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− | |L= | + | |L=Criticism of Mormonism/Online documents/"Questions and Answers" on Mormon Stories/Polygamy |
|H=Response to questions related to Joseph Smith and polygamy | |H=Response to questions related to Joseph Smith and polygamy | ||
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+ | |L=Criticism of Mormonism/Online documents/"Questions and Answers" on Mormon Stories/Polygamy | ||
+ | |H=Response to questions related to Joseph Smith and polygamy | ||
+ | |L1=Response to claim: "Joseph Smith married over 30 women"|"Joseph Smith married over 30 women" | ||
+ | |L2=Response to claim: "some as young as 14 years old"|"some as young as 14 years old" | ||
+ | |L3=Response to claim: "many of whom were married to other men at the time he married them" | ||
+ | |L4=Response to claim: "Joseph Smith would frequently approach other men’s wives about being his own plural wives — often while the men were away" | ||
+ | |L5=Response to claim: "Joseph Smith publicly lied about his practice of polygamy" | ||
+ | |L6=Response to claim: "Joseph Smith...lied to his own wife (Emma) about the practice" | ||
+ | |L7=Response to claim: "Joseph ordered the destruction of the printing press, which was....a violation of the 1st Amendment" | ||
+ | }} | ||
+ | </onlyinclude> | ||
− | == | + | ==Response to claim: "Joseph Smith married over 30 women"== |
− | + | {{IndexClaimItemShort | |
− | + | |title="Questions and Answers" on Mormon Stories | |
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|claim=(25 June 2014 revision): Joseph Smith married over 30 women | |claim=(25 June 2014 revision): Joseph Smith married over 30 women | ||
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− | + | This is true. Subsequent questions, however, demonstrate that the author seems determined to paint a simplistic portrait of plural marriage: one that draws heavily on anti-Mormon sources and interpretations. | |
Joseph's polygamy is well-attested in Church books and periodicals, and is discussed in {{s||D&C|132|}} and even the ''History of the Church''.<ref>{{HoC|vol=5|pages=xxix–xlvi}}</ref> Any implication that Joseph's personal practice of plural marriage is something which the Church tried to hide is unfair.<ref>Dehlin says: "During this time I began studying LDS church history in depth, with the intent of becoming a better teacher. Through my studies I discovered several very troubling aspects of LDS church history that I did not recall learning during my years in the church, including the following...."</ref> The author describes Bruce R. McConkie as his "favorite church leader,"<ref>"Bruce R. McConkie was my favorite church leader as a youth and young adult, and I devoured the Doctrines of Salvation trilogy (by Joseph Fielding Smith) as a missionary. In short, I considered myself to be a highly devoted “True Believing Mormon” up until my mission experience."</ref> and McConkie's best-known work ''Mormon Doctrine'' makes it crystal clear that Joseph and others practiced plural marriage: | Joseph's polygamy is well-attested in Church books and periodicals, and is discussed in {{s||D&C|132|}} and even the ''History of the Church''.<ref>{{HoC|vol=5|pages=xxix–xlvi}}</ref> Any implication that Joseph's personal practice of plural marriage is something which the Church tried to hide is unfair.<ref>Dehlin says: "During this time I began studying LDS church history in depth, with the intent of becoming a better teacher. Through my studies I discovered several very troubling aspects of LDS church history that I did not recall learning during my years in the church, including the following...."</ref> The author describes Bruce R. McConkie as his "favorite church leader,"<ref>"Bruce R. McConkie was my favorite church leader as a youth and young adult, and I devoured the Doctrines of Salvation trilogy (by Joseph Fielding Smith) as a missionary. In short, I considered myself to be a highly devoted “True Believing Mormon” up until my mission experience."</ref> and McConkie's best-known work ''Mormon Doctrine'' makes it crystal clear that Joseph and others practiced plural marriage: | ||
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{{:Joseph_Smith/Polygamy}} | {{:Joseph_Smith/Polygamy}} | ||
− | =="some as young as 14 years old"== | + | ==Response to claim: "some as young as 14 years old"== |
− | {{ | + | {{IndexClaimItemShort |
+ | |title="Questions and Answers" on Mormon Stories | ||
|claim=(25 June 2014 revision): some as young as 14 years old | |claim=(25 June 2014 revision): some as young as 14 years old | ||
− | + | }} | |
− | + | There were two wives aged fourteen. We can say nothing about one marriage, due to a lack of evidence. The other marriage was instigated by the bride's parents, and there is considerable evidence that the marriage was not consummated. Many of Joseph's marriages were concerned about sealing families together. | |
}} | }} | ||
{{:Joseph_Smith/Polygamy/Marriages_to_young_women}} | {{:Joseph_Smith/Polygamy/Marriages_to_young_women}} | ||
− | =="many of whom were married to other men at the time he married them"== | + | ==Response to claim: "many of whom were married to other men at the time he married them"== |
− | {{ | + | {{IndexClaimItemShort |
+ | |title="Questions and Answers" on Mormon Stories | ||
|claim=(25 June 2014 revision): many of whom were married to other men at the time he married them | |claim=(25 June 2014 revision): many of whom were married to other men at the time he married them | ||
− | + | }} | |
− | + | Again, the author gives no context or nuance to his critical picture. In all the cases of polyandry, there is little evidence that the relationships were consummated. In many cases, we know the husbands (some of them non-members) knew of the marriages and did not object. Emma never objected to the polyandrous marriages. No husband attacked Joseph or reproached him for violation of his marital rights or wife's honor. Many of Joseph's marriages—including these—seem to have been intended to seal families together. | |
}} | }} | ||
{{:Joseph_Smith/Polygamy/Polyandry/Why_would_Joseph_Smith_be_sealed_to_other_men's_wives}} | {{:Joseph_Smith/Polygamy/Polyandry/Why_would_Joseph_Smith_be_sealed_to_other_men's_wives}} | ||
− | =="Joseph Smith would frequently approach other men’s wives about being his own plural wives — often while the men were away"== | + | ==Response to claim: "Joseph Smith would frequently approach other men’s wives about being his own plural wives — often while the men were away"== |
− | {{ | + | {{IndexClaimItemShort |
+ | |title="Questions and Answers" on Mormon Stories | ||
|claim=(25 June 2014 revision): Joseph Smith would frequently approach other men’s wives about being his own plural wives — often while the men were away | |claim=(25 June 2014 revision): Joseph Smith would frequently approach other men’s wives about being his own plural wives — often while the men were away | ||
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− | + | This claim is false. There is only one recorded case of Joseph approaching a potential plural wife while her husband was on a mission. This case occurred at least two years after her husband's departure. The husband ratified the sealing upon his return. This claim too derives from discredited anti-Mormon sources. | |
}} | }} | ||
{{:Question: Did Joseph Smith send men on missions in order to "steal" their wives while they were gone?}} | {{:Question: Did Joseph Smith send men on missions in order to "steal" their wives while they were gone?}} | ||
{{:Question: Did Joseph Smith send William Law, Robert D. Foster, and Henry Jacobs on missions so that he could steal their wives?}} | {{:Question: Did Joseph Smith send William Law, Robert D. Foster, and Henry Jacobs on missions so that he could steal their wives?}} | ||
− | =="Joseph Smith publicly lied about his practice of polygamy"== | + | ==Response to claim: "Joseph Smith publicly lied about his practice of polygamy"== |
− | {{ | + | {{IndexClaimItemShort |
+ | |title="Questions and Answers" on Mormon Stories | ||
|claim=(25 June 2014 revision): Joseph Smith publicly lied about his practice of polygamy | |claim=(25 June 2014 revision): Joseph Smith publicly lied about his practice of polygamy | ||
− | + | }} | |
− | + | There are three vital facts about which the author seems to have given little thought: | |
#Joseph's actions were not illegal under the law as long as he did not announce them publicly. If he were to announce them, then he and his plural wives would have been guilty of breaking the law. This was a terrible double-bind without a perfect solution, especially because... | #Joseph's actions were not illegal under the law as long as he did not announce them publicly. If he were to announce them, then he and his plural wives would have been guilty of breaking the law. This was a terrible double-bind without a perfect solution, especially because... | ||
# If Joseph were to announce plural marriage in Nauvoo, he would have put himself, his wives, and thousands of innocent people at risk of mob violence—as had happened before, and was to happen again following his murder. If he did hide the truth from those who would use violence, that is understandable. However, even this is not as clear-cut as the author makes it, since.... | # If Joseph were to announce plural marriage in Nauvoo, he would have put himself, his wives, and thousands of innocent people at risk of mob violence—as had happened before, and was to happen again following his murder. If he did hide the truth from those who would use violence, that is understandable. However, even this is not as clear-cut as the author makes it, since.... | ||
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{{:Joseph_Smith/Polygamy/Hiding_the_truth}} | {{:Joseph_Smith/Polygamy/Hiding_the_truth}} | ||
− | =="Joseph Smith...lied to his own wife (Emma) about the practice"== | + | ==Response to claim: "Joseph Smith...lied to his own wife (Emma) about the practice"== |
− | {{ | + | {{IndexClaimItemShort |
+ | |title="Questions and Answers" on Mormon Stories | ||
|claim=(25 June 2014 revision): Joseph Smith...lied to his own wife (Emma) about the practice | |claim=(25 June 2014 revision): Joseph Smith...lied to his own wife (Emma) about the practice | ||
− | + | }} | |
− | + | We know very little about what Joseph told Emma, and when he told her. Emma would always insist Joseph never practiced plural marriage, though it is clear that he did and that she knew it. We should be cautious, then, in being too dogmatic about Joseph's treatment of Emma. Once again, there is far more nuance here than the author seems willing to admit or engage. The situation was terribly difficult for Emma and Joseph, but Joseph deserves to have his decisions and actions viewed in their full context, rather than used as a dismissive soundbite that does not fairly illustrate the known historical data, and acknowledge the many unknowns. | |
}} | }} | ||
{{:Question: Did Joseph hide his plural marriages from Emma, his first wife?}} | {{:Question: Did Joseph hide his plural marriages from Emma, his first wife?}} | ||
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{{:Question: What possible modern lessons can we learn from Emma and Joseph's struggle with plural marriage?}} | {{:Question: What possible modern lessons can we learn from Emma and Joseph's struggle with plural marriage?}} | ||
− | + | ==Response to claim: "Joseph ordered the destruction of the printing press, which was....a violation of the 1st Amendment"== | |
− | {{ | + | {{IndexClaimItemShort |
− | | | + | |title="Questions and Answers" on Mormon Stories |
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|claim=(25 June 2014 revision): Joseph ordered the destruction of the printing press, which was both a violation of the 1st Amendment | |claim=(25 June 2014 revision): Joseph ordered the destruction of the printing press, which was both a violation of the 1st Amendment | ||
− | + | }} | |
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* The First Amendment has no legal relevance in the suppression of the ''Nauvoo Expositor''. It would not apply to anything except acts by the federal government until after the Civil War. The author is here displaying his ignorance of historical fact. It shows how little serious study he has given the matter. | * The First Amendment has no legal relevance in the suppression of the ''Nauvoo Expositor''. It would not apply to anything except acts by the federal government until after the Civil War. The author is here displaying his ignorance of historical fact. It shows how little serious study he has given the matter. | ||
* Furthermore, the suppression of the ''Expositor'' was not ordered by ''Joseph'' alone, but by the Nauvoo city council, which included non-Mormons. | * Furthermore, the suppression of the ''Expositor'' was not ordered by ''Joseph'' alone, but by the Nauvoo city council, which included non-Mormons. |
First Vision | A FAIR Analysis of: "Questions and Answers: What aspects of LDS Church teachings/doctrine do you still believe in, vs. not?", a work by author: John Dehlin
|
Treasure digging |
Jump to details:
(25 June 2014 revision): Joseph Smith married over 30 women
This is true. Subsequent questions, however, demonstrate that the author seems determined to paint a simplistic portrait of plural marriage: one that draws heavily on anti-Mormon sources and interpretations.
Joseph's polygamy is well-attested in Church books and periodicals, and is discussed in D&C 132 and even the History of the Church.[1] Any implication that Joseph's personal practice of plural marriage is something which the Church tried to hide is unfair.[2] The author describes Bruce R. McConkie as his "favorite church leader,"[3] and McConkie's best-known work Mormon Doctrine makes it crystal clear that Joseph and others practiced plural marriage:
}}
Summary: Plural marriage—or one man marrying multiple women—has been practiced since ancient times (see Genesis 16:1–3; Doctrine and Covenants 132:34–39). It was practiced among the Latter-day Saints as commanded by God (see Doctrine and Covenants 132:32–34, 40), until God directed that the Saints discontinue it (see Official Declaration 1).
Joseph Smith is frequently criticized for his introduction and practice of plural marriage (often called polygamy).
From a Christian perspective, these attacks usually focus on arguing that polygamy is unchristian or unbiblical, and that Joseph hid the truth from the world.
From a secular perspective, it is asserted that the practice of polygamy sprung from Joseph's carnal desires to marry young women. Of particular interest is the fact that Joseph was sealed to women who were already married to other men (polyandry).
To view articles about plural marriage, click "Expand" in the blue bar:
Video from FAIR Conference.
Video from Church History Department.
Critical sources |
|
Notes
(25 June 2014 revision): some as young as 14 years old
There were two wives aged fourteen. We can say nothing about one marriage, due to a lack of evidence. The other marriage was instigated by the bride's parents, and there is considerable evidence that the marriage was not consummated. Many of Joseph's marriages were concerned about sealing families together. }}
Jump to details:
(25 June 2014 revision): many of whom were married to other men at the time he married them
Again, the author gives no context or nuance to his critical picture. In all the cases of polyandry, there is little evidence that the relationships were consummated. In many cases, we know the husbands (some of them non-members) knew of the marriages and did not object. Emma never objected to the polyandrous marriages. No husband attacked Joseph or reproached him for violation of his marital rights or wife's honor. Many of Joseph's marriages—including these—seem to have been intended to seal families together. }}
(25 June 2014 revision): Joseph Smith would frequently approach other men’s wives about being his own plural wives — often while the men were away
This claim is false. There is only one recorded case of Joseph approaching a potential plural wife while her husband was on a mission. This case occurred at least two years after her husband's departure. The husband ratified the sealing upon his return. This claim too derives from discredited anti-Mormon sources. }}
One critic of the Church states, "Joseph Smith would frequently approach other men’s wives about being his own plural wives — often while the men were away." [1]
Researcher Brian C. Hales noted that this claim is without foundation:
Another detail in [John C.] Bennett's Pittsburgh affidavit is that the Prophet had sent men on missions so he could marry their wives in Nauvoo. This statement is contradicted by historical data. Of the twelve "polyandrous" husbands identified by Todd Compton, ten were not on missions at the time Joseph was sealed to their legal wives. Of the two possible exceptions, only one, Orson Hyde, is documented as on a mission at the time of Marinda Johnson Hyde's sealing to Joseph Smith. The second possible case involves George Harris, who left on his fourteen-month mission in July 1840. His wife, Lucinda may have been...sealed to Joseph Smith at some point, but the date is unavailable.[2]
It is of note that Orson had been on his mission for about a year before the sealing--he departed on 15 April 1840, and would return 7 December 1842. There are two dates available for her sealing to Joseph--either April/Spring 1842, or May 1843.[3] Thus, even with the earliest sealing date, Orson had been gone for nearly two years prior to Joseph's sealing to Nancy. If the second sealing date is correct, Orson was already home from his mission at the time.
This long delay does not fit well with the claim that a sexually-aggressive Joseph simply wanted his male rivals out of the way.
Unique to the Hyde's marriage is the fact that Marinda was sealed to Orson following Joseph's death. All of the Prophet's other polyandrous wives were posthumously sealed to Joseph by proxy.[4]
Much of what we know about the Hyde sealing is also contaminated by hostile, mutually contradictory accounts that contain some known false information.
This book was written by Nelson Winch Green, who reported what estranged member Marry Ettie V. Coray Smith reportedly told him.
Even other anti-Mormon authors who had lived in Utah regarded it as nearly worthless. Fanny Stenhouse wrote:
Much has already been written on this subject much that is in accordance with facts, and much that is exaggerated and false. Hitherto, with but one exception [Mrs. Ettie V. Smith is noted in the footnote as the work referred to] that of a lady who wrote very many years ago, and who in her writings, so mixed up fiction with what was true, that it was difficult to determine where the one ended and the other began no woman who really was a Mormon and lived in Polygamy ever wrote the history of her own personal experience. Books have been published, and narratives have appeared in the magazines and journals, purporting to be written by Mormon wives; it is, however, perhaps, unnecessary for me to state that, notwithstanding such narratives may be imposed upon the Gentile world as genuine, that they were written by persons outside the Mormon faith would in a moment be detected by any intelligent Saint who took the trouble to peruse them.[5]
So, we must remember that the source of this charge against Joseph is a work that is not regarded as generally reliable today, and it was not regarded as reliable even by some of the Church's well-informed enemies in the 19th century.
The relevant passage reads:
The Prophet had sent some time before this, three men, Law, Foster and Jacobs, on missions, and they had just returned, and found their wives blushing under the prospective honors of spiritual wifeism; and another woman, Mrs. Buel [sic], had left her husband, a Gentile, to grace the Prophet's retinue, on horseback, when he reviewed the Nauvoo Legion. I heard the latter woman say afterwards in Utah, that she did not know whether Mr. Buel [sic] or the Prophet was the father of her son. These men [Law, Foster and Jacobs] established a press in Nauvoo, to expose his alleged vicious teachings and practices, which a revelation from Joseph destroyed.[6]
As might be expected, then, there are many claims in this passage that are in error. We know that the following are false:
Thus, in the single paragraph we have several basic errors of fact. None of the men were on missions save Jacobs, and he was in Nauvoo when Joseph proposed a sealing to his wife.
Critical sources |
|
Notes
One critic of the Church states, "Joseph Smith would frequently approach other men’s wives about being his own plural wives — often while the men were away." [1]
Researcher Brian C. Hales noted that this claim is without foundation:
Another detail in [John C.] Bennett's Pittsburgh affidavit is that the Prophet had sent men on missions so he could marry their wives in Nauvoo. This statement is contradicted by historical data. Of the twelve "polyandrous" husbands identified by Todd Compton, ten were not on missions at the time Joseph was sealed to their legal wives. Of the two possible exceptions, only one, Orson Hyde, is documented as on a mission at the time of Marinda Johnson Hyde's sealing to Joseph Smith. The second possible case involves George Harris, who left on his fourteen-month mission in July 1840. His wife, Lucinda may have been...sealed to Joseph Smith at some point, but the date is unavailable.[2]
It is of note that Orson had been on his mission for about a year before the sealing--he departed on 15 April 1840, and would return 7 December 1842. There are two dates available for her sealing to Joseph--either April/Spring 1842, or May 1843.[3] Thus, even with the earliest sealing date, Orson had been gone for nearly two years prior to Joseph's sealing to Nancy. If the second sealing date is correct, Orson was already home from his mission at the time.
This long delay does not fit well with the claim that a sexually-aggressive Joseph simply wanted his male rivals out of the way.
Unique to the Hyde's marriage is the fact that Marinda was sealed to Orson following Joseph's death. All of the Prophet's other polyandrous wives were posthumously sealed to Joseph by proxy.[4]
Much of what we know about the Hyde sealing is also contaminated by hostile, mutually contradictory accounts that contain some known false information.
This book was written by Nelson Winch Green, who reported what estranged member Marry Ettie V. Coray Smith reportedly told him.
Even other anti-Mormon authors who had lived in Utah regarded it as nearly worthless. Fanny Stenhouse wrote:
Much has already been written on this subject much that is in accordance with facts, and much that is exaggerated and false. Hitherto, with but one exception [Mrs. Ettie V. Smith is noted in the footnote as the work referred to] that of a lady who wrote very many years ago, and who in her writings, so mixed up fiction with what was true, that it was difficult to determine where the one ended and the other began no woman who really was a Mormon and lived in Polygamy ever wrote the history of her own personal experience. Books have been published, and narratives have appeared in the magazines and journals, purporting to be written by Mormon wives; it is, however, perhaps, unnecessary for me to state that, notwithstanding such narratives may be imposed upon the Gentile world as genuine, that they were written by persons outside the Mormon faith would in a moment be detected by any intelligent Saint who took the trouble to peruse them.[5]
So, we must remember that the source of this charge against Joseph is a work that is not regarded as generally reliable today, and it was not regarded as reliable even by some of the Church's well-informed enemies in the 19th century.
The relevant passage reads:
The Prophet had sent some time before this, three men, Law, Foster and Jacobs, on missions, and they had just returned, and found their wives blushing under the prospective honors of spiritual wifeism; and another woman, Mrs. Buel [sic], had left her husband, a Gentile, to grace the Prophet's retinue, on horseback, when he reviewed the Nauvoo Legion. I heard the latter woman say afterwards in Utah, that she did not know whether Mr. Buel [sic] or the Prophet was the father of her son. These men [Law, Foster and Jacobs] established a press in Nauvoo, to expose his alleged vicious teachings and practices, which a revelation from Joseph destroyed.[6]
As might be expected, then, there are many claims in this passage that are in error. We know that the following are false:
Thus, in the single paragraph we have several basic errors of fact. None of the men were on missions save Jacobs, and he was in Nauvoo when Joseph proposed a sealing to his wife.
Critical sources |
|
Notes
(25 June 2014 revision): Joseph Smith publicly lied about his practice of polygamy
There are three vital facts about which the author seems to have given little thought:
}}
(25 June 2014 revision): Joseph Smith...lied to his own wife (Emma) about the practice
We know very little about what Joseph told Emma, and when he told her. Emma would always insist Joseph never practiced plural marriage, though it is clear that he did and that she knew it. We should be cautious, then, in being too dogmatic about Joseph's treatment of Emma. Once again, there is far more nuance here than the author seems willing to admit or engage. The situation was terribly difficult for Emma and Joseph, but Joseph deserves to have his decisions and actions viewed in their full context, rather than used as a dismissive soundbite that does not fairly illustrate the known historical data, and acknowledge the many unknowns. }}
Joseph and Emma were in a complex and unique situation with regard to plural marriage—Emma had been warned by Joseph's revelation that if she refused to allow Joseph to obey the commandment he had received, he might proceed without her permission.
We also know relatively little about what Emma knew, and when she knew it. We should be cautious in assuming that the critical or anti-Mormon narrative of Joseph constantly sneaking around behind Emma's back is accurate.
One critic of the Church claims, "Joseph Smith publicly lied about his practice of polygamy, and lied to his own wife (Emma) about the practice." [1] It is certainly true that Joseph did not disclose all of his plural marriages precisely when they happened. For example, he had been sealed to Emily and Eliza Partridge already, and Emma later had one of her periods of acceptance of plural marriage, on condition that she get to choose the wives. [2] She chose Emily and Eliza, and so they were resealed to Joseph without disclosing that they were already sealed. Emma's change of heart didn't last long, and she soon had Joseph break off contact with the girls, and expected them to renounce the covenants they had made. [3]
There are also other examples. It's difficult to know exactly what Emma knew, and when she knew it, because she would later insist that Joseph never practiced plural marriage. So, we have to kind of piece together the evidence from fairly fragmentary sources.
Was Joseph justified in this? Well, that's a difficult question to answer. If one doesn't believe that Joseph was commanded to practice plural marriage, then the whole enterprise was probably a bad idea. If Joseph was commanded to practice plural marriage (as he repeatedly testified that he had been), then ultimately he had to choose between obeying Emma and obeying God. And, Joseph seems to have been determined to obey God.
The best way to contextualize this is to now look at the evidence against lustful desires motivating Joseph and coercion of women he approached into marrying him.
Emma was warned about the possibility that Joseph could take wives even without her consent. [4] The D&C 132 revelation was Joseph's written instructions on the matter, put into writing at the request of his brother Hyrum, who felt he could use it to persuade Emma that plural marriage was a true principle. [5] However, there's an important line in there that speaks to the circumstance in which Joseph found himself with regard to Emma:
Therefore, it shall be lawful in me, if she receive not this law, for him to receive all things whatsoever I, the Lord his God, will give unto him, because she did not believe and administer unto him according to my word; and she then becomes the transgressor; and he is exempt from the law of Sarah, who administered unto Abraham according to the law when I commanded Abraham to take Hagar to wife (D&C 132꞉65).
In short, the Lord brings up something called "the Law of Sarah"--this refers to Sarah, wife of Abraham, who in order to fulfill the covenants made to Abraham, was willing to seek out another wife (Hagar) for her husband. So, the principle seems to be that wives were to be first taught the revelation, and see if they would obey. If they accepted the law of plural marriage, then they elected new wives for their husbands. If they didn’t accept plural marriage, then God elected new wives for men. The previous verse reads:
And again, verily, verily, I say unto you, if any man have a wife, who holds the keys of this power, and he teaches unto her the law of my priesthood, as pertaining to these things, then shall she believe and administer unto him, or she shall be destroyed, saith the Lord your God; for I will destroy her; for I will magnify my name upon all those who receive and abide in my law (D&C 132꞉64
Thus, Joseph (who held the keys--and the only one who did so at the time, see D&C 132꞉7) was to teach Emma--which he did. But, ultimately, if she refused to accept the revelation, then "he is exempt from the law of Sarah"---i.e., he no longer requires her approval or acceptance.
This is a stern doctrine, and we can all probably sympathize with Emma's situation. But, it is not clear that the alternative is any better, if one believes Joseph was acting by revelation--ultimately, either a mortal's will has to trump, or God's does. So, Joseph was to teach Emma, but if she ultimately refused, then Joseph was to obey, even in the face of her disobedience. She could not choose for him.
It may be that this clause did not apply to any other situation--the scripture says that it applies to a "man...who holds the keys of this power," and only the President of the Church did or does. So, this was likely not much of a model for others; it was very much an issue just between Joseph and Emma. One can see that throughout--the whole revelation is really targeted at helping solve their problems. (Joseph F. Smith would later say that if the revelation had not been written in that context, it would have been different, and perhaps more useful in a sense.) [6]
She may ultimately have taken a harder road (leaving the Church, marrying outside the Church, lying about Joseph's teaching of plural marriage, raising an illegitimate child of her second husband's as her own child, etc.) to learning the same sorts of things that plural marriage would have taught her. As Brian Hales has pointed out, she had the hardest job (in a way) because she was the only woman who was faced with a revelation from her husband commanding it:
Emma may have also confronted the fear that perhaps she was inadequate to bind Joseph's affections, leading him to desire other companions and thus introducing the possibility that he could have been deceived by those desires. None of the first wives of other polygamists would have experienced this trial, because none of the other first wives were married to the man who received the polygamy revelation. All other pluralists could hold the Prophet and his teachings responsible....unlike Emma, they could more easily dismiss the question of whether their husband's adoption of plurality was related to their own contributions to the marriage or that they were somehow deficient. [7]
On the other hand, though, we must remember that Emma had many experiences that others did not have. (When asked by some women in the midst of the plural marriage at Nauvoo if she still believed Joseph was a prophet, she replied, "Yes, but I wish to God I did not know it." [8]) She accompanied Joseph to retrieve the golden plates. She wrote for him during the initial translation of the Book of Mormon. She participated in sacred ordinances, and knew Joseph and his calling in an intimate way that few if any others did, and continued to insist to her death that he had been a prophet. [9] So, perhaps it is not surprising that she was tested in ways that few others were. And, Joseph may well have not handled it perfectly. He likely did did his best, but it was an agonizing situation without ideal options. As Richard Bushman noted:
I see their [Joseph and Emma's] relationship as tragic. She believed in him but could not bear plural marriage. He loved her but could not resist his own revelation. They were both heroic actors on a large stage trapped in terrible moral dilemmas. [10]
These observations provide perhaps the most useful lesson for the modern members, since Joseph Smith told the Twelve, soon before his death: "'You will have all kinds of trials to pass through. And it is quite as necessary for you to be tried [even] as Abraham and other men of God, God will feel after you, and He will take hold of and wrench your very heart strings, and if you cannot stand it you will not be fit for an inheritance in the Celestial Kingdom of God.' ." (Cited by John Taylor, JD 24:197).
Harold B. Lee said of this statement:
Now I want to bear testimony to you that every one of us [the Twelve] has had that kind of testing. Some of us have been tried and have been tested until our very heart strings would seem to break. I have heard of persons dying with a broken heart, and I thought that was just a sort of a poetic expression, but I learned that it could be a very real experience. I came near to that thing; but when I began to think of my own troubles, I thought of what the Apostle Paul said of the Master, "Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him" (Hebrews 5:8-9).
Don't be afraid of the testing and trials of life. Sometimes when you are going through the most severe tests, you will be nearer to God than you have any idea, for like the experience of the Master Himself in the temptation on the mount, in the Garden of Gethsemane, and on the cross at Calvary, the scriptures record, "And, behold, angels came and ministered unto him" (Matthew 4:11). Sometimes that may happen to you in the midst of your trials. [11]
We should not, then, judge Joseph or Emma too harshly. Who says but what we would face similar trials with as much grace as they did? And, hopefully we won't face ours in a fishbowl, like they did.
Sometime in 1840 Joseph Smith first broached the topic of plural marriage privately to trusted friends. Most of the apostles were in England and thus were unavailable for an introduction to the practice. |
|
Joseph's first foray into plural marriage was deeply painful for Emma, his first wife. |
|
It is impossible to definitively determine when Emma learned of Joseph’s plural marriages. However, many historical clues help to create a possible timeline. |
|
The earliest documentable date for Emma’s awareness of time-and-eternity plural marriage is May of 1843, when she participated in four of her husband’s polygamous sealings. |
|
Emma’s resistance to plural marriage prompted Hyrum to encourage Joseph to dictate a written revelation on the subject. |
|
Rather than generating Emma’s active support, the revelation [D&C 132] appears to have brought a smoldering crisis to flame. She and Joseph took serious counsel together with some sort of agreement being negotiated. |
Critical sources |
|
Notes
Joseph and Emma were in a complex and unique situation with regard to plural marriage—Emma had been warned by Joseph's revelation that if she refused to allow Joseph to obey the commandment he had received, he might proceed without her permission.
We also know relatively little about what Emma knew, and when she knew it. We should be cautious in assuming that the critical or anti-Mormon narrative of Joseph constantly sneaking around behind Emma's back is accurate.
One critic of the Church claims, "Joseph Smith publicly lied about his practice of polygamy, and lied to his own wife (Emma) about the practice." [1] It is certainly true that Joseph did not disclose all of his plural marriages precisely when they happened. For example, he had been sealed to Emily and Eliza Partridge already, and Emma later had one of her periods of acceptance of plural marriage, on condition that she get to choose the wives. [2] She chose Emily and Eliza, and so they were resealed to Joseph without disclosing that they were already sealed. Emma's change of heart didn't last long, and she soon had Joseph break off contact with the girls, and expected them to renounce the covenants they had made. [3]
There are also other examples. It's difficult to know exactly what Emma knew, and when she knew it, because she would later insist that Joseph never practiced plural marriage. So, we have to kind of piece together the evidence from fairly fragmentary sources.
Was Joseph justified in this? Well, that's a difficult question to answer. If one doesn't believe that Joseph was commanded to practice plural marriage, then the whole enterprise was probably a bad idea. If Joseph was commanded to practice plural marriage (as he repeatedly testified that he had been), then ultimately he had to choose between obeying Emma and obeying God. And, Joseph seems to have been determined to obey God.
The best way to contextualize this is to now look at the evidence against lustful desires motivating Joseph and coercion of women he approached into marrying him.
Emma was warned about the possibility that Joseph could take wives even without her consent. [4] The D&C 132 revelation was Joseph's written instructions on the matter, put into writing at the request of his brother Hyrum, who felt he could use it to persuade Emma that plural marriage was a true principle. [5] However, there's an important line in there that speaks to the circumstance in which Joseph found himself with regard to Emma:
Therefore, it shall be lawful in me, if she receive not this law, for him to receive all things whatsoever I, the Lord his God, will give unto him, because she did not believe and administer unto him according to my word; and she then becomes the transgressor; and he is exempt from the law of Sarah, who administered unto Abraham according to the law when I commanded Abraham to take Hagar to wife (D&C 132꞉65).
In short, the Lord brings up something called "the Law of Sarah"--this refers to Sarah, wife of Abraham, who in order to fulfill the covenants made to Abraham, was willing to seek out another wife (Hagar) for her husband. So, the principle seems to be that wives were to be first taught the revelation, and see if they would obey. If they accepted the law of plural marriage, then they elected new wives for their husbands. If they didn’t accept plural marriage, then God elected new wives for men. The previous verse reads:
And again, verily, verily, I say unto you, if any man have a wife, who holds the keys of this power, and he teaches unto her the law of my priesthood, as pertaining to these things, then shall she believe and administer unto him, or she shall be destroyed, saith the Lord your God; for I will destroy her; for I will magnify my name upon all those who receive and abide in my law (D&C 132꞉64
Thus, Joseph (who held the keys--and the only one who did so at the time, see D&C 132꞉7) was to teach Emma--which he did. But, ultimately, if she refused to accept the revelation, then "he is exempt from the law of Sarah"---i.e., he no longer requires her approval or acceptance.
This is a stern doctrine, and we can all probably sympathize with Emma's situation. But, it is not clear that the alternative is any better, if one believes Joseph was acting by revelation--ultimately, either a mortal's will has to trump, or God's does. So, Joseph was to teach Emma, but if she ultimately refused, then Joseph was to obey, even in the face of her disobedience. She could not choose for him.
It may be that this clause did not apply to any other situation--the scripture says that it applies to a "man...who holds the keys of this power," and only the President of the Church did or does. So, this was likely not much of a model for others; it was very much an issue just between Joseph and Emma. One can see that throughout--the whole revelation is really targeted at helping solve their problems. (Joseph F. Smith would later say that if the revelation had not been written in that context, it would have been different, and perhaps more useful in a sense.) [6]
She may ultimately have taken a harder road (leaving the Church, marrying outside the Church, lying about Joseph's teaching of plural marriage, raising an illegitimate child of her second husband's as her own child, etc.) to learning the same sorts of things that plural marriage would have taught her. As Brian Hales has pointed out, she had the hardest job (in a way) because she was the only woman who was faced with a revelation from her husband commanding it:
Emma may have also confronted the fear that perhaps she was inadequate to bind Joseph's affections, leading him to desire other companions and thus introducing the possibility that he could have been deceived by those desires. None of the first wives of other polygamists would have experienced this trial, because none of the other first wives were married to the man who received the polygamy revelation. All other pluralists could hold the Prophet and his teachings responsible....unlike Emma, they could more easily dismiss the question of whether their husband's adoption of plurality was related to their own contributions to the marriage or that they were somehow deficient. [7]
On the other hand, though, we must remember that Emma had many experiences that others did not have. (When asked by some women in the midst of the plural marriage at Nauvoo if she still believed Joseph was a prophet, she replied, "Yes, but I wish to God I did not know it." [8]) She accompanied Joseph to retrieve the golden plates. She wrote for him during the initial translation of the Book of Mormon. She participated in sacred ordinances, and knew Joseph and his calling in an intimate way that few if any others did, and continued to insist to her death that he had been a prophet. [9] So, perhaps it is not surprising that she was tested in ways that few others were. And, Joseph may well have not handled it perfectly. He likely did did his best, but it was an agonizing situation without ideal options. As Richard Bushman noted:
I see their [Joseph and Emma's] relationship as tragic. She believed in him but could not bear plural marriage. He loved her but could not resist his own revelation. They were both heroic actors on a large stage trapped in terrible moral dilemmas. [10]
These observations provide perhaps the most useful lesson for the modern members, since Joseph Smith told the Twelve, soon before his death: "'You will have all kinds of trials to pass through. And it is quite as necessary for you to be tried [even] as Abraham and other men of God, God will feel after you, and He will take hold of and wrench your very heart strings, and if you cannot stand it you will not be fit for an inheritance in the Celestial Kingdom of God.' ." (Cited by John Taylor, JD 24:197).
Harold B. Lee said of this statement:
Now I want to bear testimony to you that every one of us [the Twelve] has had that kind of testing. Some of us have been tried and have been tested until our very heart strings would seem to break. I have heard of persons dying with a broken heart, and I thought that was just a sort of a poetic expression, but I learned that it could be a very real experience. I came near to that thing; but when I began to think of my own troubles, I thought of what the Apostle Paul said of the Master, "Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him" (Hebrews 5:8-9).
Don't be afraid of the testing and trials of life. Sometimes when you are going through the most severe tests, you will be nearer to God than you have any idea, for like the experience of the Master Himself in the temptation on the mount, in the Garden of Gethsemane, and on the cross at Calvary, the scriptures record, "And, behold, angels came and ministered unto him" (Matthew 4:11). Sometimes that may happen to you in the midst of your trials. [11]
We should not, then, judge Joseph or Emma too harshly. Who says but what we would face similar trials with as much grace as they did? And, hopefully we won't face ours in a fishbowl, like they did.
Sometime in 1840 Joseph Smith first broached the topic of plural marriage privately to trusted friends. Most of the apostles were in England and thus were unavailable for an introduction to the practice. |
|
Joseph's first foray into plural marriage was deeply painful for Emma, his first wife. |
|
It is impossible to definitively determine when Emma learned of Joseph’s plural marriages. However, many historical clues help to create a possible timeline. |
|
The earliest documentable date for Emma’s awareness of time-and-eternity plural marriage is May of 1843, when she participated in four of her husband’s polygamous sealings. |
|
Emma’s resistance to plural marriage prompted Hyrum to encourage Joseph to dictate a written revelation on the subject. |
|
Rather than generating Emma’s active support, the revelation [D&C 132] appears to have brought a smoldering crisis to flame. She and Joseph took serious counsel together with some sort of agreement being negotiated. |
Critical sources |
|
Notes
Joseph and Emma were in a complex and unique situation with regard to plural marriage—Emma had been warned by Joseph's revelation that if she refused to allow Joseph to obey the commandment he had received, he might proceed without her permission.
We also know relatively little about what Emma knew, and when she knew it. We should be cautious in assuming that the critical or anti-Mormon narrative of Joseph constantly sneaking around behind Emma's back is accurate.
One critic of the Church claims, "Joseph Smith publicly lied about his practice of polygamy, and lied to his own wife (Emma) about the practice." [1] It is certainly true that Joseph did not disclose all of his plural marriages precisely when they happened. For example, he had been sealed to Emily and Eliza Partridge already, and Emma later had one of her periods of acceptance of plural marriage, on condition that she get to choose the wives. [2] She chose Emily and Eliza, and so they were resealed to Joseph without disclosing that they were already sealed. Emma's change of heart didn't last long, and she soon had Joseph break off contact with the girls, and expected them to renounce the covenants they had made. [3]
There are also other examples. It's difficult to know exactly what Emma knew, and when she knew it, because she would later insist that Joseph never practiced plural marriage. So, we have to kind of piece together the evidence from fairly fragmentary sources.
Was Joseph justified in this? Well, that's a difficult question to answer. If one doesn't believe that Joseph was commanded to practice plural marriage, then the whole enterprise was probably a bad idea. If Joseph was commanded to practice plural marriage (as he repeatedly testified that he had been), then ultimately he had to choose between obeying Emma and obeying God. And, Joseph seems to have been determined to obey God.
The best way to contextualize this is to now look at the evidence against lustful desires motivating Joseph and coercion of women he approached into marrying him.
Emma was warned about the possibility that Joseph could take wives even without her consent. [4] The D&C 132 revelation was Joseph's written instructions on the matter, put into writing at the request of his brother Hyrum, who felt he could use it to persuade Emma that plural marriage was a true principle. [5] However, there's an important line in there that speaks to the circumstance in which Joseph found himself with regard to Emma:
Therefore, it shall be lawful in me, if she receive not this law, for him to receive all things whatsoever I, the Lord his God, will give unto him, because she did not believe and administer unto him according to my word; and she then becomes the transgressor; and he is exempt from the law of Sarah, who administered unto Abraham according to the law when I commanded Abraham to take Hagar to wife (D&C 132꞉65).
In short, the Lord brings up something called "the Law of Sarah"--this refers to Sarah, wife of Abraham, who in order to fulfill the covenants made to Abraham, was willing to seek out another wife (Hagar) for her husband. So, the principle seems to be that wives were to be first taught the revelation, and see if they would obey. If they accepted the law of plural marriage, then they elected new wives for their husbands. If they didn’t accept plural marriage, then God elected new wives for men. The previous verse reads:
And again, verily, verily, I say unto you, if any man have a wife, who holds the keys of this power, and he teaches unto her the law of my priesthood, as pertaining to these things, then shall she believe and administer unto him, or she shall be destroyed, saith the Lord your God; for I will destroy her; for I will magnify my name upon all those who receive and abide in my law (D&C 132꞉64
Thus, Joseph (who held the keys--and the only one who did so at the time, see D&C 132꞉7) was to teach Emma--which he did. But, ultimately, if she refused to accept the revelation, then "he is exempt from the law of Sarah"---i.e., he no longer requires her approval or acceptance.
This is a stern doctrine, and we can all probably sympathize with Emma's situation. But, it is not clear that the alternative is any better, if one believes Joseph was acting by revelation--ultimately, either a mortal's will has to trump, or God's does. So, Joseph was to teach Emma, but if she ultimately refused, then Joseph was to obey, even in the face of her disobedience. She could not choose for him.
It may be that this clause did not apply to any other situation--the scripture says that it applies to a "man...who holds the keys of this power," and only the President of the Church did or does. So, this was likely not much of a model for others; it was very much an issue just between Joseph and Emma. One can see that throughout--the whole revelation is really targeted at helping solve their problems. (Joseph F. Smith would later say that if the revelation had not been written in that context, it would have been different, and perhaps more useful in a sense.) [6]
She may ultimately have taken a harder road (leaving the Church, marrying outside the Church, lying about Joseph's teaching of plural marriage, raising an illegitimate child of her second husband's as her own child, etc.) to learning the same sorts of things that plural marriage would have taught her. As Brian Hales has pointed out, she had the hardest job (in a way) because she was the only woman who was faced with a revelation from her husband commanding it:
Emma may have also confronted the fear that perhaps she was inadequate to bind Joseph's affections, leading him to desire other companions and thus introducing the possibility that he could have been deceived by those desires. None of the first wives of other polygamists would have experienced this trial, because none of the other first wives were married to the man who received the polygamy revelation. All other pluralists could hold the Prophet and his teachings responsible....unlike Emma, they could more easily dismiss the question of whether their husband's adoption of plurality was related to their own contributions to the marriage or that they were somehow deficient. [7]
On the other hand, though, we must remember that Emma had many experiences that others did not have. (When asked by some women in the midst of the plural marriage at Nauvoo if she still believed Joseph was a prophet, she replied, "Yes, but I wish to God I did not know it." [8]) She accompanied Joseph to retrieve the golden plates. She wrote for him during the initial translation of the Book of Mormon. She participated in sacred ordinances, and knew Joseph and his calling in an intimate way that few if any others did, and continued to insist to her death that he had been a prophet. [9] So, perhaps it is not surprising that she was tested in ways that few others were. And, Joseph may well have not handled it perfectly. He likely did did his best, but it was an agonizing situation without ideal options. As Richard Bushman noted:
I see their [Joseph and Emma's] relationship as tragic. She believed in him but could not bear plural marriage. He loved her but could not resist his own revelation. They were both heroic actors on a large stage trapped in terrible moral dilemmas. [10]
These observations provide perhaps the most useful lesson for the modern members, since Joseph Smith told the Twelve, soon before his death: "'You will have all kinds of trials to pass through. And it is quite as necessary for you to be tried [even] as Abraham and other men of God, God will feel after you, and He will take hold of and wrench your very heart strings, and if you cannot stand it you will not be fit for an inheritance in the Celestial Kingdom of God.' ." (Cited by John Taylor, JD 24:197).
Harold B. Lee said of this statement:
Now I want to bear testimony to you that every one of us [the Twelve] has had that kind of testing. Some of us have been tried and have been tested until our very heart strings would seem to break. I have heard of persons dying with a broken heart, and I thought that was just a sort of a poetic expression, but I learned that it could be a very real experience. I came near to that thing; but when I began to think of my own troubles, I thought of what the Apostle Paul said of the Master, "Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him" (Hebrews 5:8-9).
Don't be afraid of the testing and trials of life. Sometimes when you are going through the most severe tests, you will be nearer to God than you have any idea, for like the experience of the Master Himself in the temptation on the mount, in the Garden of Gethsemane, and on the cross at Calvary, the scriptures record, "And, behold, angels came and ministered unto him" (Matthew 4:11). Sometimes that may happen to you in the midst of your trials. [11]
We should not, then, judge Joseph or Emma too harshly. Who says but what we would face similar trials with as much grace as they did? And, hopefully we won't face ours in a fishbowl, like they did.
Sometime in 1840 Joseph Smith first broached the topic of plural marriage privately to trusted friends. Most of the apostles were in England and thus were unavailable for an introduction to the practice. |
|
Joseph's first foray into plural marriage was deeply painful for Emma, his first wife. |
|
It is impossible to definitively determine when Emma learned of Joseph’s plural marriages. However, many historical clues help to create a possible timeline. |
|
The earliest documentable date for Emma’s awareness of time-and-eternity plural marriage is May of 1843, when she participated in four of her husband’s polygamous sealings. |
|
Emma’s resistance to plural marriage prompted Hyrum to encourage Joseph to dictate a written revelation on the subject. |
|
Rather than generating Emma’s active support, the revelation [D&C 132] appears to have brought a smoldering crisis to flame. She and Joseph took serious counsel together with some sort of agreement being negotiated. |
Critical sources |
|
Notes
(25 June 2014 revision): Joseph ordered the destruction of the printing press, which was both a violation of the 1st Amendment
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Life and Character |
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Youth |
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Revelations and the Church |
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Prophetic Statements |
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Society |
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Plural marriage (polygamy) |
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Death |
Related articles: | John C. Bennett and plural marriage at Nauvoo Summary: Mountebank, deceiver, and charmer, John C. Bennett's arrival at Nauvoo and his interactions with the Saints and Joseph would have a lasting impact that led indirectly to Joseph's death. |
Nauvoo city charter Summary: Follow this to learn about historical and political events that preceded the Nauvoo Expositor issue. The powers granted Nauvoo were not seized by the Saints; they were granted lawfully, and could have been removed lawfully by the legislature. |
It is claimed by one critic of the Church that Joseph "could not allow the Expositor to publish the secret international negotiations masterminded by Mormonism’s earthly king." [1] Another claimed that "When the Laws (with others) purchased a printing press in an attempt to hold Joseph Smith accountable for his polygamy (which he was denying publicly), Joseph ordered the destruction of the printing press, which was both a violation of the 1st Amendment, and which ultimately led to Joseph’s assassination." [2]
The Expositor incident led directly to the murder of Joseph and Hyrum, but it was preceded by a long period of non-Mormon distrust of Joseph Smith, and attempts to extradite him on questionable basis.
The destruction of the Expositor issue was legal; it was not legal to have destroyed the type, but this was a civil matter, not a criminal one, and one for which Joseph was willing to pay a fine if imposed.
Joseph seems to have believed—or, his followers believed after his death—that the decision, while 'unwise' for Joseph, may have been in the Saints' interest to have Joseph killed. For a time, this diffused much of the tension and may have prevented an outbreak of generalized violence against the Saints, as occurred in Missouri.
It is claimed that "When the Laws (with others) purchased a printing press in an attempt to hold Joseph Smith accountable for his polygamy (which he was denying publicly), Joseph ordered the destruction of the printing press, which was both a violation of the 1st Amendment, and which ultimately led to Joseph’s assassination." [3]
The destruction of the Expositor issue (i.e., the paper itself) was legal; it was not legal to have destroyed the type, but this was a civil matter, not a criminal one, and one for which Joseph was willing to pay a fine if imposed.
Joseph did not unilaterally order the action against the Expositor—it was the Nauvoo City Council (which included non-Mormons) which reached the unanimous decision. Having reached that decision, Joseph Smith then issued an order, as mayor, to carry out the Council's decision. As described in the Church's 2011 Priesthood/Relief Society manual:
On June 10, 1844, Joseph Smith, who was the mayor of Nauvoo, and the Nauvoo city council ordered the destruction of the Nauvoo Expositor and the press on which it was printed. [4]
History of the Church also describes this event [5]:
I [Joseph Smith] immediately ordered the Marshal to destroy it [the Nauvoo Expositor] without delay, and at the same time issued an order to Jonathan Dunham, acting Major-General of the Nauvoo Legion, to assist the Marshal with the Legion, if called upon so to do." [6]
The First Amendment is irrelevant to this discussion. In 1844, the First Amendment only applied to federal law; it had no application to state or local law until the passing of the Fourteenth Amendment after the Civil War.
Critical sources |
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A Canadian, William Law joined the Church in 1836 and moved to Nauvoo in 1839. After having lived near Joseph Smith in Nauvoo, William wrote to a friend:
I have carefully watched his movements since I have been here, and I assure you I have found him honest and honourable in all our transactions which have been very considerable. I believe he is an honest upright man, and as to his follies let who ever is guiltless throw the first stone at him, I shant do it.[7]
His non-member son, Richard, later recounted:
About the year 1842, he was present at an interview between his father and the Prophet Joseph. The topic under discussion was the doctrine of plural marriage. William Law, with his arms around the neck of the Prophet, was pleading with him to withdraw the doctrine of plural marriage, which he had at that time commenced to teach to some of the brethren, Mr. Law predicting that if Joseph would abandon the doctrine, 'Mormonism' would, in fifty or one hundred years, dominate the Christian world. Mr. Law pleaded for this with Joseph with tears streaming from his eyes. The Prophet was also in tears, but he informed the gentleman that he could not withdraw the doctrine, for God had commanded him to teach it, and condemnation would come upon him if he was not obedient to the commandment.
During the discussion, Joseph was deeply affected. Mr. Richard S. Law says the interview was a most touching one, and was riveted upon his mind in a manner that has kept it fresh and distinct in his memory, as if it had occurred but yesterday.
Mr. Law also says, that he has no doubt that Joseph believed he had received the doctrine of plural marriage from the Lord. The Prophet's manner being exceedingly earnest, so much so, that Mr. Law was convinced that the Prophet was perfectly sincere in his declaration.[9]
William even decided that Joseph Smith’s opposition to Missouri (and the treatment the Saints had received there) was "unChristian"!
The hostile spirit and conduct manifested by Joseph Smith, and many of his associates towards Missouri . . . are decidedly at variance with the true spirit of Christianity, and should not be encouraged by any people, much less by those professing to be the ministers of the gospel of peace.[11]
William had economic quarrels with Joseph, and was probably too fond of his own financial state, rather than helping the poor of the Church. William and his brother Wilson had bought the higher land on the outskirts of Nauvoo; the Church (through Joseph) owned the land in the river bottom. Joseph declared that new arrivals should purchase lands from the Church (this was in part an effort to help liquidate the Church’s debts), but William objected to this plan as prejudicial to his own financial interests.[12]
William was probably also troubled by the death of his wife and daughter even after Church leaders had prayed for them. Hyrum presented Law and his wife with the revelation on plural marriage. Long after the fact, William reported his reaction:
Hyrum gave it [the revelation] to me in his office, told me to take it home and read it, and then be careful with it, and bring it back again…[My wife Jane] and I were just turned upside down by it…We did not know what to do.[13]
It is not clear whether Jane and William Law were ever sealed. Alexander Neibaur and Hyrum Smith both reported that Joseph told William he could not seal him to Jane because the Lord forbade it; Neibaur indicated that this was because William was "a Adulterous person."[14] There is no evidence of this other than Neibaur's statement however.
In the clash that followed, William began "casting the first stone," at Joseph’s supposed failings, and the man which he had once admired as honourable and without cause for complaint became, in his newspaper, a "demon," a power-mad tyrant, a seducer, and someone who contributed to the early death of young women.
William Law announced he would reconcile only under the condition that Joseph publicly state that the practice of polygamy was "from Hell":
I told him [Sidney] that if they wanted peace they could have it on the following conditions, That Joseph Smith would acknowledge publicly that he had taught and practised the doctrine of plurality of wives, that he brought a revelation supporting the doctrine, and that he should own the whole system (revelation and all) to be from Hell.[15]
Shortly afterward, on 7 June 1844, the first (and only) edition of the Nauvoo Expositor was published. It detailed Joseph’s practice of plural marriage, and charged him with various crimes, labeling him a "blood thirsty and murderous...demon...in human shape" and "a syncophant, whose attempt for power find no parallel in history...one of the blackest and basest scoundrels that has appeared upon the stage of human existence since the days of Nero, and Caligula."[16]
It is claimed that Joseph "could not allow the Expositor to publish the secret international negotiations masterminded by Mormonism’s earthly king." [23]
The reality was that the Joseph and the City Council were concerned that the paper would cause turmoil among the Saints.
One member stated,
Brother Joseph called a meeting at his own house and told us that God showed to him in an open vision in daylight [meaning that this was not something he had just conjured up in dreams of the night] that if he did not destroy that printing press that it would cause the blood of the Saints to flow in the streets and by this was that evil destroyed.[24]
Given Joseph’s numerous presentiments of his own death, it may well be that he knowingly chose this course of action to spare the members’ lives at the cost of his own. Said Joseph to Elizabeth Rollins:
I must seal my testimony with my blood.[25]
And later:
Some has supposed that Br Joseph Could not die but this is a mistake it is true their has been times when I have had the promise of my life to accomplish such & such things, but having accomplish those things I have not at present any lease of my life I am as liable to die as other men.[26]
Bennett’s apostasy caused particular problems because he claimed that the doctrines he was using to seduce women in Nauvoo were the same as those taught privately by Joseph Smith with regard to plural marriage. Thus, Joseph and the Church spent a great deal of time denying Bennett’s charges, while trying to keep plural marriage from becoming common knowledge for fear of the Church’s enemies.
Bennett left the Church and Nauvoo, and spoke widely about the "evils" of the Church and its leaders to non-member audiences. He also wrote a book and made a good deal of money telling stories against the Mormons; he was later to be associated with Sidney Rigdon’s splinter group and the "Strangite" break-off group, but he soon left them as well.
Orson F. Whitney said this about Bennett:
In May, 1842, the treachery and rascality of a man whom the Mormon leader had befriended and loaded with honors, became known to his benefactor. That man was Dr. John C. Bennett, Mayor of Nauvoo, Chancellor of its University, and Major-General of its legion. He had become associated with the Saints soon after their exodus from Missouri. Though a great egotist, he was a man of education, address and ability. That he had little or no principle was not immediately apparent. Considerable of a diplomat and possessing some influence in political circles, he rendered valuable aid in securing the passage by the Illinois Legislature of the act incorporating the city of Nauvoo. Hence the honors bestowed upon him by the Mormon people. Prior to that, and subsequently, he was Quartermaster-General of Illinois. Bennett professed great sympathy for the Saints. He joined the Church and apparently was a sincere convert to the faith.
Governor Thomas Ford, in his history of Illinois, styles Bennett "probably the greatest scamp in the western country." But this was not until long after the Mormons, thrice victimized, had become aware of his villainy.[30]
William Law was Joseph's counselor, but eventually broke with the Prophet and helped publish the Nauvoo Expositor. |
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Opposed to polygamy, Joseph's counsellor William Law opened a printing press where he planned to expose the teachings he could not accept. The June 7 edition of the Nauvoo Expositor, the first and only edition, included plain accusations against the Prophet. |
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William Marks related that Joseph’s conversation denouncing plural marriage occurred “three weeks before his death” or around June 6. Perhaps Joseph had such a change of heart during the first week of June, but this seems unlikely and other parts of Marks’ recollection are implausible. |
Critical sources |
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Notes
Notes
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