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| − | {{FAIRAnalysisHeader | + | {{H1 |
| − | |title=[[../../]] | + | |L=Criticism of Mormonism/Books/One Nation Under Gods/Use of sources/John Taylor September 1886 revelation |
| − | |author=Richard Abanes | + | |H=Did John Taylor receive a revelation on September 27, 1886 that promised that “polygamy would never be abandoned?” |
| − | |noauthor= | + | |S= |
| − | |section=[[../../Use of sources|Use of sources]], John Taylor received a revelation saying polygamy would never be abandoned | + | |L1= |
| − | |previous=[[../An Example of Biased Histories|An Example of Biased Histories]] | + | |T=[[../../|One Nation Under Gods]] |
| − | |next=[[../Destroying Governments and Religions|Destroying Governments and Religions]] | + | |A=Richard Abanes |
| − | |notes={{AuthorsDisclaimer}}
| + | |<=[[../Damned without plural marriage|Damned without plural marriage]] |
| | + | |>=[[../Polygamy absolutely essential to godhood|Polygamy absolutely essential to godhood]] |
| | }} | | }} |
| − | =John Taylor received a revelation saying polygamy would never be abandoned=
| + | <onlyinclude> |
| − | ==The Quotes==
| + | {{Author claims label}} |
| − | ===One Nation under Gods, page 316 (hardback)===
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| − | *Did John Taylor receive a revelation on September 27, 1886 that promised that “polygamy would never be abandoned?”
| + | ===One Nation Under Gods, page 316 (hardback and paperback)=== |
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| − | ===One Nation under Gods, page YYYY (paperback)===
| + | The author asserts that John Taylor received a revelation on September 27, 1886 that promised that the practice of plural marriage would never be abandoned. |
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| − | {{nw}} | + | {{Author sources label}} |
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| − | ==The References==
| + | ===Endnote 15, page 587 (hardback); page 585 (paperback)=== |
| − | ===Endnote 15, page 585 (hardback)=== | |
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| | *Fred C. Collier, ''Unpublished Revelations'', vol. 1, 145-146, 180-183. | | *Fred C. Collier, ''Unpublished Revelations'', vol. 1, 145-146, 180-183. |
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| − | ===Endnote 15, page ZZZZ (paperback)===
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| − | {{nw}}
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| | ===Other source(s) of the criticism=== | | ===Other source(s) of the criticism=== |
| | * John W. Taylor—claimed that the revelation read "the Law of Plural Marriage was Eternal." This phrase is not, however, in the revelation. (See diary of Heber J. Grant, 30 September 1890). | | * John W. Taylor—claimed that the revelation read "the Law of Plural Marriage was Eternal." This phrase is not, however, in the revelation. (See diary of Heber J. Grant, 30 September 1890). |
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| | + | {{:Question: Did John Taylor receive a revelation on September 27, 1886 that promised that polygamy would never be abandoned by the Church?}} |
| | + | </onlyinclude> |
| | + | {{endnotes sources}} |
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| − | ==The Problem==
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| − | '''''Note:''''' For a detailed look at this document, see Brian C. Hales, "An 1886 Revelation to John Taylor," ''mormonfundamentalism'' (accessed 14 January 2009) {{link|url=http://mormonfundamentalism.com/NEWFILES/1886RevelationNew.htm}}
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| − | ==The document==
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| − | A document that is apparently in John Taylor's handwriting was found among his papers after his death. It appears to be in his handwriting, and it is probably genuine,{{ref|taylorwriting.1}} though some past Church officials have been skeptical.{{ref|skeptical.1}} The text reads:
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| − | :You have asked me concerning the new and everlasting covenant and how far it is binding upon my people.
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| − | :Thus saith the Lord—All commandments that I have given must be obeyed by those calling themselves by my name, unless they are revoked by me, or by my authority, and how can I revoke an everlasting covenant? For I, the Lord, am everlasting, and My everlasting covenant cannot be abrogated nor done away with, but they stand forever.
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| − | :Have I not given my word in great plainness on this subject? Yet have not great numbers of my people been negligent in the observance of my law and the keeping of my commandments? Yet I have borne with them these many years, and this because of their weakness, because of the perilous times.
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| − | :And, furthermore, it is now pleasing to me that men should use their free agency in regard to these matters; nevertheless I, the Lord, do not change, and my word, and my law, and my covenants do not.
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| − | :And as I have heretofore said by my servant Joseph: All those who would enter into my glory must and shall obey my law and have I not commanded men, that if they were Abraham's seed and would enter into my glory they must do the works of Abraham? I have not revoked this law nor will I, for it is everlasting and those who will enter into my glory must obey the conditions thereof.
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| − | :Even so Amen.{{ref|revelation.text}}
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| − | =Analysis=
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| − | John Taylor, so far as is known, did not discuss this revelation with anyone. It was also never canonized as binding upon the Church.
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| − | The critics—and "Mormon fundamentalists" who use this document as justification for the continued practice of plural marriage—argue that this document claims that polygamy will never be abandoned by the Church.
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| − | ==New and everlasting covenant==
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| − | However, this is ''not'' what the text says. It declares, rather, that "You have asked me concerning the new and everlasting covenant....My everlasting covenant cannot be abrogated nor done away with, but they stand forever."
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| − | It is common for critics to insist that "the new and everlasting covenant" can only refer to plural marriage. But, this is not consistent with LDS scripture:
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| − | * the Old Testament frequently referred to the "everlasting covenant" which God had established with Noah (), and Israel ().
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| − | * Hebrews asserts that Christ's sacrifice is the basis of the "everlasting covenant": Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant... ({{b||Hebrews|13|20}}).
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| − | * in 1830, the Lord declared of baptism into the restored Church: "this is a '''new and an everlasting covenant''', even that which was from the beginning" ({{s||DC|22|1}}).
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| − | None of these covenants had anything necessarily to do with plural marriage; they certainly did not ''exclusively'' refer to plural marriage.
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| − | ==The Doctrine and Covenants==
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| − | The Doctrine and Covenants frequently refers to '''the covenant''', and it is clear that the reference is generally to the <font color="red">gospel covenant</font>, not to plural marriage (emphasis added in all cases):
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| − | ;D&C 45 (March 17, 1831): I came unto mine own, and mine own received me not; but unto as many as received me gave I power to do many miracles, and to become the sons of God; and even unto them that <font color="red">believed on my name gave I power to obtain eternal life</font>. And even so I have sent mine '''everlasting covenant''' into the world, to be a light to the world, and to be a standard for my people, and for the Gentiles to seek to it, and to be a messenger before my face to prepare the way before me ({{s||DC|45|8-9}}).
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| − | ;D&C 49 (March-May 1831): Wherefore, I will that <font color="red">all men shall repent, for all are under sin</font>, except those which I have reserved unto myself, holy men that ye know not of. Wherefore, I say unto you that I have sent unto you '''mine everlasting covenant''', even that which was from the beginning ({{s||DC|49|8-9}}).
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| − | ;D&C 66 (October 25, 1831): Verily I say unto you, blessed are you for receiving '''mine everlasting covenant''', even the <font color="red">fulness of my gospel</font>....({{s||DC|66|2}}).
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| − | ;D&C 76 (February 16, 1832): [Telestial kingdom is those who] received not <font color="red">the gospel, neither the testimony of Jesus</font>, neither the prophets, neither '''the everlasting covenant'''....({{S||DC|76|101}}).
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| − | ;D&C 88 (December 27, 1832): [In the school of the prophets] Let him offer himself in prayer upon his knees before God, in token or remembrance of the '''everlasting covenant'''....[and say] I salute you in the name of the Lord Jesus Christ, in token or remembrance of the everlasting covenant, in which covenant I receive you to fellowship...through the grace of God in the bonds of love, <font color="red">to walk in all the commandments of God</font> blameless, in thanksgiving, forever and ever.({{s||DC|88|131-133}}).
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| − | ;D&C 101 (December 16, 1833): When men are called unto <font color="red">mine everlasting gospel</font>, and ''covenant with an everlasting covenant'', they are accounted as the salt of the earth and the savor of men....({{S||DC|101|39}}).
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| − | Thus, the "everlasting covenant" or "new and everlasting covenant" may refer to the gospel message and its restoration. This phrase is also used, however, in the revelation on plural marriage—we will label this "the new and everlasting covenant of marriage" (compare {{s||DC|131|}}).
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| − | ==The new and everlasting covenant ''of marriage''==
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| − | The revelation on plural marriage ({{S||DC|132||}}) describes a similar idea:
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| − | :4 For behold, I reveal unto you '''a new and an everlasting covenant'''; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory.
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| − | :5 For all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world.
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| − | :6 And as pertaining to '''the new and everlasting covenant''', it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God.({{s||DC|132|4-6}})
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| − | This "new and everlasting covenant" has a "law" and "conditions thereof," and one must "abide the law." What is the law and conditions?
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| − | :And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made and entered into and sealed by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this priesthood are conferred), are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead ({{s||DC|132|7}}).
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| − | The law and conditions of the "new and everlasting covenant of marriage" are that such relationships must be sealed by priesthood authority (vested in one many only, the President of the Church) and the Holy Spirit of promise. This law encompasses both monogamous and polygamous marriage.
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| − | ===Didn't 19th century members see it differently?===
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| − | It was common, of course, for nineteenth century members of the Church to focus on the plural marriage aspect of this covenant, since that is what they were commanded to do. Yet, even John Taylor's other revelations were clear that polygamy was not the only aspect of the "new and everlasting covenant."
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| − | :So far as it [Celestial Marriage] is made known unto men, it is made known unto them as the Gospel is made known unto them and '''is part of the New and Everlasting Covenant'''; And it is only those who receive the Gospel that are able to, or capable of, entering into this Covenant.{{ref|taylor.1882}}
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| − | Thus, "celestial marriage" (used in this document as a synonym for plural marriage) is "''part'' of the New and Everlasting Covenant," but it is not the sum total. As the Church discontinued the practice of plural marriage, leaders began to emphasize this doctrine more extensively. Some critics have argued that this was a completely novel interpretation, virtually forced upon the Church once it decided to abandon plural marriage.{{ref|monogamy.1}}
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| − | But, Taylor's 1882 account above clearly disproves this theory—"celestial marriage" is only part of what is referred to as the "new and everlasting covenant." And, this "new and everlasting covenant" cannot be simply "the gospel," since the text indicates that only those who ''accept the Gospel'' can accept this covenant: if the covenant and the gospel are the same thing, in this text, the expression is nonsensical.
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| − | ==Applying the analysis to the 1886 document==
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| − | With this background, we are prepared to better understand the 1886 document.
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| − | ;"You have asked me concerning the new and everlasting covenant and how far it is binding upon my people: To what degree, then, must the Saints keep the new and everlasting covenant?" (Recall that this includes both monogamous and polygamous marriages sealed by priesthood authority.)
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| − | ;"Thus saith the Lord—All commandments that I have given must be obeyed by those calling themselves by my name, unless they are revoked by me, or by my authority, and how can I revoke an everlasting covenant? For I, the Lord, am everlasting, and My everlasting covenant cannot be abrogated nor done away with, but they stand forever": The new and everlasting covenant of marriage (which includes, but does not exclusively consist of plural marriage) will not be taken from the Church.
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| − | ;Have I not given my word in great plainness on this subject? Yet have not great numbers of my people been negligent in the observance of my law and the keeping of my commandments?:The "law," as we have seen, is that all marriage contracts must be sealed by those with authority, or they are not binding after death. In addition to the law, there was also a commandment to practice plural marriage, which was not embraced by some who could have complied.
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| − | ;Yet I have borne with them these many years, and this because of their weakness, because of the perilous times: The hostility against the Church in general and polygamy in particular made keeping the commandment to practice polygamy difficult.
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| − | ;"And, furthermore, it is now pleasing to me that men should use their free agency in regard to these matters; nevertheless I, the Lord, do not change, and my word, and my law, and my covenants do not.": We again recall that "the law" is that all marriages must be sealed to last beyond the grave. His "word" or commandments had also been given.
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| − | :And as I have heretofore said by my servant Joseph: All those who would enter into my glory must and shall obey my law and have I not commanded men, that if they were Abraham's seed and would enter into my glory they must do the works of Abraham?": Abraham's works were to be sealed, and to keep all the commandments and make all the sacrifices which God asked of him (see [[Joseph Smith and polygamy/Works of Abraham|Works of Abraham]]).
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| − | ;I have not revoked this law nor will I, for it is everlasting and those who will enter into my glory must obey the conditions thereof.": Again, we recall that the law is that marriages must be sealed, and obedience to all God's commandments must be observed.
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| − | There is, as Brian Hales has noted, no scriptural mention of "the law of plural marriage," nor did Joseph Smith, Brigham Young, or John Taylor ever use this term.{{ref|hales.law}} (In fact, references to "the law" of plural marriage tend to crop up far more frequently in "fundamentalist" writings.) It may be significant that this revelation repeatedly refers to both "the law" (which will not change) and "commandments" (which may change or vary from person to person and time to time).
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| − | ==Conclusion==
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| − | The revelation does not say that the ''practice'' of plural marriage will be eternal. It says that the law of the new and everlasting covenant (which includes monogamous and polygamous marriage) would not be altered or revoked. It enjoined obedience to commandments already received—including the command to practice plural marriage, which was not yet rescinded.
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| − | ==Endnotes==
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| − | #{{note|taylorwriting.1}} J. Max Anderson, ''The Polygamy Story: Fiction and Fact'' (1979), 63-76; {{Dialogue1|author=D. Michael Quinn|article=LDS Church Authority and New Plural Marriages, 1890–1904|vol=18|num=1|date=Spring 1985|start= 29 n. 90}} Cited in Brian C. Hales, "An 1886 Revelation to John Taylor."
| + | <!-- PLEASE DO NOT REMOVE ANYTHING BELOW THIS LINE --> |
| − | #{{note|skeptical.1}} Hales discusses Anthony W. Ivins' opinion (footnote 25), and Mark E. Petersen (footnote 2; quoting Quinn, 29 n. 90); see Brian C. Hales, "An 1886 Revelation to John Taylor."
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| − | #{{note|revelation.text}} Cited in "The Trial of Apostle John W. Taylor." Also in "Revelations in Addition to Those Found in the LDS Edition of the Doctrine and Covenants," ''New Mormon Studies CD-ROM,'' (Signature Books in association with Smith Research Associates).
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| − | #{{note|taylor.1882}} Revelation to John Taylor, "Questions And Answers Concerning Celestial Marriage," (25-26 June 1882, Salt Lake City, Utah), in John Taylor Papers, Church Historians Office.
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| − | #{{note|monogamy.1}}
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| − | #{{note|hales.law}} See Hales, c.f. footnote 14. Franklin D. Richard's use in October 1885 (''JD'' 26:243) is the sole use in the ''Journal of Discourses''.
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| − | =Further reading=
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| − | {{FAIRAnalysisWiki}}
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