Criticism of Mormonism/Books/One Nation Under Gods/Use of sources/John Taylor September 1886 revelation

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Did John Taylor receive a revelation on September 27, 1886 that promised that “polygamy would never be abandoned?”

Damned without plural marriage

A FAIR Analysis of: One Nation Under Gods A work by author: Richard Abanes

Polygamy absolutely essential to godhood

Author's Claims

One Nation Under Gods, page 316 (hardback and paperback)

• Did John Taylor receive a revelation on September 27, 1886 that promised that “polygamy would never be abandoned?”

Author's Sources

Endnote 15, page 587 (hardback); page 585 (paperback)

• Fred C. Collier, Unpublished Revelations, vol. 1, 145-146, 180-183.

Other source(s) of the criticism

• John W. Taylor—claimed that the revelation read "the Law of Plural Marriage was Eternal." This phrase is not, however, in the revelation. (See diary of Heber J. Grant, 30 September 1890).

Answer

The revelation does not say that the practice of plural marriage will never be abandoned, as the author of ONUG claims.

It says that the law of the new and everlasting covenant (which includes monogamous and polygamous marriage) would not be altered or revoked. It enjoins obedience to commandments already received—including the command to practice plural marriage, which had not been rescinded in 1886.

Note: Some sources consider this revelation to be fraudulent and not from John Taylor at all. If this is the case, then any quote therefrom is moot. This article will presume, for the sake of argument, that the document is from John Taylor, third president of the Church. For a detailed look at this document, see Brian C. Hales, "An 1886 Revelation to John Taylor," mormonfundamentalism (accessed 14 January 2009) off-site

The document

A document that is apparently in John Taylor's handwriting was found among his papers after his death. It appears to be in his handwriting, and it is probably genuine,^[1] though some past Church officials have been skeptical.^[2] The text reads:

You have asked me concerning the new and everlasting covenant and how far it is binding upon my people.

Thus saith the Lord—All commandments that I have given must be obeyed by those calling themselves by my name, unless they are revoked by me, or by my authority, and how can I revoke an everlasting covenant? For I, the Lord, am everlasting, and My everlasting covenant cannot be abrogated nor done away with, but they stand forever.

Have I not given my word in great plainness on this subject? Yet have not great numbers of my people been negligent in the observance of my law and the keeping of my commandments? Yet I have borne with them these many years, and this because of their weakness, because of the perilous times.

And, furthermore, it is now pleasing to me that men should use their free agency in regard to these matters; nevertheless I, the Lord, do not change, and my word, and my law, and my covenants do not.

And as I have heretofore said by my servant Joseph: All those who would enter into my glory must and shall obey my law and have I not commanded men, that if they were Abraham's seed and would enter into my glory they must do the works of Abraham? I have not revoked this law nor will I, for it is everlasting and those who will enter into my glory must obey the conditions thereof.

Even so Amen.^[3]

Analysis

John Taylor, so far as is known, did not discuss this revelation with anyone. It was also never canonized as binding upon the Church.

The critics—and "Mormon fundamentalists" who use this document as justification for the continued practice of plural marriage—argue that this document claims that polygamy will never be abandoned by the Church.

New and everlasting covenant

However, this is not what the text says. It declares, rather, that "You have asked me concerning the new and everlasting covenant....My everlasting covenant cannot be abrogated nor done away with, but they stand forever."

It is common for critics to insist that "the new and everlasting covenant" can only refer to plural marriage. But, this is not consistent with LDS scripture:

• the Old Testament frequently referred to the "everlasting covenant" which God had established with Noah (), and Israel ().
• Hebrews asserts that Christ's sacrifice is the basis of the "everlasting covenant": Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant... (Hebrews 13:20).
• in 1830, the Lord declared of baptism into the restored Church: "this is a new and an everlasting covenant, even that which was from the beginning" (DC 22꞉1).

None of these covenants had anything necessarily to do with plural marriage; they certainly did not exclusively refer to plural marriage.

The Doctrine and Covenants

The Doctrine and Covenants frequently refers to the covenant, and it is clear that the reference is generally to the gospel covenant, not to plural marriage (emphasis added in all cases):

D&C 45 (March 17, 1831)

I came unto mine own, and mine own received me not; but unto as many as received me gave I power to do many miracles, and to become the sons of God; and even unto them that believed on my name gave I power to obtain eternal life. And even so I have sent mine everlasting covenant into the world, to be a light to the world, and to be a standard for my people, and for the Gentiles to seek to it, and to be a messenger before my face to prepare the way before me (DC 45꞉8-9).

D&C 49 (March-May 1831)

Wherefore, I will that all men shall repent, for all are under sin, except those which I have reserved unto myself, holy men that ye know not of. Wherefore, I say unto you that I have sent unto you mine everlasting covenant, even that which was from the beginning (DC 49꞉8-9).

D&C 66 (October 25, 1831)

Verily I say unto you, blessed are you for receiving mine everlasting covenant, even the fulness of my gospel....(DC 66꞉2).

D&C 76 (February 16, 1832)

[Telestial kingdom is those who] received not the gospel, neither the testimony of Jesus, neither the prophets, neither the everlasting covenant....(DC 76꞉101).

D&C 88 (December 27, 1832)

[In the school of the prophets] Let him offer himself in prayer upon his knees before God, in token or remembrance of the everlasting covenant....[and say] I salute you in the name of the Lord Jesus Christ, in token or remembrance of the everlasting covenant, in which covenant I receive you to fellowship...through the grace of God in the bonds of love, to walk in all the commandments of God blameless, in thanksgiving, forever and ever.(DC 88꞉131-133).

D&C 101 (December 16, 1833)

When men are called unto mine everlasting gospel, and covenant with an everlasting covenant, they are accounted as the salt of the earth and the savor of men....(DC 101꞉39).

Thus, the "everlasting covenant" or "new and everlasting covenant" may refer to the gospel message and its restoration. This phrase is also used, however, in the revelation on plural marriage—we will label this "the new and everlasting covenant of marriage" (compare DC 131).

The new and everlasting covenant of marriage

The revelation on plural marriage (DC 132) describes a similar idea:

4 For behold, I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory.

5 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.

6 And as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God.(DC 132꞉4-6)

This "new and everlasting covenant" has a "law" and "conditions thereof," and one must "abide the law." What is the law and conditions?

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 (DC 132꞉7).

The law and conditions of the "new and everlasting covenant of marriage" are that such relationships must be sealed by priesthood authority (vested in one many only, the President of the Church) and the Holy Spirit of promise. This law encompasses both monogamous and polygamous marriage.

Didn't 19th century members see it differently?

It was common, of course, for nineteenth century members of the Church to focus on the plural marriage aspect of this covenant, since that is what they were commanded to do. Yet, even John Taylor's other revelations were clear that polygamy was not the only aspect of the "new and everlasting covenant."

So far as it [Celestial Marriage] is made known unto men, it is made known unto them as the Gospel is made known unto them and is part of the New and Everlasting Covenant; And it is only those who receive the Gospel that are able to, or capable of, entering into this Covenant.^[4]

Thus, "celestial marriage" (used in this document as a synonym for plural marriage) is "part of the New and Everlasting Covenant," but it is not the sum total. As the Church discontinued the practice of plural marriage, leaders began to emphasize this doctrine more extensively. Some critics have argued that this was a completely novel interpretation, virtually forced upon the Church once it decided to abandon plural marriage.^[5]

But, Taylor's 1882 account above clearly disproves this theory—"celestial marriage" is only part of what is referred to as the "new and everlasting covenant." And, this "new and everlasting covenant" cannot be simply "the gospel," since the text indicates that only those who accept the Gospel can accept this covenant: if the covenant and the gospel are the same thing, in this text, the expression is nonsensical.

Applying the analysis to the 1886 document

With this background, we are prepared to better understand the 1886 document.

"You have asked me concerning the new and everlasting covenant and how far it is binding upon my people

• To what degree, then, must the Saints keep the new and everlasting covenant? Was monogamy sufficient to fulfill the covenant? (Recall that the covenant includes both monogamous and polygamous marriages sealed by priesthood authority, in both D&C 132 and John Taylor's earlier unpublished revelation.)

"Thus saith the Lord—All commandments that I have given must be obeyed by those calling themselves by my name, unless they are revoked by me, or by my authority, and how can I revoke an everlasting covenant? For I, the Lord, am everlasting, and My everlasting covenant cannot be abrogated nor done away with, but they stand forever"

• All commandments must be obeyed—and the members of the Church had been commanded to practice plural marriage. Furthermore, the new and everlasting covenant of marriage (which includes, but does not exclusively consist of plural marriage) will not be taken from the Church.

"Have I not given my word in great plainness on this subject? Yet have not great numbers of my people been negligent in the observance of my law and the keeping of my commandments?"

• The "law," as we have seen, is that all marriage contracts must be sealed by those with authority, or they are not binding after death. In addition to the law, there was also a commandment to practice plural marriage, which was not embraced by some who could have complied.

Yet I have borne with them these many years, and this because of their weakness, because of the perilous times

• The hostility against the Church in general and polygamy in particular made keeping the commandment to practice polygamy difficult.

"And, furthermore, it is now pleasing to me that men should use their free agency in regard to these matters; nevertheless I, the Lord, do not change, and my word, and my law, and my covenants do not."

• We again recall that "the law" is that all marriages must be sealed to last beyond the grave. His "word" or commandments had also been given.

"And as I have heretofore said by my servant Joseph: All those who would enter into my glory must and shall obey my law and have I not commanded men, that if they were Abraham's seed and would enter into my glory they must do the works of Abraham?"

• Abraham's works were to be sealed, to keep all the commandments, and make all the sacrifices which God asked of him—including but not limited to plural marriage (see Works of Abraham).

"I have not revoked this law nor will I, for it is everlasting and those who will enter into my glory must obey the conditions thereof."

• Again, we recall that the law is that marriages must be sealed, and obedience to all God's commandments must be observed.

There is, as Brian Hales has noted, no scriptural mention of "the law of plural marriage," nor did Joseph Smith, Brigham Young, or John Taylor ever use this term.^[6] (In fact, references to "the law" of plural marriage tend to crop up far more frequently in "fundamentalist" writings.) It may be significant that this revelation repeatedly refers to both "the law" and covenants (which will not change) and "commandments" by which one is bound by the covenant (which may change or vary from person to person and time to time).

== Notes ==

1. [note]  J. Max Anderson, The Polygamy Story: Fiction and Fact (1979), 63-76; D. Michael Quinn, "LDS Church Authority and New Plural Marriages, 1890–1904," Dialogue: A Journal of Mormon Thought 18 no. 1 (Spring 1985), 29 n. 90. Cited in Brian C. Hales, "An 1886 Revelation to John Taylor."
2. [note]  Hales discusses Anthony W. Ivins' opinion (footnote 25), and Mark E. Petersen (footnote 2; quoting Quinn, 29 n. 90); see Brian C. Hales, "An 1886 Revelation to John Taylor."
3. [note]  Cited in "The Trial of Apostle John W. Taylor." Also in "Revelations in Addition to Those Found in the LDS Edition of the Doctrine and Covenants," New Mormon Studies CD-ROM, (Signature Books in association with Smith Research Associates).
4. [note]  Revelation to John Taylor, "Questions And Answers Concerning Celestial Marriage," (25-26 June 1882, Salt Lake City, Utah), in John Taylor Papers, Church Historians Office.
5. [note]  ^{[citation needed]} Need example of critic using this argument.
6. [note]  See Hales, c.f. footnote 14. Franklin D. Richard's use in October 1885 (JD 26:243) is the sole use in the Journal of Discourses.