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m (→Applying the analysis to the 1886 document) |
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With this background, we are prepared to better understand the 1886 document. | With this background, we are prepared to better understand the 1886 document. | ||
− | :"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 |
* To what degree, then, must the Saints keep the new and everlasting covenant? Was monogamy sufficient to fulfill the covenant? (Recall that the covenant includes both monogamous and polygamous marriages sealed by priesthood authority, in both D&C 132 and John Taylor's earlier unpublished revelation.) | * To what degree, then, must the Saints keep the new and everlasting covenant? Was monogamy sufficient to fulfill the covenant? (Recall that the covenant includes both monogamous and polygamous marriages sealed by priesthood authority, in both D&C 132 and John Taylor's earlier unpublished revelation.) | ||
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* 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. | * 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. | ||
− | :Yet I have borne with them these many years, and this because of their weakness, because of the perilous times | + | ::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. | *The hostility against the Church in general and polygamy in particular made keeping the commandment to practice polygamy difficult. | ||
− | :"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." | + | ::"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. | * 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. | ||
− | :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?" | + | ::"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, including but not limited to, plural marriage (see [[Joseph Smith and plural marriage/Works of Abraham|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, including but not limited to, plural marriage (see [[Joseph Smith and plural marriage/Works of Abraham|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." | + | ::"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. | *Again, we recall that the law is that marriages must be sealed, and obedience to all God's commandments must be observed. |
An Example of Biased Histories | A FAIR Analysis of: Criticism of Mormonism/Books/One Nation Under Gods A work by author: Richard Abanes
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Destroying Governments and Religions |
Note: For a detailed look at this document, see Brian C. Hales, "An 1886 Revelation to John Taylor," mormonfundamentalism (accessed 14 January 2009) off-site
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,[1] though some past Church officials have been skeptical.[2] 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 critics have argued that this was a completely novel interpretation, virtually forced upon the Church once it decided to abandon plural marriage.[5]
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).
The revelation does not say that the practice of plural marriage will never be abandoned, as the author 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.
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