s ban)
7) “Bro. Van Meter” of Bangor, Maine (apostatized per Wilford Woodruff journal;this was either John or Isaac van Meter)

If you have questions, email me through my website!

Connell
Santa Cruz CA

I love you, man. :)

Kevin, I’m glad you enjoyed the report. Maybe some time you and me will catch each other at one of these conferences or symposia.

Danithew, I cannot remember the other 7 names. Collin named them off the top of his head.

Kaimi, Collin has a different explanation from Newell, Bush, or Maus. As I understand it, Collin sees it like this: Given that there were at least 7 black men ordained elders who were known to the Nauvoo quorum of the 12, the priesthood ban is no mere misunderstanding — it represents a clear reversal of known policy. Collin believes (based on statements of Brigham Young as quoted in meeting minutes) that the ban rose out of a fear of racial intermarriage.

Matt, the Talmage paper was at the same time as the Collin’s Walker Lewis presentation so I ended up missing it. There were, I believe, between 40 and 50 people in attendance. I think that this is a huge success that we can easily build upon in the future.