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− | '''''Note:''''' Some sources consider this revelation to be fraudulent and not from John Taylor at all. If this is the case, then any quote therefrom is moot. This article will presume, for the sake of argument, that the document ''is'' from John Taylor, third president of the Church. | + | '''''Note:''''' Some sources consider this revelation to be fraudulent and not from John Taylor at all. If this is the case, then any quote therefrom is moot. This article will presume, for the sake of argument, that the document ''is'' from John Taylor, third president of the Church.<ref>For a detailed look at this document, see Brian C. Hales, "[http://mormonfundamentalism.com/NEWFILES/1886RevelationNew.htm An 1886 Revelation to John Taylor]," ''mormonfundamentalism'' (accessed 14 January 2009).</ref> |
==The document== | ==The document== | ||
− | 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,{{ | + | 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>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."</ref> though some past Church officials have been skeptical.<ref>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."</ref> The text reads: |
:You have asked me concerning the new and everlasting covenant and how far it is binding upon my people. | :You have asked me concerning the new and everlasting covenant and how far it is binding upon my people. | ||
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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. | :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. | ||
− | :Even so Amen. | + | :Even so Amen.<ref>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).</ref> |
=Analysis= | =Analysis= | ||
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* the Old Testament frequently referred to the "everlasting covenant" which God had established with Noah (), and Israel (). | * the Old Testament frequently referred to the "everlasting covenant" which God had established with Noah (), and Israel (). | ||
* 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}}). | * 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}}). | ||
− | * 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|| | + | * 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||D&C|22|1}}). |
None of these covenants had anything necessarily to do with plural marriage; they certainly did not ''exclusively'' refer to plural marriage. | 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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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." | 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." | ||
− | :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. | + | :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>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.</ref> |
− | 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 | + | 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 have argued that this was a completely novel interpretation, virtually forced upon the Church once it decided to abandon plural marriage.<!--<ref> {{nc}} ''Need example of critic using this argument.''</ref>--> |
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. | 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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*Again, we recall that the law is that marriages must be sealed, and obedience to all God's commandments must be observed. | *Again, we recall that the law is that marriages must be sealed, and obedience to all God's commandments must be observed. | ||
− | 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. | + | 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>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''.</ref> (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" and covenants (which will not change) and "commandments" by which one is bound by the covenant (which may change or vary from person to person and time to time). |
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[[fr:Specific works/One Nation Under Gods/Use of sources/John Taylor September 1886 revelation]] | [[fr:Specific works/One Nation Under Gods/Use of sources/John Taylor September 1886 revelation]] |
Damned without plural marriage | A FAIR Analysis of: One Nation Under Gods A work by author: Richard Abanes
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Polygamy absolutely essential to godhood |
The revelation does not say that the practice of plural marriage will never be abandoned, as the author of ONUG claims.
It says that the law of the new and everlasting covenant (which includes monogamous and polygamous marriage) would not be altered or revoked. It enjoins obedience to commandments already received—including the command to practice plural marriage, which had not been rescinded in 1886.
Note: Some sources consider this revelation to be fraudulent and not from John Taylor at all. If this is the case, then any quote therefrom is moot. This article will presume, for the sake of argument, that the document is from John Taylor, third president of the Church.[1]
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,[2] though some past Church officials have been skeptical.[3] The text reads:
John Taylor, so far as is known, did not discuss this revelation with anyone. It was also never canonized as binding upon the Church.
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.
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."
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:
None of these covenants had anything necessarily to do with plural marriage; they certainly did not exclusively refer to plural marriage.
The Doctrine and Covenants frequently refers to the covenant, and it is clear that the reference is generally to the gospel covenant, not to plural marriage (emphasis added in all cases):
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 DC 131).
The revelation on plural marriage (DC 132) describes a similar idea:
This "new and everlasting covenant" has a "law" and "conditions thereof," and one must "abide the law." What is the law and conditions?
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.
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."
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 have argued that this was a completely novel interpretation, virtually forced upon the Church once it decided to abandon plural marriage.
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.
With this background, we are prepared to better understand the 1886 document.
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.[6] (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" and covenants (which will not change) and "commandments" by which one is bound by the covenant (which may change or vary from person to person and time to time).
Notes
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