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− | # | + | #[http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/EoM&CISOPTR=4391&CISOSHOW=4055&REC=1 "Plural Marriage"], Encyclopedia of Mormonism |
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*Joseph's note is referring to the redemption of the Saints in Missouri and their deliverance from persecution. The quote has ''nothing'' to do with the "end of the world." This is a complete misreading of the source material. | *Joseph's note is referring to the redemption of the Saints in Missouri and their deliverance from persecution. The quote has ''nothing'' to do with the "end of the world." This is a complete misreading of the source material. | ||
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− | # | + | #Jesse, 306 |
*Jessee, ''The Personal Writing of Joseph Smith'', p. 283 | *Jessee, ''The Personal Writing of Joseph Smith'', p. 283 | ||
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− | # | + | #The author cites Jesse, ''Papers of Joseph Smith'', 2:68–73, 568–69. |
*This information is also found in ''History of the Church'' 2:306, ''The Personal Writings of Joseph Smith'', p. 78 and ''Teachings of the Prophet Joseph Smith'', 104. | *This information is also found in ''History of the Church'' 2:306, ''The Personal Writings of Joseph Smith'', p. 78 and ''Teachings of the Prophet Joseph Smith'', 104. | ||
*Joseph was simply relating what "Matthias" said to him—he wasn't offering an opinion on whether or not he believed it was true. This states absolutely ''nothing'' about what Joseph Smith believed about the "end of the world." | *Joseph was simply relating what "Matthias" said to him—he wasn't offering an opinion on whether or not he believed it was true. This states absolutely ''nothing'' about what Joseph Smith believed about the "end of the world." | ||
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− | # | + | #{{CriticalWork:Van Wagoner:Mormon Polygamy|pages=8}} |
*Where, exactly, does one use this statement from the source to draw the conclusion that Latter-day Saints treated wives as "community property?" The source describes Matthews' views of communal marriage—''not'' Joseph Smith's. | *Where, exactly, does one use this statement from the source to draw the conclusion that Latter-day Saints treated wives as "community property?" The source describes Matthews' views of communal marriage—''not'' Joseph Smith's. | ||
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*One wonders, then, why this text was misquoted in this manner. It turns out that the same misquote exists in D. Michael Quinn's, ''Early Mormonism and the Magic World View'', 125, 134. The author appears to be using Quinn's quotes and attributing to his sources without checking the primary source in order to make sure that ''Quinn'' got it right. And, since Quinn's intent was to portray Moroni in the idiom of "magic," it suited his purpose to call him "some kind ''of'' messenger," which makes it sound as if Joseph didn't know quite what to expect, or even the nature of the forces he was dealing with. In fact, Joseph was praying to God—a messenger from God to a sinful man would be kind, or merciful. | *One wonders, then, why this text was misquoted in this manner. It turns out that the same misquote exists in D. Michael Quinn's, ''Early Mormonism and the Magic World View'', 125, 134. The author appears to be using Quinn's quotes and attributing to his sources without checking the primary source in order to make sure that ''Quinn'' got it right. And, since Quinn's intent was to portray Moroni in the idiom of "magic," it suited his purpose to call him "some kind ''of'' messenger," which makes it sound as if Joseph didn't know quite what to expect, or even the nature of the forces he was dealing with. In fact, Joseph was praying to God—a messenger from God to a sinful man would be kind, or merciful. | ||
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− | # | + | #[http://en.wikisource.org/wiki/Latter_Day_Saints%27_Messenger_and_Advocate/Volume_1/Number_5/Letter_to_W._W._Phelps_from_Oliver_Cowdery_(Feb._27,1835) Oliver Cowdery to W.W. Phelps], ''LDS Messenger and Advocate'' 1 [No. 5] (Feb 1835): 79. |
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*Once again, it is evident that the author does not check the primary sources. Instead, he quotes secondary sources and copies their sometimes erroneous citations without verifying whether or not they are correct. | *Once again, it is evident that the author does not check the primary sources. Instead, he quotes secondary sources and copies their sometimes erroneous citations without verifying whether or not they are correct. | ||
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− | # | + | #Author cites Oliver Cowdery to W.W. Phelps, ''Messenger and Advocate'' 1 (Feb 1835): 79. |
*CITATION is in ERROR. The author is quoting from Quinn, ''Early Mormonism and the Magic World View'', 125, 134 and Vogel, ''Indian Origins'', 14–15. | *CITATION is in ERROR. The author is quoting from Quinn, ''Early Mormonism and the Magic World View'', 125, 134 and Vogel, ''Indian Origins'', 14–15. | ||
*Actual quote is found in: [http://en.wikisource.org/wiki/Latter_Day_Saints%27_Messenger_and_Advocate/Volume_2/Number_1/Letter_VIII Oliver Cowdery to W.W. Phelps], LDS Messenger and Advocate 2/1 (October 1835): 197. | *Actual quote is found in: [http://en.wikisource.org/wiki/Latter_Day_Saints%27_Messenger_and_Advocate/Volume_2/Number_1/Letter_VIII Oliver Cowdery to W.W. Phelps], LDS Messenger and Advocate 2/1 (October 1835): 197. | ||
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* The author's presumption that the Book of Mormon represents Joseph Smith's mind causes this misrepresentation—if the book is an authentic ancient text, it is unsurprising that it contains ideas which are foreign to the preoccupation with race in Joseph's day, as Campbell demonstrates. But, the author probably does not want his readers to come to that conclusion. They will never know about it, unless they check the source. | * The author's presumption that the Book of Mormon represents Joseph Smith's mind causes this misrepresentation—if the book is an authentic ancient text, it is unsurprising that it contains ideas which are foreign to the preoccupation with race in Joseph's day, as Campbell demonstrates. But, the author probably does not want his readers to come to that conclusion. They will never know about it, unless they check the source. | ||
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− | # | + | #Campbell, "[http://www.geocities.com/marcschindler1/vignette.htm 'White' or 'Pure': Five Vignettes]," ''Dialogue'' 29 (Winter 1996) 119-120 |
*Lester E. Bush Jr. and Armand L. Mauss, ''Neither White nor Black'' (SLC, Signature Books, 1994). | *Lester E. Bush Jr. and Armand L. Mauss, ''Neither White nor Black'' (SLC, Signature Books, 1994). | ||
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− | # | + | #No source provided (One wonders why the author didn't use the available source containing Emma's own words). |
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− | # | + | #No source provided. |
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* Note that the author tries to make Cowdery and Parrish witnesses of details reported ''only'' second- or third-hand by William McLellin. The author likewise says nothing about McLellin's checkered past. | * Note that the author tries to make Cowdery and Parrish witnesses of details reported ''only'' second- or third-hand by William McLellin. The author likewise says nothing about McLellin's checkered past. | ||
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− | # | + | #{{PJSVol1_1| start=16–17}} |
*Jessee, note 11. | *Jessee, note 11. | ||
*D. Michael Quinn, ''Mormon Hierarchy: Origins'', 44. | *D. Michael Quinn, ''Mormon Hierarchy: Origins'', 44. | ||
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*The author is apparently trying to be cute. What he does not tell us is that Hyde’s attitude to the Cochranites’ free love was wholly negative, as his source for the journal indicates.[1] Wonderful is here not being used in the sense of “excit[ing] . . . admiration” but, rather, “strange; astonishing.” Elsewhere anxious that we not misunderstand Victorian idiom, G. D. Smith here provides the reader no help (pp. 41–42).[2] It is not clear that Hyde would have agreed that his marriage partook of the same “lustful spirit.” | *The author is apparently trying to be cute. What he does not tell us is that Hyde’s attitude to the Cochranites’ free love was wholly negative, as his source for the journal indicates.[1] Wonderful is here not being used in the sense of “excit[ing] . . . admiration” but, rather, “strange; astonishing.” Elsewhere anxious that we not misunderstand Victorian idiom, G. D. Smith here provides the reader no help (pp. 41–42).[2] It is not clear that Hyde would have agreed that his marriage partook of the same “lustful spirit.” | ||
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− | # | + | #G. D. Smith (p. 532 n. 151) quotes Van Wagoner, ''Mormon Polygamy'', 8. Van Wagoner indicates that Hyde’s journal “disdainfully described” the Cochranites’ practice. Elsewhere Van Wagoner likewise notes that Hyde was “worried” by the practice: “Mormon Polygamy at Nauvoo,” ''Dialogue'' 18/3 (Fall 1985): 69–70) |
*{{Webster1828|article=wonderful}} | *{{Webster1828|article=wonderful}} | ||
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* Far from being ''the proximate cause'', Pratt's murder was a minor factor which played little role in the tragedy of Mountain Meadows. The author's attempt to make a murder related to polygamy into the proximate cause of the Mountain Meadows Massacre is ahistorical. | * Far from being ''the proximate cause'', Pratt's murder was a minor factor which played little role in the tragedy of Mountain Meadows. The author's attempt to make a murder related to polygamy into the proximate cause of the Mountain Meadows Massacre is ahistorical. | ||
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− | # | + | #{{MMM1|start=30–32, 37}} |
* The author cites: Scott F. and Maurine J. Proctor, ''Autobiography of Parley P. Pratt'' (1874; Salt Lake City: Deseret Book, 2000), 586-99. | * The author cites: Scott F. and Maurine J. Proctor, ''Autobiography of Parley P. Pratt'' (1874; Salt Lake City: Deseret Book, 2000), 586-99. | ||
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* The author fails to tell us that 1890 was the year in which Joseph would be eighty-five years old. Joseph was clear elsewhere that he knew by revelation only that Christ would not come before that time, and frankly admitted that he didn't know whether this meant he would come then, or if he (Joseph) would die before that date. | * The author fails to tell us that 1890 was the year in which Joseph would be eighty-five years old. Joseph was clear elsewhere that he knew by revelation only that Christ would not come before that time, and frankly admitted that he didn't know whether this meant he would come then, or if he (Joseph) would die before that date. | ||
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− | # | + | #Not specified. |
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*There is no basis to the claim that LDS leaders ignored the role which plural marriage caused in their difficulties. They could hardly forget it. | *There is no basis to the claim that LDS leaders ignored the role which plural marriage caused in their difficulties. They could hardly forget it. | ||
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− | # | + | #See, for example, {{JDfairwiki|author=John Taylor|vol=20|disc=46|start=352|end=354}} (30 November 1879) |
*{{HoC|vol=6|start=xxxvii|end=xxxviii}} | *{{HoC|vol=6|start=xxxvii|end=xxxviii}} | ||
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Index of claims | A FAIR Analysis of: Nauvoo Polygamy: "... but we called it celestial marriage", a work by author: George D. Smith
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Loaded and prejudicial language |
Danel Bachman and Ron Esplin's Encyclopedia of Mormonism entry on plural marriage briefly mention[s] the "rumors" of plural marriage in the 1830s and 1840s but only obliquely refer[s] to the teaching [of] new marriage and family arrangements .
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Rumors of plural marriage among the members of the Church in the 1830's and 1840's led to persecution, and the public announcement of the practice after August 29, 1852, in Utah gave enemies a potent weapon to fan public hostility against the Church...considerable evidence suggests that the principle of plural marriage was revealed to Joseph Smith more than a decade before...probably as early as 1831...a man could have more than one wife at a time and not be condemned for adultery...Evidence for the practice of plural marriages during the 1830's is scant. Only a few knew about the still unwritten revelation, and perhaps the only known plural marriage was that between Joseph Smith and Fanny Alger. (emphasis added)
Teaching new marriage and family arrangements where the principles could not be openly discussed compounded the problems. Those authorized to teach the doctrine stressed the strict covenants...those who heard only rumors...often envisioned and practiced something quite different... (emphasis added)
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Kirtland Mills Ohio Aug 10th 1833.
Dear Brethren, W, J, E, I, J, and S, and all others who are willing to lay down their lives for the cause of our Lord Jesus Christ:
P.S. Brethren if I were with you I should take an active part in your sufferings, and although nature shrinks, yet my spirit would not let me forsake you unto death, God helping me. Oh be of good cheer, for our redemption draweth near. Oh, God save my brethren in Zion. Oh brethren give up all to God, forsake all for Christ's sake.
J[oseph] S[mith] (emphasis added)
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The citation in context:
I then withdrew to transact some business with a gentleman who had called to see me, when Joshua informed my scribe that he was born in Cambridge, Washington County, New York. He says that all the railroads, canals, and other improvements are projected by the spirits of the resurrection. The silence spoken of by John the Revelator, which is to be in heaven for the space of half an hour, is between 1830 and 1851, during which time the judgments of God will be poured out, after that time there will be peace.
Curiosity to see a man that was reputed to be a Jew, caused many to call during the day, and more particularly in the evening....
[After listening to what Matthias said] I told him that his doctrine was of the devil, that he was in reality in possession of a wicked and depraved spirit, although he professed to be the Spirit of truth itself; and he said also that he possessed the soul of Christ.
He tarried until Wednesday, 11th, when, after breakfast, I told him, that my God told me, that his god was the devil, and I could not keep him any longer, and he must depart. And so I, for once, cast out the devil in bodily shape, and I believe a murderer."
Robert Matthews "advocated what he called a 'community of property and of wives,' in a more 'spiritual generation.' Mormons avoided the idiom but not the practice." "…Mormon communal practices extended to property as well as to marriage."
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Another practicioner of spiritual wifery was Robert Matthews, alias "Matthias the Prophet." Matthews announced that "all marriages not made by himself, and according to his doctrine, were of the devil, and that he had come to establish a community of property, and of wives...After a brief prison sentence, Matthews turned up on Joseph Smith's doorstep in Kirtland as "Joshua, the Jewish Minister." Smith's account of the two day meeting is sketchy, but apparently Matthews was sent on his way after a disagreement on the "transmigration of the soul."
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"On attempting to take possession of the record a shock was produced upon his system, by an invisible power [page 197] which deprived him, in a measure, of his natural strength. He desisted for an instant, and then made another attempt, but was more sensibly shocked than before. What was the occasion of this he knew not-there was the pure unsullied record, as had been described-he had heard of the power of enchantment, and a thousand like stories, which held the hidden treasures of the earth, and supposed that physical exertion and personal strength was only necessary to enable him to yet obtain the object of his wish. He therefore made the third attempt with an increased exertion, when his strength failed him more than at either of the former times, and without premeditating he exclaimed, "Why can I not obtain this book?" "Because you have not kept the commandments of the Lord," answered a voice, within a seeming short distance." (emphasis added)
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"Skin color was important in other LDS scriptures as well, and blacks of African ancestry were denied full participation in the church until 1978. Interestingly, the rhetoric underlying the theology may have resulted from 1830s Mormons trying to convince their neighbors in the slave state of Missouri that they were not abolitionists."
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"These verses suggest that "white" garments are metaphors for purity and cleanliness. A physical cleansing agent removes stains, soils, dirt, disease, and impurities from clothing. Clothing washed in physical blood does not appear white....I suggest that “whiteness” for Mary and Jesus refers to a countenance that is exquisite, radiant, awe-inspiring, and not to blue-eyed, blond-haired, white-skinned Aryans....
The “whiteness” of gentiles is also metaphorical. To see this, consider the question, who are the gentiles in the Book of Mormon? The prophet Mormon gives us an answer on the title page. As did the Jews, Mormon divides the world into two: Jews and gentiles. Gentiles are the non-Jews. Black Africans, brown Hispanics, yellow Vietnamese, black Melanesians, fair-skinned Scandinavians, or olive-complected Italians are not Jews....
White-skinned Nephites and black-skinned Lamanites are metaphors for cultures, not for skin colour. The church teaches that the descendants of the Lamanites inhabited the Americas when Columbus arrived. But Lamanites are not black-skinned; they are not even red-skinned. As the “skin of blackness” is a metaphor, so too is the white skin of the Nephites. Perhaps 3 Nephi 2꞉15-16, in which the Lamanites have the curse taken from them, fulfills 2 Nephi 30꞉6. In these verses the Lamanite has become “white and delightsome” not “pure and delightsome.”...
It is Moroni in Mormon 9꞉6 who gives this fervent prayer as to what our condition may be on the day of resurrection: spotless, pure, fair. And white, not white skinned. Not Aryan. Not Caucasian. But cleansed by the Blood of the Lamb....
2 Nephi 26꞉33...elates salvation to sets of opposites. Salvation transcends gender, social condition, and race. Christ’s gospel is intended to overcome our narrow biases.
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"I was visiting <at> Mr [Josiah] Stowell's who lived in Bainbridge and saw your father there. I had no intention of marying when I left home; but during my visit at Mr Stowell's, your Father visited me there. My folks were bitterly opposed to him; and being importuned by your father, aided by Mr Stowell, and preferring to marry him than any one I Knew, I consented, we went to Squire Tarbeill's and were married. Afterwards when father found I was married he sent for us. The statement in mother [Lucy] S[mith]'[s] history is substantially correct as to date and place." (Vogel, "Emma Smith Bidamon Interview with Joseph Smith III, February 1879", Early Mormon Documents, 538.
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"Another future wife, Marinda Johnson, was fifteen when she met Smith in Ohio. She said when he looked into her eyes, she felt ashamed. At the time, the Smiths were living with Marinda's family…."
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"When [Marinda and her sister] reached the family farm, they found, to their chagrin, that their parents had invited none other than Joseph Smith himself to a cottage worship meeting in their house, and that they had converted to Mormonism. Marinda remembers that she felt only 'indignation and shame' at her parents' belief in such a 'ridiculous fake.'
She did not want to attend the meeting, but her parents prevailed upon her, and she agreed reluctantly. That night, as she walked into the meeting room, 'The Prophet, raising his head, looked her full in the eye. With the greatest feeling of shame ever experienced, she felt her very soul laid bare before this man as she realized her thoughts concerning him. He smiled and her anger melted as snow before the sunshine. She knew he was what he claimed to be and never doubted him thereafter." (Compton, In Sacred Loneliness, 228).
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December 3d [1832]...William Mclelen was excommunicated from the church &c—[1]
Jessee notes that "The cause of McLellin's 1832 excommunication is not known...."[2] D. Michael Quinn, however, notes that McLellin was excommunicated in December 1832 for spending time with "a certain harlot" while on a mission.[3] This event, then, may have weighed on Joseph.
....this day I been unwell done but litle been at home all day regulated some things this Evening feel better in my mind then I have for a few days back Oh Lord deliver out thy servent out of temtations and fill his heart with wisdom and understanding.[4]
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"President Smith then stated that the meeting had been called, because God had commanded it….and it was the will of God that those who went to Zion, with a determination to lay down their lives, if necessary, should be ordained to the ministry, and go forth to prune the vineyard for the last time, or the coming of the Lord, which was nigh—even fifty-six years should wind up the scene." (HC 2:182, 14 Feb 1835.)
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...the new marriage system, involving the practice, within certain limitations and under very special conditions, of a plurality of wives, [which] constituted a ground of appeal to popular prejudices and passions that would have been absolutely resistless if the paper had been allowed to proceed. In the presence of such difficulties, what was to be done? In addition to declaring the existence of the practice of plural marriage, not yet announced or publicly taught as a doctrine of the Church, and agitating for the unqualified repeal of the Nauvoo charter, gross immoralities were charged against leading citizens which doubtless rendered the paper grossly libelous.[2]
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