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:A possible explanation for this discrepancy is that Neibaur's account (cited above), though reasonably accurate, is simply incomplete. Obviously, Jane Law's frustration over not being permitted to be eternally sealed to her husband might have prompted her to request eternal marriage to the Mormon leader (say, in late 1843), and (as per Neibaur) she was rebuffed. Subsequently, possibly to gratify and assuage the Laws, Joseph might have finally agreed to seal the couple near Christmas 1843 (as per John Scott). Then later, just before or soon after the Laws' excommunication, Joseph Smith might have sought to have Jane Law sealed to him in an attempt to keep her from following her apostate husband (as per Law's diary and other published sources noted above). Bathsheba W. Smith, one of the anointed quorum who was conversant with all the ramifications of plural marriage in Nauvoo, believed that Jane Law may well have been sealed to the Prophet (Bathsheba W. Smith Deposition, Eighth Circuit Court, 1892 Temple Lot Case, carbon copy of original, Church Archives). However, if this were the case, it was short-lived because Jane, who was expecting her sixth child, did remain with her husband, William Law. In July 1867, John Hawley reported that Wilford Woodruff had said, "When Brigham Young got the records of the Church in his hands, after the death of Joseph Smith, he found by examination that . . . [William] Laws wife and [Francis] Higbys wife and[L[yman] Wights wife and [Robert D .] Fosters wife had all been Sealed to Joseph, as their Husbands could not Save them" (John Hawley, Autobiography, January 1885, p. 97, RLDS Library-Archives).<ref name="cook"></ref> | :A possible explanation for this discrepancy is that Neibaur's account (cited above), though reasonably accurate, is simply incomplete. Obviously, Jane Law's frustration over not being permitted to be eternally sealed to her husband might have prompted her to request eternal marriage to the Mormon leader (say, in late 1843), and (as per Neibaur) she was rebuffed. Subsequently, possibly to gratify and assuage the Laws, Joseph might have finally agreed to seal the couple near Christmas 1843 (as per John Scott). Then later, just before or soon after the Laws' excommunication, Joseph Smith might have sought to have Jane Law sealed to him in an attempt to keep her from following her apostate husband (as per Law's diary and other published sources noted above). Bathsheba W. Smith, one of the anointed quorum who was conversant with all the ramifications of plural marriage in Nauvoo, believed that Jane Law may well have been sealed to the Prophet (Bathsheba W. Smith Deposition, Eighth Circuit Court, 1892 Temple Lot Case, carbon copy of original, Church Archives). However, if this were the case, it was short-lived because Jane, who was expecting her sixth child, did remain with her husband, William Law. In July 1867, John Hawley reported that Wilford Woodruff had said, "When Brigham Young got the records of the Church in his hands, after the death of Joseph Smith, he found by examination that . . . [William] Laws wife and [Francis] Higbys wife and[L[yman] Wights wife and [Robert D .] Fosters wife had all been Sealed to Joseph, as their Husbands could not Save them" (John Hawley, Autobiography, January 1885, p. 97, RLDS Library-Archives).<ref name="cook"></ref> | ||
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{{HalesSite | {{HalesSite | ||
|subject1=William and Jane Law and the Prophet | |subject1=William and Jane Law and the Prophet | ||
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|link3=http://josephsmithspolygamy.org/history-2/nauvoo-polygamy-1844/ | |link3=http://josephsmithspolygamy.org/history-2/nauvoo-polygamy-1844/ | ||
|summary3=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.}} | |summary3=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.}} | ||
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+ | {{Emma polygamy Hales site links}} | ||
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Answers portal |
Plural marriage |
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Did Joseph Smith offer to trade Jane Law for Emma Smith in a wife swap with William Law?
To see citations to the critical sources for these claims, [[../CriticalSources|click here]]
This claim rests on a single, unreliable hostile source. Other hostile sources (including William Law) deny the tale.
This question arises because of a somewhat opaque verse in the Doctrine and Covenants section on plural marriage. (The revelation was written down at Hyrum Smith's request, who believed that he could persuade Emma Smith of the doctrine's provenance from God.) The verses in question read:
No one is certain as to what this refers. William Clayton, Joseph's scribe and secretary, wrote in his contemporaneous journal:
Some have seen this as Emma claiming she would practice plural marriage (a strange idea, given how she felt about it), and these readers have then extended the reading to include a belief that she was threatening to marry William Law. Others have seen these verses (perhaps more plausibly) as Emma simply threatening divorce if Joseph didn't cease plural marriage. In this reading, Joseph would have agreed to a divorce--both were probably speaking somewhat in the heat of the moment—and the Lord in D&C 132 makes it clear that he does not endorse Joseph's offer of (or agreement to) a divorce.
The idea of Joseph offering William Law to Emma springs out of an anti-Mormon work. As D. Carmon Hardy noted:
It becomes clear how shaky the evidence is when one drills down to the ultimate source of the idea. The source of this charge seems to be a book by Joseph H. Jackson. Jackson claimed to have insinuated himself into Joseph's counsels, and claimed Joseph had told him that he was going to attempt to "get Mrs. William Law for a spiritual wife…for the purpose of affecting his object [Joseph] got up a revelation that Law was to be sealed up to Emma, and that Law's wife was to be his; in other words there was to be a spiritual swop [sic]…[Joseph] had never before suffered his passion for any woman to carry him so far as to be willing to sacrifice Emma for its gratification."[3]
However, Jackson appears on no Church membership records, and Joseph's early opinion was that he was "rotten hearted." Note that D&C 132 was given almost a year prior to Jackson's claimed revelation.[4]
William Law himself denied that Joseph ever attempted such a swap:
Law thus saw the verse as referring to divorce, not a swap.
It is also interesting that another anti-Mormon writer (and former wife of Brigham Young) Ann Eliza Webb Young wrote:
Ann Eliza wasn't old enough to have direct personal knowledge about plural marriage in Nauvoo, but her parents (who also later apostatized) were there--so this may well reflect their insights. At the very least, she too would have had reason to condemn Joseph Smith if Joseph had offered a wife swap, but she didn't. In fact, she understood the mysterious verses quite differently.
Most historians have thus not given much weight to this idea. It is probably best seen as anti-Mormon folk history. It still crops up now and again among those who either don't know the data well, or who are working with a lascivious picture of Joseph and so this "fits" how they think he behaved.
The story is complicated by the issue of William Law (who was a counselor to Joseph in the First Presidency before he apostatized and helped write the Nauvoo Expositor) and his wife, Jane. There are various versions of that story, and so they get tangled up in this issue.
This could be Joseph just spin-doctoring, but his account told to Neibaur was done privately, and wasn't used in public to discredit Law or his wife. This, to me, adds to its plausibility. It didn't really benefit Joseph if he were to lie in private to a very few about Law, while Law was making such public trouble for Joseph. Here's Hyrum Smith's evidence (and many regarded Hyrum as impeccably honest):
Law, in his turn, claimed "[Joseph][ha[s] lately endeavored to seduce my wife, and[ha[s] found her a virtuous woman".[8]
The best reconstruction may be Cook's:
William Law was Joseph's counselor, but eventually broke with the Prophet and helped publish the Nauvoo Expositor. |
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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. |
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. |
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Joseph's first foray into plural marriage was deeply painful for Emma, his first wife. |
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It is impossible to definitively determine when Emma learned of Joseph’s plural marriages. However, many historical clues help to create a possible timeline. |
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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. |
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Emma’s resistance to plural marriage prompted Hyrum to encourage Joseph to dictate a written revelation on the subject. |
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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. |
Notes
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