Does the Church of Jesus Christ of Latter-day Saints (Mormons) have any association with polygamist groups?

Some modern groups practicing polygamy have their origins in the Church established by Joseph Smith, however, they no longer recognize the authority of LDS Church leaders

Critics of the Church or ill-informed commentators often try to make it appear as if modern polygamist groups continue to have Church connections. Some often call upon the Church to "stop" the polygamist activities of such groups. The media may sometimes portray modern polygamist groups as "fundamentalist Mormons," but this does not mean that the Church has any influence over their doctrine or practices. Only civil officials have any jurisdiction in this matter.

The Church declares that the Lord does not sanction the practice of plural marriage at present, but such teachings are not believed by polygamist break-off groups.

Some modern groups practicing polygamy have their origins in the Church established by Joseph Smith. However, they have broken away from the Church of Jesus Christ of Latter-day Saints, and no longer recognize the authority of LDS Church leaders.

The modern Church has nothing whatever to do with those practicing polygamy

President Gordon B. Hinckley stated the following about polygamy in the Church's October 1998 general conference:

I wish to state categorically that this Church has nothing whatever to do with those practicing polygamy. They are not members of this Church. Most of them have never been members. They are in violation of the civil law. They know they are in violation of the law. They are subject to its penalties. The Church, of course, has no jurisdiction whatever in this matter.

If any of our members are found to be practicing plural marriage, they are excommunicated, the most serious penalty the Church can impose. Not only are those so involved in direct violation of the civil law, they are in violation of the law of this Church. An article of our faith is binding upon us. It states, 'We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law' (Articles of Faith 1:12).^[1]

Why did Bruce R. McConkie say that polygamy would be practiced again before the Second Coming?

The Church has no position on whether polygamy will ever be reinstated

Bruce R. McConkie in Mormon Doctrine said "The holy practice will commence again after the Second Coming of the Son of Man and the ushering in of the millennium." ^[2] Elder Bruce R. McConkie, therefore, believed that it would. Others believe not. In any case, the book Mormon Doctrine is not an official publication of the Church.

The Church official website responded to the question, "Is polygamy gone forever from the Church?" by saying:

We only know what the Lord has revealed through His prophets, that plural marriage has been stopped in the Church. Anything else is speculative and unwarranted. ^[3]

Did Gordon B. Hinckley claim that polygamy was "not doctrinal" on Larry King Live?

Hinckley said that he condemned polygamy as a practice because he thought that it was not doctrinal

Gordon B. Hinckley made the following statement on Larry King Live on September 8, 1998 with regard to the practice of polygamy:

I condemn it [polygamy], yes, as a practice, because I think it is not doctrinal. It is not legal. And this church takes the position that we will abide by the law. We believe in being subject to kings, presidents, rulers, magistrates in honoring, obeying and sustaining the law.

How can President Hinckley claim that polygamy is "not doctrinal" if it was a required practice in the 19th-Century Church?

The Church no longer teaches polygamy as doctrine, despite the fact that it was doctrine in the 19th-Century Church

Despite the fact that rules regarding polygamy are outlined in D&C 132, the Church no longer teaches it as doctrine. It was taught as doctrine in the 1800's, it is not taught as doctrine today. There is no doctrine that allows the present practice of plural marriage in the Church. Its practice is "not doctrinal."

Polygamy is illegal today, and Church policy is to respect the law on the matter

Polygamy is illegal today, and Church policy is to respect the law on the matter. For most of the practice of plural marriage, the Church fought the anti-polygamy laws, and regarded them as violations of the Constitution. Any decision to disobey secular law for conscience sake must be specifically commanded by the Church's leaders. At present, that has not happened.

Many constitutional law scholars--LDS and non-LDS--regard the Supreme Court decisions on the legality of plural marriage as clearly biased and motivated by religious prejudice. The nineteenth century Saints had good grounds for believing that the law was unjust and would eventually be overturned. ^[4]

Gospel Topics: "Today, any person who practices plural marriage cannot become or remain a member of the Church"

"Plural Marriage and Families in Early Utah," Gospel Topics on LDS.org:

After the Manifesto, monogamy was advocated in the Church both over the pulpit and through the press. On an exceptional basis, some new plural marriages were performed between 1890 and 1904, especially in Mexico and Canada, outside the jurisdiction of U.S. law; a small number of plural marriages were performed within the United States during those years. In 1904, the Church strictly prohibited new plural marriages. Today, any person who practices plural marriage cannot become or remain a member of the Church.^[5]

Twentieth centuray LDS publications regarding plural marriage

Eliza R. Snow (1884)

Eliza R. Snow, Biography of Lorenzo Snow, 69 [Joseph Smith teaches plural marriage to Lorenzo Snow] (1884; numerous reprints)

CHAPTER XIII. (69-70)

Plural Marriage.—It tries the Prophet.—God commands, and he must obey.—Interview on the bank of the river.—The Prophet's words.—Gives Lorenzo a precious promise.—Lorenzo and myself visit our Parents, and return.—Lorenzo goes to Ohio.—Where he finds me on his return.—Close of 1843.—A social gathering.—Extract from Lorenzo's speech.—He organizes a company.—The General's compliment.—Lorenzo's experience in an unfortunate school.—Makes a success.—Mobbing at Lima.

IT was at the private interview referred to above, that the Prophet Joseph unbosomed his heart, and described the trying mental ordeal he experienced in overcoming the repugnance of his feelings, the natural result of the force of education and social custom, relative to the introduction of plural marriage. He knew the voice of God—he knew the commandment of the Almighty to him was to go forward—to set the example, and establish Celestial plural marriage. He knew that he had not only his own prejudices and prepossessions to combat and to overcome, but those of the whole Christian world stared him in the face; but God, who is above all, had given the commandment, and He must be obeyed. Yet the Prophet hesitated and deferred from time to time, until an angel of God stood by him with a drawn sword, and told him that, unless he moved forward and established plural marriage, his Priesthood would be taken from him and he should be destroyed! This testimony he not only bore to my brother, but also to others—a testimony that cannot be gainsayed.

From my brother's journal: "At the interview on the bank of the Mississippi, in which the Prophet Joseph explained the doctrine of Celestial Marriage, I felt very humble, and in my simplicity besought him earnestly to correct me and set me right if, at any time, he should see me indulging any principle or practice that might tend to lead astray, into forbidden paths; to which he replied, 'Brother Lorenzo, the principles of honesty and integrity are founded within you, and you will never be guilty of any serious error or wrong, to lead you from the path of duty. The Lord will open your way to receive and obey the law of Celestial Marriage.' During the conversation, I remarked to the Prophet I thought he appeared to have been endowed with great additional power during my mission in England. He said it was true; the Lord had bestowed on him additional divine power."

James E. Talmage (1899)

James E. Talmage, Articles of Faith (Deseret Book Company 1899; 1913; 12th edition 1924; 1961)

384An Illustration of such suspension of divine law is found in the action of the Church regarding the matter of plural marriage. This practise was established as a result of direct revelation, [D&C 132] and many of those who followed the same felt that they were divinely commanded so to do. For ten years after plural marriage had been introduced into Utah as a Church observance, no law was enacted in opposition to the practise. Beginning with 1862, however, Federal statutes were framed declaring the practise unlawful and providing penalties therefor. The Church claimed that these enactments were unconstitutional, and therefore void, inasmuch as they violated the provision in the national Constitution forbidding the government making laws respecting any establishment of religion or prohibiting the free exercise thereof. Many appeals were taken to the national court of final resort, and at last a decision was rendered sustaining the laws as constitutional and therefore binding. The Church, through its President, thereupon discontinued the practise of plural marriage, and announced its action to the world, solemnly placing the responsibility for the change upon the nation by whose laws the renunciation had been forced. This action has been approved and confirmed by the official vote of the Church in conference assembled. [see Appendix 23. 4] (424)

Appendix 23. 4 Discontinuance of Plural Marriage The official act terminating the practice of plural marriage among the Latter-day Saints was the adoption by the Church, in conference assembled, of a manifesto proclaimed by the President of the Church. The language of the document illustrates the law-abiding character of the people and the Church, as is shown by the following clause: ‘Inasmuch as laws have been enacted by Congress forbidding plural marriages, which laws have been pronounced constitutional by the court of last resort, I [President Wilford Woodruff] hereby declare my intention to submit to those laws, and to use my influence with the members of the Church over which I preside to have them do likewise.’ In the course of a sermon immediately following the proclaiming of the manifesto, President Woodruff said regarding the action taken: ‘I have done my duty, and the nation of which we form a part must be responsible for that which has been done in relation to that principle’ (i.e., plural marriage). See D&C pp. 256, 257)” (524-5)

Joseph F. Smith (1902)

http://archive.org/stream/improvementera0512unse#page/988/mode/2up EDITOR'S TABLE. PLURAL WIVES OF JOSEPH SMITH, THE PROPHET. Improvement Era, 5.12 (October, 1902)

A subscriber in Oregon writes: "I have it in the 'Succession in the Presidency' that the Prophet Joseph Smith had plural wives. A Josephite preacher proselyting here says that the prophet never had plural wives, and that Brigham Young was the author of the revelation on plural marriage, and the founder of polygamy. In view of this, will you kindly name the plural wives of the Prophet Joseph Smith?"

Taking into account the interest in this subject, awakened by a recent article in the Arena, by Joseph Smith, president of the Re-organized church, and the replies thereto touching the origin of polygamy in America, an answer to the question, is timely and appropriate, although it can be given here only in brief.

I can positively state, on indisputable evidence, that Joseph Smith was the author, under God, of the revelation on plural marriage. On this subject, we have the affidavit of William Clayton, private secretary of Joseph Smith, that he wrote the revelation as it was given through the lips of the Prophet, and that he himself sealed to Joseph Smith as a plural wife, Lucy Walker, at Joseph Smith's own residence, on May 1, 1843. This lady is still living, in Salt Lake City, and is willing to testify at any moment to this fact. Following are some of the names of young ladies who were sealed to the Prophet Joseph Smith in Nauvoo, as testified to under oath by themselves—this during the lifetime of the prophet: Eliza R. Snow, Emily D. Partridge, Eliza M. Partridge, Melissa Lot, Lucy Walker, Sarah Ann Whitney, Helen Mar Kimball, Fanny Young (sister to Brigham Young), and Rhoda Richards (sister to Willard Richards who was with the Prophet at his martyrdom in Carthage jail). All these noble women have testified, under oath, giving names and dates, that they were sealed, during his lifetime, to the Prophet Joseph Smith. These facts have been published in Jenson's Historical Record, and in the Deseret News, in years past; and I know, by the established and virtuous character of these noble women, that their testimonies are true.

A careful reading of the revelation on plural marriage should convince any honest man that it was never written by Brigham Young, as it contains references to Joseph Smith himself, and his family, which would be utterly nonsensical and useless if written by President Young. The fact is, we have the affidavit of Joseph C. Kingsbury, certifying that he copied the original manuscript of the revelation within three days after the date on which it was written. I knew Joseph C. Kingsbury well. Furthermore, the revelation was read by Hyrum Smith to a majority of the members of the High Council, in Nauvoo, at about the time it was given, to which fact we have the sworn statements of the members of the High Council. As inquiries on this subject are becoming very frequent, the publication of these affidavits and facts in pamphlet form or in the ERA may be considered.

Joseph F. Smith.

Joseph W. McMurrin

https://archive.org/stream/improvementera0607unse#page/506/mode/2up Elder Joseph W. McMurrin, “An Interesting Testimony”, Improvement Era 6. 7 (May 1903): 507-510.

Many testimonies concerning the teachings of Joseph Smith have been borne by those who were personally acquainted with the great modern Prophet. Those who can testify to having heard from the mouth of the Prophet the doctrines advanced by him are fast passing away. It will only be a few years when there will not be left a man upon the earth who can bear such a record. Many of the testimonies of those who were personally acquainted with the Prophet have been carefully preserved, and are now greatly prized. As time advances, these declarations will become more and more important.

The writer, by appointment from the Presidency of the Church, has for some weeks past been engaged in missionary work in the city of Boise, Idaho, where he came in contact with a gentleman, Mr. Richard S. Law, not connected with the Church, who has related a circumstance concerning the teachings of Joseph Smith that is of sufficient importance to be preserved. After listening to Mr. Law's statement, on a number of different occasions, it was incorporated in a letter by the writer of this article to a friend. Before mailing the letter, the contents were read to Mr. Law, in order that any mistakes might be corrected. The following is an extract from the communication referred to:

"Shortly after my arrival in Boise, I was introduced to a gentleman by the name of Richard S. Law. I was greatly surprised, also very much pleased, to learn that he is a son of William Law, who, in the early days of the Church, was a counselor to the Prophet Joseph Smith.

"Mr. Law is now seventy-seven years of age. He is, however, a well-preserved man, erect in bearing, active in his movements, and possessing a vitality that many a younger man lacks. He has a high forehead, blue eyes, and a very intelligent face. His manners are very pleasing, and, in conversation, he is agreeable and entertaining. I have enjoyed several conversations with the gentleman, during the few weeks that I have been located here. Among the various themes we have discussed, the topic in which I have been most interested has been plural marriage.

"Mr. Law was quite surprised to learn that Mr. Joseph Smith, the president of the Reorganized or Josephite Church, has often denied, and again recently denied, in an article in the North American Review, that his father, the Prophet Joseph, introduced the doctrine of plural marriage in the Church of Jesus Christ of Latter-day Saints.

"He is very pronounced in the statement that Emma Smith knew that her husband, the Prophet Joseph Smith, claimed to have received a revelation commanding him to teach the doctrine of plural marriage. He also asserts that this fact was well known to many of the people of Nauvoo.

"Mr. Law has related to me, and to others, the following circumstance:

"About the year 1842, he was present at an interview between his father and the Prophet Joseph. The topic under discussion was the doctrine of plural marriage. William Law, with his arms around the neck of the Prophet, was pleading with him to withdraw the doctrine of plural marriage, which he had at that time commenced to teach to some of the brethren, Mr. Law predicting that if Joseph would abandon the doctrine, 'Mormonism' would, in fifty or one hundred years, dominate the Christian world. Mr. Law pleaded for this with Joseph with tears streaming from his eyes. The Prophet was also in tears, but he informed the gentleman that he could not withdraw the doctrine, for God had commanded him to teach it, and condemnation would come upon him if he was not obedient to the commandment.

"During the discussion, Joseph was deeply affected. Mr. Richard S. Law says the interview was a most touching one, and was riveted upon his mind in a manner that has kept it fresh and distinct in his memory, as if it had occurred but yesterday.

"Mr. Law also says, that he has no doubt that Joseph believed he had received the doctrine of plural marriage from the Lord. The Prophet's manner being exceedingly earnest, so much so, that Mr. Law was convinced that the Prophet was perfectly sincere in his declaration.

"The gentleman says his father believed that Joseph had become possessed of an evil spirit and had been deceived. He also claims that the foundation for his father's disaffection, and final withdrawal from the Church, was owing to the teaching of plural marriage to him by the Prophet Joseph Smith. He declares further that his mother was taught the same doctrine by the 'Mormon' Prophet.

"Mr. Law speaks in high terms of Joseph Smith, and says he was one of the most lovable men in his disposition and temperament he had ever met. While speaking with the utmost respect and affection of the Prophet Joseph as a man, he has no faith whatever in the Gospel as revealed through him in this dispensation.

"The matter herein presented was read to Mr. Law in the presence of two witnesses, and he acknowledged the same to be correct:

"We, the undersigned were present when Elder McMurrin read the above statement to Mr. Richard S. Law. We heard him declare that the items therein mentioned are correct in every particular. "MELVIN J. BALLARD, LOGAN. "L. E. CARTER, 326 Dooly Building, Salt Lake City."

The first witness was appointed by the Church as a missionary in that district, and resides in Logan, Utah. The other witness, Mr. L. E. Carter, is a non-"Mormon," and became interested in Mr Law's statement through the following circumstance: Mr. Carter has a friend, who is a member of the Reorganized Church, by the name of Edmund Ford, who had written him from Curlew, Iowa, a letter in which he attempted to prove that the Prophet Joseph never introduced the principle of plural marriage. Mr. Carter came to me and asked if I could answer the statements made by his friend. As Mr. Law was sitting in the hotel office, at the time, I introduced him to Mr. Carter, at the same time saying: "The testimony of a living witness to the fact that Joseph Smith did teach plural marriage, from one who has no connection with the 'Mormon' Church, will probably be more satisfactory than anything I could say. Mr. Law then repeated to Mr. Carter the substance of what I have written. Mr. Carter is fully convinced, by the statement, made to him by Mr. Law, that Joseph Smith did introduce the doctrine of plural marriage in the Church of Jesus Christ of Latter-day Saints.

The home of Mr. Richard S. Law is in San Francisco. He is interested in mining properties in Idaho, and has been in Boise for some weeks, waiting for the weather to moderate, in order that he may get into the mountains and commence work upon a mine recently purchased. He has been a practising physician in former days, but for many years he has followed mining, and during these years he has traveled practically around the world.

B.H. Roberts, History of the Church (1909)

Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, vol. 5, edited by B. H. Roberts (Deseret Book 1909; 1949; 1980): 29-46.

Introduction to Volume 5.

This volume deals with the History of the Church from May 3, 1842, to 31st of August, 1843. It, therefore, covers a period of about sixteen months. …

…[xxix] But the climax in doctrine as in moral daring is reached in this volume by the Prophet committing to writing the revelation on the eternity of the marriage covenant, and, under special circumstances and divine sanction the rightfulness, of a plurality of wives. As the time at which this revelation was given has been questioned, and also the authorship of it, extended consideration is given to both these matters in the following treatise :

The Time When the Revelation on the Eternity of the Marriage Covenant, Including a Plurality of Wives, Was Given, and its Authorship.

I. The Date of the Revelation.

The date in the heading of the Revelation on the Eternity of the Marriage Covenant, Including the Plurality of Wives, notes the time at which the revelation was committed to writing, not the time at which the principles set forth in the revelation were first made known to the Prophet. This is evident from the written revelation itself which discloses the fact that Joseph Smith was already in the relationship of plural marriage, as the following passage witnesses:

"And let mine handmaid, Emma Smith, receive all those that have been given unto my servant Joseph, and who are virtuous and pure before me."

There is indisputable evidence that the revelation making known this marriage law was given to the Prophet as early as 1831. In that year, and thence intermittently up to 1833, the Prophet was engaged in a revision of the English Bible text under the inspiration of God, Sidney Rigdon in the main acting as his scribe. As he began his revision with the Old Testament, he would be dealing with the age of the Patriarchs in 1831. He was doubtless struck with the favor in which the Lord held the several Bible Patriarchs of that period, notwithstanding they had a plurality of wives. What more natural than that he should inquire of the Lord at that time, when his mind must have been impressed with the fact—Why, O Lord, didst Thou justify Thy servants, Abraham, Isaac and Jacob; as also Moses, David, and Solomon, in the matter of their having many wives and concubines (see opening paragraph of the Revelation)? In answer to that inquiry came the revelation, though not then committed to writing.

Corroborative evidences of the fact of the revelation having been given thus early in the Prophet's career are to be found in the early charges against the Church about its belief in "polygamy." For example: When the Book of Doctrine and Covenants was presented to the several quorums of the priesthood of the Church for acceptance in the general assembly of that body, the 17th of August, 1835, an article on "Marriage" was presented by W. W. Phelps, which for many years was published in the Doctrine and Covenants. It was not a revelation, nor was it presented as such to the general assembly of the priesthood. It was an article, however, that represented the views of the assembly on the subject of marriage at that time, unenlightened as they were by the revelation already given to the Prophet on the subject. What the Prophet Joseph's connection was with this article cannot be learned. Whether he approved it or not is uncertain, since he was absent from Kirtland at the time of the general assembly of the priesthood which accepted it, on a visit to the Saints in Michigan (see History of the Church, Vol. I, pp. 243-53).

In this article on marriage the following sentence occurs:

"Inasmuch as this Church of Christ has been reproached with the crime of fornication and polygamy, we declare that we believe that one man should have one wife, and one woman but one husband, except in case of death, when either is at liberty to marry again."

From this it is evident that as early at least as 1835 a charge of polygamy was made against the Church. Why was that the case unless the subject of "polygamy" had been mooted within the Church? Is it not evident that some one to whom the Prophet had confided the knowledge of the revelation he had received concerning the rightfulness of plural marriage—under certain circumstances—had unwisely made some statement concerning the matter?

Again, in May, 1836, in Missouri, in a series of questions asked and answered through the Elder's Journal, the following occurs:

"Do the Mormons believe in having more wives than one?"

To which the answer is given:

"No, not at the same time."

This again represents the belief of the Saints at that time, unenlightened as they then were by the revelation received by their Prophet. But again, why this question unless there had been some agitation of the subject? Had some one before the time had come for making known this doctrine to the Church, again unwisely referred to the knowledge which had been revealed to the Prophet some seven years earlier?

All these incidents blend together and make it clearly evident that the revelation on marriage was given long before the 12th of July, 1843. Doubtless as early as 1831.

In addition to these indirect evidences is the direct testimony of the late Elder Orson Pratt, of the council of the Twelve Apostles. In 1878, in company with President Joseph F. Smith, Elder Pratt visited several states east of the Mississippi in the capacity of a missionary; and at Plano, Illinois, at a meeting of the so-called Reorganized Church of the Latter-day Saints, he was invited by the presiding officer, a Mr. Dille, and the meeting, to occupy the time, which he did. In his remarks, according to his own and his companion's report of the meeting—

"Elder Pratt gave a plain, simple narration of his early experience in the Church, relating many interesting incidents connected with its rise; explained the circumstances under which several revelations were received by Joseph, the Prophet, and the manner in which he received them, he being present on several occasions of the kind. Declared [that] at such times Joseph used the Seer-stone when inquiring of the Lord, and receiving revelation, but that he was so thoroughly endowed with the inspiration of the Almighty and the spirit of revelation that he often received them without any instrument, or other means than the operation of the spirit upon his mind. Referred to the testimony which he received of the truth of the great latter-day work while yet a boy. Testified that these things were not matters of belief only with him, but of actual knowledge. He explained the circumstances connected with the coming forth of the revelation on plural marriage. Refuted the statement and belief of those present that Brigham Young was the author of that revelation; showed that Joseph Smith the Prophet had not only commenced the practice himself, and taught it to others, before President Young and the Twelve had returned from their mission in Europe, in 1841, but that Joseph actually received revelations upon that principle as early as 1831. Said 'Lyman Johnson, who was very familiar with Joseph at this early date, Joseph living at his father's house, and who was also very intimate with me, we having traveled on several missions together, told me himself that Joseph had made known to him as early as 1831, that plural marriage was a correct principle. Joseph declared to Lyman that God had revealed it to him, but that the time had not come to teach or practice it in the Church, but that the time would come.' To this statement Elder Pratt bore his testimony. He cited several instances of Joseph having had wives sealed to him, one at least as early as April 5th, 1841, which was some time prior to the return of the Twelve from England. Referred to his own trial in regard to this matter in Nauvoo, and said it was because he got his information from a wicked source, from those disaffected, but as soon as he learned the truth, he was satisfied.

(Signed) "Orson Pratt,

(Signed) "Joseph F. Smith"

(The above is taken from a signed report of Elders Orson Pratt and Joseph F. Smith of the Council of the Twelve on the occasion of their visit to the East in 1878, and is to be found in the Millennial Star, Vol. 40, Nos. 49 and 50.)

Relative to committing the revelation to writing on the 12th of July, 1843, that can best be told by the man who wrote the revelation as the Prophet Joseph dictated it to him, William Clayton; and the man who copied it the day following, Joseph Kingsbury; and from which copy the revelation was afterwards printed as it now stands in the current edition of the Doctrine and Covenants. In a sworn statement before John T. Caine, a notary public in Salt Lake City, on February 16th, 1874, William Clayton said:

"On the 7th of October, 1842, in the presence of Bishop Newel K. Whitney and his wife, Elizabeth Ann, President Joseph Smith appointed me Temple Recorder, and also his private clerk, placing all records, books papers, etc., in my care, and requiring me to take charge of and preserve them, his closing words being, 'when I have any revelations to write, you are the one to write them.' * * * On the morning of the 12th of July, 1843; Joseph and Hyrum Smith came into the office in the upper story of the brick store, on the bank of the Mississippi river. They were talking on the subject of plural marriage. Hyrum said to Joseph, 'If you will write the revelation on celestial marriage, I will take it and read it to Emma, and I believe I can convince her of its truth, and you will hereafter have peace.' Joseph smiled and remarked, 'You do not know Emma as well as I do.' Hyrum repeated his opinion, and further remarked, 'The doctrine is so plain, I can convince any reasonable man or woman of its truth, purity and heavenly origin,' or words to that effect. Joseph then said, 'Well, I will write the revelation and we will see.' He then requested me to get paper and prepare to write. Hyrum very urgently requested Joseph to write the revelation by means of the Urim and Thummim, but Joseph in reply, said he did not need to, for he knew the revelation perfectly from beginning to end.

"Joseph and Hyrum then sat down and Joseph commenced to dictate the revelation on celestial marriage, and I wrote it, sentence by sentence, as he dictated. After the whole was written, Joseph asked me to read it through, slowly and carefully, which I did, and he pronounced it correct. He then remarked that there was much more that he could write on the same subject, but what was written was sufficient for the present.

"Hyrum then took the revelation to read to Emma. Joseph remained with me in the office until Hyrum returned. When he came back, Joseph asked him how he had succeeded. Hyrum replied that he had never received a more severe talking to in his life, that Emma was very bitter and full of resentment and anger.

"Joseph quietly remarked, 'I told you, you did not know Emma as well as I did.' Joseph then put the revelation in his pocket, and they both left the office.

"The revelation was read to several of the authorities during the day. Towards evening Bishop Newel K. Whitney asked Joseph if he had any objections to his taking a copy of the revelation; Joseph replied that he had not, and handed it to him. It was carefully copied the following day by Joseph C. Kingsbury. Two or three days after the revelation was written Joseph related to me and several others that Emma had so teased, and urgently entreated him for the privilege of destroying it, that he became so weary of her teasing, and to get rid of her annoyance, he told her she might destroy it and she had done so, but he had consented to her wish in this matter to pacify her, realizing that he knew the revelation perfectly, and could rewrite it at any time if necessary.

"The copy made by Joseph C. Kingsbury is a true and correct copy of the original in every respect. The copy was carefully preserved by Bishop Whitney, and but few knew of its existence until the temporary location of the Camps of Israel at Winter Quarters, on the Missouri

River, in 1846. * * * * * (Signed) "Wm. Clayton. "Salt Lake City, Feb. 16th, 1874."

On May 22, 1886, Joseph C. Kingsbury made the following statement before Charles W. Stayner, a notary public, in Salt Lake City:

"In reference to the affidavit of Elder William Clayton, on the subject of the celestial order of patriarchal marriage, published in the Deseret Evening News of May 20th, 1886, and particularly as to the statement made therein concerning myself, as having copied the original revelation written by Brother Clayton at the dictation of the Prophet Joseph, I will say that Bishop Newel K. Whitney, handed me the revelation above referred to either on the day it was written or the day following, and stating what it was, asked me to take a copy of it. I did so, and then read my copy of it to Bishop Whitney, we compared it with the original which he held in his hand while I read to him. When I had finished reading, Bishop Whitney pronounced the copy correct, and Hyrum Smith coming into the room at the time to fetch the original, Bishop Whitney handed it to him. I will also state that this copy, as also the original are identically the same as that published in the present edition [1886] of the Book of Doctrine and Covenants.

"I will add that I also knew that the Prophet Joseph Smith had married other women besides his first wife, Emma; I was well aware of the fact of his having married Sarah Ann Whitney, the eldest daughter of Bishop Newel K. Whitney and Elizabeth Ann Whitney, his wife. And the Prophet Joseph told me personally that he had married other women, in accordance with the revealed will of God, and spoke concerning the principle as being a command of God for holy purposes. (Signed) "Joseph C. Kingsbury."

II. Authorship of the Revelation.

In addition to the testimony of these affidavits as to the authorship of the revelation, and many more on file in the Church Historian's office, equally positive and unimpeachable, which might be quoted, there is another sort of evidence as to the authorship, not before used, so far as I know, to which I desire to appeal, and which is even more certain and convincing on this subject than the testimony of any affidavit by whomsoever given. I refer to the internal evidence that Joseph Smith, under the inspiration of God, of course, is the author of it. The revelation carries with it so many characteristics of his style found in other revelations given through him, that to doubt his authorship of it is impossible. Let us consider these characteristics.

1. The Revelation Was Given in Answer to the Prophet's Inquiry—A Characteristic of Nearly All his Revelations.

The revelation was given in answer to the Prophet's inquiries upon one branch of the subject of which it treats, viz., the justification of some of the Bible Patriarchs and Prophets in having a plurality of wives. It is so generally the case that the revelations the Prophet received came in response to inquiries either by himself or by those who sought to learn their duty or to know some truth, that such inquiries may be considered as a condition precedent to his receiving revelations; at any rate it is plainly a characteristic of the whole volume of revelations which Joseph Smith gave to the world.

The Prophet's first revelation, the one respecting the errancy of the religious world, accompanied as it was by a full view of God the Father, and God the Son, was received in answer to a most earnest inquiry to know what course he should pursue in the midst of the religious confusion then existing—which church should he join. (History of the Church, Vol. I, chapt. 1.)

The first of that series of meetings with the angel Moroni, which finally resulted in the coming forth of the Book of Mormon, was brought about through the Prophet asking for a spiritual manifestation from the Lord, that he might know of his "state and standing before Him." (History of the Church, Vol. I, chapt. 2.)

The series of revelations given during the time the Book of Mormon was in course of translation were chiefly given in response to inquiries on the part of the persons who came to the Prophet seeking to know the will of the Lord with reference to the relationship they should assume towards the work then coming forth. See Doc. and Cov., Sec. 10; History of the Church, Vol. I, p. 23, also pp. 28-33, 36, 45, 48, 49, 51, 53. These revelations are found in the Doc. and Cov., Sec. 3, 4, 5, 6, 7, 8, 10, 11, 12, 14, 15, 16, 17.)

The revelation authorizing the organization of the Church and outlining that organization and some of the fundamental doctrines of the Church (Doc. and Cov., Sec. 20), was given in answer to most earnest inquiry as to how the Prophet and his associates should proceed with the work of organization. "We had for some time made this matter a subject of humble prayer," writes the Prophet, "and at length we got together in the chamber of Mr. Whitmer's house, in order more particularly to seek of the Lord what we now so earnestly desired; and here to our unspeakable satisfaction, did we realize the truth of the Savior's promise, 'ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you'—for we had not long been engaged in solemn and fervent prayer, when the word of the Lord came to us in the chamber." (History of the Church, chapt. 7.) Then follows the revelation on Church organization and doctrine.

I may say that all the great revelations of the Church, as well as those which might be regarded as merely personal, were received in response to earnest inquiries of the Lord. Thus the revelation which in 1831 was regarded as making known the moral law of the Gospel was received after earnest inquiry. (History of the Church, Vol. I, p. 148; Doc. and Cov., Sec. 42, par. 3.) So also the great revelation on priesthood. (History of the Church, Vol. I, p. 287; Doc. and Cov., Sec. 84.) The great revelation on the order of the priesthood and the relations of the quorums to each other was given in response to a formal and very earnest petition on the part of the quorum of the Twelve Apostles. (History of the Church, Vol. II, pp. 219, 220; Doc. and Cov., Sec. 107.) So also as to the revelation on tithing and the disposition of it. (Doc. and Cov., Sec. 119, 120; History of the Church, Vol. III, p. 44.) So the great revelation setting in order the affairs of the Church at Nauvoo, given January 19, 1841. "Your prayers are acceptable before me," said the Lord to the Prophet, "and in answer to them I say unto you," then continues that great revelation. (Doc. and Cov., Sec. 124:2.) In fact, to particularize no further, it may be said that by far the greater number of the revelations received by the Prophet were in response to his petitions and inquiries or the Lord; and therefore the fact that this revelation on marriage was given in response to inquiries by the Prophet, to know why the Lord justified the worthy patriarchs named, and some of the prophets, in their plural marriage relations, is characteristic of practically all the revelations received by him.

2. It Possesses the Characteristic of Frankness in Reproving the Prophet.

Another characteristic of the Prophet Joseph's revelations is the frankness with which the Prophet himself is reproved for his follies and transgressions of the counsels of the Lord. He is never shielded; never justified when he steps aside from the path direct; reproof, chastisement and warnings are administered to him. God in these revelations deals with him indeed as with a son whom he loves, if it be true—and we have warrant of holy writ that it is—that God chasteneth whom he loveth, and scourgeth every son whom he receiveth. (Heb. 12:6-8.) The following quotations from the revelations will illustrate what I mean. The Lord thus reproved the Prophet in 1829: "And behold, how oft you have transgressed the commandments and the laws of God, and have gone on in the persuasions of men. * * * * You should not have feared man more than God. * * * * Thou wast chosen to do the work of the Lord, but because of transgression, if thou art not aware, thou wilt fall. * * * Repent. * * * Except thou do this, thou shalt be delivered up and become as other men, and have no more gift. * * * Thou hast suffered the counsel of thy director to be trampled upon from the beginning." (Doc. and Cov., Sec. 3.)

Again in 1829 this: "I command you my servant Joseph to repent and walk more uprightly before me, and yield to the persuasions of men no more." (Doc. and Cov., Sec. 5.)

This was said of the Prophet in a revelation given in 1830: "After it was truly manifested unto this first elder (Joseph Smith) that he had received a remission of his sins, he was entangled again in the vanities of the world. But after repenting and humbling himself sincerely, through faith, God ministered unto him by an holy angel," etc. that is, took him again into divine favor. (See Doc. and Cov., Sec. 20.)

Again in 1830: "Thou art not excusable in thy transgressions; nevertheless, go thy way and sin no more." (Doc. and Cov., Sec. 24.)

In 1831 this was said of the Prophet: "There are those who have sought occasion against him without cause; nevertheless he has sinned, but verily I say unto you, I the Lord, forgive sins unto those who confess their sins before me and ask forgiveness, who have not sinned unto death." (Doc. and Cov., Sec. 64.)

In 1833, this: "Verily, I say unto you, my son, thy sins are forgiven thee, according to thy petition, for thy prayers, and the prayers of thy brethren, have come up into my ears." (Doc. and Cov., Sec. 90.)

In the same year this: "Verily, I say unto Joseph Smith, Jr., you have not kept the commandments, and must needs stand rebuked before the Lord." (Doc. and Cov., Sec. 93.)

In 1841 this was said to the Prophet: "Verily thus saith the Lord unto you my servant Joseph Smith, I am well pleased with your offering and acknowledgments, which you have made, for unto this end have I raised you up, that I might show forth my wisdom through the weak things of the earth." (Doc. and Cov., Sec. 124.)

It is but in harmony then with the whole course of God with this man that in this revelation on marriage his sins should be referred too. It is particularly Joseph Smith-like that it should be done, and it is done: "Let my handmaid forgive my servant Joseph his trespasses; and then shall she be forgiven her trespasses wherein she has trespassed against me. * * * * * * Let no one, therefore, set on my servant Joseph; for I will justify him; for he shall do the sacrifice which I require at his hands, for his transgressions, saith the Lord your God." (Doc. and Cov., Sec. 132:56-60.)

Thus it will appear that all the frankness with which the Prophet was reproved in other revelations is manifested in this revelation on marriage; and hence, to the extent of that characteristic, identifies this revelation on the marriage covenant with the other revelations received by the Prophet.

3. The Evidence of the Largeness of Range in the Revelation on Marriage.

The next characteristic to be noted is the largeness of range in this revelation so characteristic of all the Prophet's revelations. His main inquiry was why God justified the ancient patriarchs in having many wives. The answer went far beyond the inquiry, and there was given to the Prophet a new marriage law, so far transcending the conceptions of men concerning marriage, as the thoughts of God transcend the thoughts of men on all subjects. The marriage covenant must be an eternal one, not marriage "until death does you part." The marriage relation will exist in heaven. Procreation within the marriage covenant of man is to be an eternal, creative power. It shall people the increasing heavens as it has the multiplying worlds with offspring of the Sons of God. It is to be of the things that shall not pass away, but a means of perpetuating the lives and all their purifying, and uplifting relationships. And the power to establish these relationships is in the Priesthood of God, the keys of which were restored through Joseph Smith.

4. The Evidence of Identical Phraseology in This and Other Revelations.

The recurrence and peculiar use of certain phrases to be found in both this revelation on Marriage and the other revelations given out by Joseph Smith, establish clearly the authorship to be the same. Such, for example, as the peculiar use of "mine" instead of "my." In the revelation on marriage we have this: "Behold! mine house is a house of order" (v. 8); "If a man be called of my Father, * * * by mine own voice," etc., (v. 59). "Through the medium of mine anointed, whom I have appointed," etc., (v. 7); and are sealed * * * according to mine appointment (v. 26); and let mine handmaid Emma Smith, (v. 54); "verily I say, let handmaid forgive my servant Joseph," etc., (v. 56).

Let these expressions be compared with the following phrases from various revelations: "Behold this is mine authority and the authority of my servants" (Doc. and Cov. sec. 1: 6); "They have strayed from mine ordinances (v. 15); "that mine everlasting covenant be established," etc., (v. 22); "shall all be fulfilled, whether by mine own voice or the voice of my servants" (v. 38); "it is meet unto you to know even as mine apostles" (sec. 19:8); "ye are called to bring to pass the gathering of mine elect for mine elect hear my voice" (sec. 29: 7); "it hath gone forth * * * that mine apostles, the Twelve," etc. (v. 12) ; "it is the workmanship of mine hand" (v. 25); "Michael, mine archangel, shall sound his trump" (v. 26); "through faith on the name of mine Only Begotten Son" (v. 42); "from the foundation of the world through mine Only Begotten" (v. 46); "according to mine own pleasure" (v. 48). And so on throughout the revelations this phrase occurs. It is used eight times in the revelation on marriage and runs through nearly all the revelations sometimes fewer, sometimes more than this. In section 101 it occurs eleven times, in section 103 six times. But it is always used sufficiently to make it a characteristic of the revelations received by Joseph Smith.

(2) The phrase "as touching," is used several times in this revelation on marriage; "as touching the principle and doctrine," etc., (v. 1); "will answer thee as touching this matter" (v. 2); "and as touching Abraham and his seed" (v. 30); "as touching the law of the priesthood," etc., (v. 5). The same expression is found in Sec. 42—"As ye * * * are agreed as touching this one thing" (v. 3). Also in the Book of Mormon: "He spake as touching all things concerning my people."

(3) Such phrases as "I am the Lord thy God, and will answer thee," etc., are frequent in this revelation. The above is in verse 2; then again, "I am the Lord thy God, and will give unto thee the law," etc., (v. 28); "I am the Lord thy God, and I gave unto thee an appointment (v. 40); the same in verse 57; indeed it comes in almost as a refrain of poetic emphasis at about equal distances throughout the revelation, giving them in places almost rhythmic effect. This will be found characteristic of several other revelations, notably section 1: The Lord speaking of His servants says: "I, the Lord, have commanded them" (v. 5); "Wherefore I, the Lord, knowing the calamity which should come," etc., (v. 17); "for, I, the Lord, cannot look upon sin," etc., (v. 31.)

So also in slightly different form the peculiarity will be found in section 12: "Behold, I am God and give heed, etc., (v. 2); "behold, I speak unto you," etc., (v. 7); "behold, I am the light and life of the world," etc., (v. 9). Also in section 29: "Thus did I the Lord God appoint unto man" (v. 43); "wherefore I, the Lord God, will send forth flies" (v. 18); "wherefore I, the Lord God, caused that he should be cast out," (v. 41); "and thus did I, the Lord God, appoint unto man the days," etc., (v. 43). Again in section 50: "Behold, I, the Lord, have looked upon you" (v. 4); wherefore I, the Lord, ask you this question" (v. 13). Also section 52; "Behold, thus saith the Lord unto the Elders," etc., (v. 1); "I, the Lord, will make known unto you" (v. 2); "behold I, the Lord, will hasten the city," etc., (v. 43.)

The peculiar use of "none other," in place of "no other," and of "none" instead of "no one," is an expression both in the revelation on marriage and a number of other revelations about which there is no question of the authorship being Joseph Smith's. In the revelation on marriage we have this: "Abraham * * * abode in my law, as Isaac also, and Jacob did none other things than that which they were commanded; and because they did none other things than that which they were commanded, they have entered into their exaltation (v. 37). In section 43 we have the same phrase: "There is none other appointed unto you," etc., (v. 3); "I say unto you that none else shall be appointed unto this gift" (v. 4); also in Section 61, the following: "It shall be said in days to come that none is able to go up to the land" (v. 16); also Section 82, "and none doeth good, for all have gone out of the way (v. 6); and they * * * shall find none inheritance in that day," etc., (Sec. 85:9).

The use of the plural "Gods" in the revelation on marriage and in other revelations, tends to prove common authorship. In the revelation on marriage we have the following: "And henceforth are not Gods, but are angels of God forever and ever" (v. 17); "it cannot be received there because the angels and the Gods are appointed there, by whom they cannot pass" etc. (v. 18); "then shall they be Gods because they have no end; then shall they be Gods because they have all power (v. 20); and sit upon thrones, and are not angels, but are Gods (v. 36); in the revelation called the Vision, Doc. and Cov. Sec. 76, which revelation was given in February, 1832, and first published in the Evening and Morning Star of July, 1833, (vol. 1, number 2, p. 28) occurs the following: "And are priests of the most high, * * * wherefore, as it is written, they are Gods even the Sons of God (v. 58) also in Sec. 121; "Nothing shall be withheld, whether there be one God or many Gods, they shall be manifest (v. 28); according to that which was ordained in the midst of the Council of the Eternal God of all other Gods, before this world was" (v. 32).

The phrase, "My house is a house of order," is used in the revelation on marriage (v. 18), also in Doc. and Cov., section 88, the phrase occurs, "a house of glory, a house of order, a house of God" (v. 119); "this shall be the order of the house of the presidency" (v. 128).

In closing the revelation on marriage the paragraph reads as follows: "And now, as pertaining to this law, verily, verily I say unto you, I will reveal more unto you hereafter; therefore let this suffice for the present. Behold, I am Alpha and Omega. Amen." This is some-what characteristic of the closing of a number of revelations in the Doctrine and Covenants. The revelation in section 60 closes with—"Behold, this is sufficient for you * * * the residue hereafter. Even so. Amen." Section 84 closes, "I am Alpha and Omega, the beginning and the end. Amen" (v. 120). Section 94 closes: "And now I give you no more at this time (v. 17). Section 95 closes "Let the higher part of the inner court be dedicated unto me for the school of mine apostles, saith Son Ahman; or in other words, Alphus, or in other words, Omegus, even Jesus Christ your Lord. Amen" (v. 17).

In other revelations the expression Alpha and Omega comes in the body of the revelation as for instance in section 45, "Verily I say unto you that I am Alpha and Omega, the beginning and the end, the light and life of the world" (v. 7). The same phraseology is used in the body of section 63, v. 60.

In section 19 it opens the revelation, "I am Alpha and Omega, Christ the Lord, yea even I am He, the beginning and the end, the Redeemer of the world" (v. 1). "Behold, and hearken unto the voice of Him who has all power, who is from everlasting to everlasting, even Alpha and Omega, the beginning and the end" (section 61, v. 1).

Other revelations close in the same impressive manner and with the somewhat equivalent expressions in English, instead of the use of the Greek terms, Alpha and Omega. Thus section 18 closes: "Behold, I Jesus Christ, your Lord and your God and your Redeemer by the Power of my spirit have spoken it" (v. 47). Section 1 ends, "For behold and lo, the Lord is God and the Spirit beareth record, and the record is true, and the truth abideth forever and ever. Amen" (v. 39).

The same occurs in section 75 and 14; but whether the phrase occurs in the opening of the revelation or the middle of it, or in the closing paragraph, it occurs with sufficient frequency to be noted as a peculiarity of the Prophet's phraseology, and aids in the identification of his inspired style.

The term "forgiveness of sin" occurs in the revelation on marriage as follows: "Behold, I have seen your sacrifices [Joseph's], and will forgive all your sins." This is both a principle and phraseology frequent in the revelations, as an example, section 64: "There are those who have sought occasion against him (Joseph) without cause; nevertheless he has sinned, but verily I say unto you, I, the Lord, forgive sins unto those who confess their sins before me" (v. 7). Let the spirit of this be compared with the following from the revelation on marriage: "Let no one, therefore, set on my servant Joseph, for I will justify him, for he shall do the sacrifices which I require at his hands for his transgressions, saith the Lord your God" (v. 60). "Again, verily I say, let mine handmaid forgive my servant Joseph his trespasses, and then shall she be forgiven her trespasses wherein she has trespassed against me" (v. 56).

In the revelation on marriage occurs the following phraseology: "Verily, verily, I say unto you, that whatsoever you seal on earth, shall be sealed in heaven; and whatsoever you bind on earth, in my name, and by my word, saith the Lord, it shall be eternally bound in the heavens" (v. 46). The same phraseology is used in section 124 in speaking of Hyrum Smith, who was appointed to hold the keys of the patriarchal blessings upon the heads of God's people; namely, "Whosoever he blesses shall be blessed, and whosoever he curses shall be cursed; and whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven" (v. 93). In section 128 the same phraseology is used in describing the power of the priesthood (v. 8). And again in v. 10, quoting it from the New Testament (Matt. 16:18, 19).

In verse 26 on the revelation on marriage, this phraseology is found: "They shall be destroyed in the flesh and shall be delivered unto the buffetings of Satan, unto the day of redemption, saith the Lord God." The same phraseology occurs in section 82. "The soul that sins * * * shall be delivered over to the buffeting of Satan until the day of redemption" (v. 21). The same phraseology occurs in section 78, v. 12; section 104, v. 9, 10. In the revelation on marriage this passage occurs: "I give unto my servant Joseph, that he shall be made ruler many things, for he hath been faithful over a few things." Section 117 practically the some phraseology occurs with reference to William Marks, "Let my servant, William Marks, be faithful over a few things, and he shall be a ruler over many."

Again it is said: "and if they commit no murder, wherein they shed innocent blood—yet they shall come forth in the first resurrection and enter into their exaltation; but they shall be destroyed in the flesh, and shall be delivered unto the buffetings of Satan unto the day of redemption, saith the Lord God (v. 26). "The blasphemy against the Holy Ghost, which shall not be forgiven in the world, nor out of the world is in that ye commit murder, wherein ye shed innocent blood, and assent unto my death after ye have received my new and everlasting covenant (v. 27). That is to say, the doctrine is here set forth that the murderer hath not eternal life abiding in him (1 Jno. 1:15). There is no forgiveness for him in this world or in the world to come. The same idea is to be found in other revelations of Joseph Smith. Notably in section 42: "Behold, I speak unto the Church. Thou shalt not kill; and he that kills shall not have forgiveness in this world nor in the world to come" (v. 18); "if any persons among you shall kill, they shall be delivered up and dealt with according to the law of the land; for remember, that he hath no forgiveness" (v. 79); then again and in connection with breaking covenant, note the following expression: "And this is all according to the oath and covenant of the priesthood. * * * But whoso breaketh this covenant, after he hath received it, and altogether turned therefrom, shall not have forgiveness in this world or in the world to come (v. 39-40).

The expression "new and everlasting covenant" (v. 4) occurs several times in the revelation on marriage: "as pertaining to the new and everlasting covenant it was instituted," etc. (v. 6); "if a man marry a wife * * * * * by the new and everlasting covenant, and it is sealed, etc. (v. 19). The phrase occurs a number of other times in the revelation, viz., in verses 26, 27, 41 and 42. It occurs also in many other revelations by Joseph Smith: In section 1—"That mine everlasting covenant might be established" (v. 22); "this is a new and ever lasting covenant" (Sec. 22:1); "I have sent mine everlasting covenant into the world" (Sec. 45: 9); same in Sec. 49, 9; 66, 2; 76, 101; 78:11, and in at least a score of other sections

5. The Evidence of Recurrence of Principles in the Revelation on Marriage That are Found in Other Revelations Through Joseph Smith.

Principles that appear in previous revelations reappear in this revelation on marriage: for example, it is said in Sec. 130: "There is a law irrevocably decreed in heaven, before the foundations of this world, upon which all blessings are predicated; and when we obtain any blessing from God it is by obedience to that law upon which it is predicated." In Sec. 88, occurs the following: "All kingdoms have a law given: and there are many kingdoms; and unto every kingdom is given a law; and unto every law there are certain bounds also and conditions. All beings who abide not in those conditions are not justified," verse 36 to 38. In the revelation on marriage this doctrine is set forth in the following passage: "No one can reject this covenant and be permitted to enter into my glory; 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. * * * * * * * * * And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was! * * * * * * * * * * * I am the Lord thy God, and will give unto thee the law of my Holy Priesthood, as was ordained by me, and my Father, before the world was," verses 4, 5, 11, 28. The identity of the principle is complete, and tends to establish identity of authorship.

6. The Evidence of the Particularization of Ideas.

In the revelation on marriage there is a singularity of expression, which, for want of a better term, I will call a particularization of ideas, that is decidedly peculiar to the Prophet, for example: "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. * * * * And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me, or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God!" (verses 7, 13).

A similar particularization of things is found in verses 15, 18, 19, 26, 30, 59, 61, of the revelation on marriage.

With the above quoted passage compare the following: "Whoso receiveth you receiveth me, and the same will feed you, and clothe you and give you money. And he who feeds you, or clothes you or gives you money, shall in no wise loose his reward: And he that doeth not these things is not my disciple; by this you may know my disciples. He that receiveth you not, go away from him alone by yourselves, and cleanse your feet even with water, pure water, whether in heat or in cold, and bear testimony of it unto your Father which is in heaven, and return not again unto that man. And in whatsoever village or city ye enter, do likewise. Nevertheless, search diligently and spare not; and wo unto that house, or that village or city that rejecteth you, or your" words, or your testimony concerning me. Wo, I say again, unto that house, or that village or city that rejecteth you, or your words, or your testimony of me." Sec. 84:89-95. Similar passages of particularization frequently occur in other revelations. The following is a notable example:

"All thrones and dominions, principalities and powers, shall be revealed and set forth upon all who have endured valiantly for the Gospel of Jesus Christ; and also if there be bounds set to the heavens or to the seas; or to the dry land, or to the sun, moon, or stars; all the times of their revolutions; all the appointed days, months and years, and all the days of their months and years, and all their glories, laws and set times, shall be revealed in the days of the dispensation of the fullness of times, according to that which was ordained in the midst of the council of the eternal God of all other Gods, before the world was" (Doc. and Cov., Sec. 121:29-31).

7. The Evidences of Identity in Grandeur of Style.

One other peculiarity in the inspired style of the Prophet is seen in a certain growing grandeur in statement, by means of repetitions—repetitions, too, that make a paragraph fairly scintillate with prismatic hues as well as giving to it a crescendo of emphasis: for example, in speaking of the glory that shall come to those who keep covenant with the Lord, it is written in this revelation on marriage:

"And they shall pass by the angels, and the Gods which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fullness and a continuation of the seeds for ever and ever.

Then shall they be Gods, because they have no end;

Therefore shall they be from everlasting to everlasting, because they continue;

Then shall they be above all, because all things are subject unto them.

Then shall they be Gods, because they have all power, and the angels are subject unto them" (verses 19-21).

With this compare the following:

"The power and authority of the Higher or Melchisedek, Priesthood, is to hold the keys of all the spiritual blessings of the Church—to have the privilege of receiving the mysteries of the kingdom of heaven—to have the heavens opened unto them—to commune with the general assembly and church of the first born, and to enjoy the communion and presence of God the Father, and Jesus the Mediator of the new covenant" (Sec. 107:18, 19). Also this:

"And if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good. The Son of Man hath descended below them all; art thou greater than he?"

And as covering both the two last peculiarities—particularization of things and a growing grandeur in statement by repetition, consider the following passage:

"I the Almighty have laid my hands upon the nations, to scourge them for their wickedness: and plagues shall go forth, and they shall not be taken from the earth until I have completed my work which shall be cut short in righteousness, until all shall know me, who remain, even from the least unto the greatest, and shall be filled with the knowledge of the Lord, and shall see eye to eye, and shall lift up their voice, and with the voice together sing this new song, saying—

The Lord hath brought again Zion; The Lord hath redeemed His people, Israel, According to the election of grace, Which was brought to pass by the faith And covenant of their fathers. The Lord hath redeemed His people, And Satan is bound and time is no longer: The Lord hath gathered all things in one: The Lord hath brought down Zion from above. The Lord hath brought up Zion from beneath. The earth hath travailed and brought forth her strength: And truth is established in her bowels: And the heavens have smiled upon her: And she is clothed with the glory of her God: For He stands in the midst of His people: Glory, and honor, and power, and might, Be ascribed to our God; for He is full of mercy, Justice, grace and truth, and peace, For ever and ever. Amen.

It should be remarked, in conclusion, that these peculiarities of scope, structure, phraseology, re-appearance of principles, texture of composition and the like, which identify this revelation on marriage as the composition of Joseph Smith (under the inspiration of the Lord, of course) are not forced into the revelation. Its composition gives no evidence of being a conglomerate of Joseph Smith's thought-gems held together by some one else's clay. It is all of one piece, it is not patch work. Unity above all things is characteristic of it. Words, phrases, sentences, ideas all blend together, preserving strict unity of style and that style Joseph Smith's. No one else could have written it. The literary peculiarities of that revelation as readily proclaim it to be Joseph Smith's composition to those familiar with his literary style, as the contour of his face, the form of his features, the color of his hair and eyes, the tint of his complexion, the intonation of his voice, together with his form and bearing would reveal his physical personality to those who familiarly knew him in life. There will be no doubt whatever as to Joseph Smith being the author of it in the minds of those who will give it literary analysis. Whatever has come of it, or whatever may come of it in the future, Joseph Smith is the author of that revelation, and is responsible before God and the world for the introduction of that marriage law into the Church—the law that contemplates marriage as an eternal union, and the rightfulness of a plurality of wives under certain conditions and divine sanctions, when permissible under the laws of the land and the law of the Church.

Hyrum M. Smith and Janne M. Sjodahl (1919)

The Doctrine and Covenants containing revelations given to Joseph Smith, Jr., The Prophet with an introduction and Historical and Exegetical Notes by Hyrum M. Smith of the Council of the Twelve Apostles and Janne M. Sjodahl. Revised edition 1962 (1951; 1st published 1919) [1919, 1923, 1927, 1945, 1951, 1960, 1968, 1971, 1973, 1974, 1975, 1978; Kindle versions recently made available] [gospelink uses 1923 edition]

Section 132.

[1919 edition]

Revelation on the Eternity of the Marriage Covenant, including Plurality of Wives. Given through Joseph, the Seer, in Nauvoo, Hancock County, Illinois, July 12th, 1843.

[Note on first page of text] This Revelation is dated the 12th of July, 1843. William Clayton, who was Temple Recorder and private clerk of the Prophet Joseph at that time, relates the following:

"On the morning of the 12th of July, 1843, Joseph and Hyrum Smith came into the office of the upper story of the 'Brick-store,' on the bank of the Mississippi River. They were talking of the subject of plural marriage, [and] Hyrum said to Joseph, 'If you will write the Revelation on celestial marriage, I will take and read it to Emma, and I believe I can convince her of its truth, and you will hereafter have peace.' Joseph smiled and remarked, 'You do not know Emma as well as I do.' Hyrum repeated his opinion, and further remarked, 'The doctrine is so plain, I can convince any reasonable man or woman of its truth, purity, and heavenly origin,' or words to that effect. * * * Joseph and Hyrum then sat down, and Joseph commenced to dictate the Revelation on Celestial Marriage, and I wrote it, sentence by sentence, as he dictated. After the whole was written, Joseph asked me to read it through slowly and carefully, which I did, and he pronounced it correct"(Hist. Rec. pp. 225-6).

This was not the first mention of the subject among the Saints. Sarah Ann Kimball and many others knew of it in 1842, and Joseph B. Noble heard of it in the fall of 1840. Orson Pratt says that the Prophet Joseph, in the forepart of 1832, while he was living at the house of Father Johnson at Hiram, Ohio, told Church members that he had enquired of the Lord concerning this doctrine, and received the answer that it was true, but that the time to practice it had not come (Discourse by Orson Pratt, Salt Lake City, October 7th, 1869). Consequently, the Law of the Church remained as stated in Doctrine and Covenants 42:22, and as it is to-day, "Thou shalt love thy wife with all thy heart, and shall cleave unto her and none else." The Revelation is divided into two parts. The first, comprising vv. 3-33, deals mainly with the principle of celestial marriage, or marriage for time and all eternity; the second, comprising the remaining verses, deals with plural marriage. The doctrine of celestial marriage remains in force; the practice of plural marriage was abandoned by the acceptancy by the Church, in Conference assembled October 6th, 1890, of the Manifesto of President Woodruff.

Section 132 contains (1) an introductory statement (1-2); (2) a reminder to the Prophet that knowledge demands obedience (3-6); (3) a definition of the celestial law (7-14), and (4) how the law applies to marriage covenants (15-20); (5) a demand for obedience (21-7); (6) the Law of the Priesthood (28-33); (7) the doctrine of plural marriage (34-40); (8) a declaration that plurality of wives is not adultery (41-9); (9) that it is a sacrifice (50-7); (10) that it is a law of the Priesthood (58-66).

1. Introductory Statement.

1-2. From this introductory statement it is evident that the Prophet had made the question of marriage a subject of earnest prayer, as he did with matters concerning which he was perplexed and desired to know the truth. He did not understand how the Patriarchs, and David and Solomon could find favor with the Lord, while living in a manner contrary to certain modern moral standards, and he asked the Lord for light. Elder B. H. Roberts (Hist. of the Church, Vol. V., Intr., p. 29) suggests that it was in the year 1831, when the Prophet was studying the lives of the Patriarchs in the Old Testament, in the course of his Bible revision, that he was led to offer the prayer referred to in the first verse, and received the answer contained in this Section, though it was not then committed to writing. ….

7. Plural Marriage.

34-40. In the preceding sections, this Revelation deals with celestial marriage—marriage for eternity. In this section and those following, plural marriage is the subject; and it is first shown that some of the greatest characters in the Old Testament had wives and concubines.

34. Because this was the law] Sarah gave Hagar to Abraham in accordance with law. It is known now that, according to the Code of Hammurabi, which, in many respects, resembles the later Mosaic law. if a man's wife was childless, he was allowed to take a concubine and bring her into his house, though he was not to place her upon an equal footing with his first wife, or the first wife might give her husband a maid-servant. This was the law in the country from which Abraham came. A concubine was a wife of inferior social rank.

37. Isaac also] There is no other record of any plural marriage of this Patriarch, but, aside from this Revelation, the probability is that he followed the custom of his age. How is it, on any other supposition, to be explained that Jacob accepted Laban's arrangement without protest? Where, if not in his home, had he learned that plural marriage was not at that time unlawful?

"It is not to be supposed that, in a time when polygamy was usual, the young sheyk remained celibate till forty. The marriage to one of the kin, Rebekah, was the political marriage for the clan, to set up a fresh chieftainess after Sarah was dead." (W. M. Flinders Petrie, Egypt and Israel, p. 24.)

8. Plural Marriage Is Not Adultery.

41-9. The Prophet, in his prayer on this subject, had asked the Lord for information concerning the ground on which the Patriarchs were justified in their domestic relations, and the answer was the definition of adultery here given. Plural marriage, the Revelation says, in substance, is not adultery, but to violate the marriage covenant is to commit that sin, the penalty being destruction (vv. 41, 52); but God Himself will execute that judgment (v. 54).

9. Plural Marriage a Sacrifice (50-7)