Criticism of Mormonism/Books/One Nation Under Gods/Chapter 13

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Response to claims made in "Chapter 13: Unholy Matrimony"

Claims made in "Chapter 12: Wars and Rumors of Wars"

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

Claims made in "Chapter 14: The Politics of Compromise"

Coexisting with these two deities was a limitless amount of cosmic spirit matter known as "intelligence," out of which Elohim and Heavenly Mother made countless spirit babies via celestial sex.
—One Nation Under Gods, p. 285

∗       ∗       ∗

The author(s) of One Nation Under Gods make(s) the following claim:

Didn't Joseph approve a "pretend marriage" between his plural wife Sarah Ann Whitney and Joseph Kingsbury?

Author's sources:

• George D. Smith, An Intimate Chronicle: The Journals of William Clayton (1995), 27.
• "History of Joseph Kingsbury, Written by His Own Hand, 1846, 1849, 1850," Stanley Snow Ivins Collection, vol. 15, 74-76, Utah State Historical Society.

Question: What did the husband of Sarah Ann Whitney know about her sealing to Joseph Smith for eternity?

Joseph actually requested that Joseph C. Kingsbury marry Sarah civilly in order to allay any suspicions regarding their plural marriage

Sarah Ann Whitney's marriage to Joseph Smith was unusual in that, at some point after the marriage, Joseph actually requested that Joseph C. Kingsbury marry her civilly in order to allay any suspicions regarding their plural marriage. This marriage, however, was a "pretend" marriage according to Kingsbury,

[I] was imployed in Joseph Smith’s Store under the direction of Bishop Newel K Whitney untill the fall of 1842 and on the 16th day Oct Caroline my Wife Died. . . . how thankfull I feal thinking I shall see & meat her again to enjoy each other society for ever to part no more & also my little sons . . . and on the 29th of April 1843 I according to President Joseph Smith council & others agreed to stand by Sarah \Ann/ Whitney as supposed to be her husband & had a pretended marriage for the purpose of bringing about the purposes of bringing about the purposes of God in the last days as spoken by the mouth of the prophet Isiah Jeremiah Ezekiel and also Joseph Smith, & Sarah Ann should rec-d a great glory Honner & Eternal Lives and I Also Should Rec-d a Great Glory Honner & Eternal Lives to the full desire of my heart in having my companion Caroline in the first resurrection to hail her & no one to have power to take her from me & we Both shall be crowned & enthroned togeather in the Celestial Kingdom of God Enjoying Each others Society in all of the fullness of the Gospel of Jesus Christ & our little ones with us as is Recorded in this blessing that President Joseph Smith Sealed upon my head on the Twenty third day of March 1843 as follows.

Sarah Ann and Joseph Kingsbury acted the part of husband and wife publicly, but apparently never consummated the marriage. Sarah married Heber C. Kimabll for time, not eternally, after Joseph's death and had seven children. According to Brian Hales, Joseph Kingsbury later billed the church for his services of acting as "front husband" for one of Joseph's plural wives.

See Biography:

A biography of Sarah Ann Whitney may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".

The author(s) of One Nation Under Gods make(s) the following claim:

Did Joseph write a "revealing letter" to Sarah Ann Whitney's parent in which he invited them "to bring their daughter to visit him?"

Author's sources:

• George D. Smith, An Intimate Chronicle: The Journals of William Clayton (1995), 27.
• Joseph Smith, letter to Whitney family, Aug. 18, 1842, photocopy, George Albert Smith papers, Special Collections, Marriott Library.

FAIR's Response

FAIR Answers—back to home page

V

Articles about Plural marriage

Doctrinal foundation of plural marriage	Purpose of plural marriage Plural marriage as a requirement for exaltation Plural marriage in early Christianity Plural marriage in the Book of Mormon Plural marriage and the Bible
Introduction of plural marriage	Initiation of the practice of plural marriage 1835 Doctrine and Covenants denies polygamy Fanny Alger was Joseph Smith's first plural wife Joseph Smith hid polygamy from the general Church membership Divine manifestations to plural wives and families Plural marriage and the law
Questions about Joseph Smith and plural marriage	Initiation of the practice of plural marriage Fanny Alger was Joseph Smith's first plural wife Joseph Smith hid polygamy from the general Church membership Joseph Smith's marriages to young women Did Joseph Smith coerce women to marry him? Mormon women refusing offers of plural marriage Polyandry Joseph Smith and children through plural marriage Marrying other men's wives? Joseph Smith hiding plural marriages from his first wife, Emma Emma Smith's reaction to Joseph Smith's plural marriages Emma Smith in Doctrine and Covenants 132 Did Joseph have lustful motives for practicing polygamy? Did Joseph Smith send men on missions in order to steal their wives? Did Joseph Smith practice polygamy for the purpose of monetary gain?
John C. Bennett and Nauvoo polygamy	Bennett before Nauvoo Bennett and Prostitution Brothel at Nauvoo Rise and Fall of Bennett Sarah Pratt Nancy Rigdon Sidney Rigdon
Plural wives of Joseph Smith	Divine manifestations to plural wives and families Emma Smith Fanny Alger Louisa Beaman Prescindia Lathrop Huntington Buell Sarah Kingsley Howe Cleveland Agnes Moulton Coolbrith Elizabeth Davis Goldsmith Brackenbury Durfee Esther Dutcher Hannah S. Ells Olive Grey Frost Desdemona Catlin Wadsworth Fulmmer Lucinda Pendleton Morgan Harris Clarissa Reed Hancock Elvira Annie Cowles Holmes Sarah Maryetta Kingsley Howe Marinda Nancy Johnson Hyde Vienna Jacques Zina Diantha Huntington Jacobs Almera Johnson Helen Mar Kimball Maria Lawrence Sarah Lawrence Mary Elizabeth Rollins Lightner Malissa Lott Sylvia Sessions Lyon Martha McBride Eliza Partridge Emily Partridge Rhoda Richards Ruth Vose Sayers Patty Bartlett Sessions Delcena Diadamia Johnson Sherman "Miss Smith" Mary Heron Snider Eliza R. Snow Lucy Walker Sarah Ann Whitney Nancy Maria Winchester Flora Ann Woodworth Fanny Young
Plural marriage in Utah	Difficulties with plural marriage Brigham Young's statements regarding plural marriage John Taylor's statements regarding polygamy Latter-day Saints and divorce in the nineteenth century Prevalence of plural marriage in Utah
End of plural marriage	The First Manifesto Official Declaration Number 1 Plural marriage practiced after the First Manifesto The Church of Jesus Christ and plural marriage today

Sarah Ann Whitney

The age of Joseph Smith's wives.

Summary: How old were Joseph Smith's plural wives?

Divine manifestations to plural wives and families

Summary: Many members who were taught about plural marriage were initially reluctant or appalled; many reported miraculous divine manifestations convincing them of the truth of the doctrine.

Did Joseph Smith write a "love letter" to his plural wife Sarah Ann Whitney to request a secret rendezvous?

On 18 August 1842, Joseph Smith wrote a letter to the parents of Sarah Ann Whitney, who had become his plural wife three weeks earlier, asking them to visit him while he was in hiding.

Critics of the Church would have us believe that this is a private, secret "love letter" from Joseph to Sarah Ann, however, Joseph wrote this letter to the Whitney's, addressing it to Sarah's parents. The "matter" to which he refers is likely the administration of ordinances rather than the arrangement of some sort of private tryst with one of his plural wives. Why would one invite your bride's parents to such an encounter? Joseph doesn't want Emma gone because he wants to be alone with Sarah Ann—a feat that would be difficult to accomplish with her parents there—he wants Emma gone either because she is opposed to plural marriage (the contention that would result from an encounter between Emma and the Whitney's just a few weeks after Joseph's sealing to Sarah Ann would hardly be conducive to having the spirit present in order to "git the fulness of my blessings sealed upon our heads"), or because she may have been followed or spied upon by Joseph's enemies, putting either Joseph or the Whitneys in danger.

The Prophet was in hiding as a result of the assassination attempt that had been made on Missouri governor Lilburn Boggs

On the 16th of August, 1842, while Joseph was in hiding at the Sayer's, Emma expressed concern for Joseph's safety. She sent a letter to Joseph in which she noted,

There are more ways than one to take care of you, and I believe that you can still direct in your business concerns if we are all of us prudent in the matter. If it was pleasant weather I should contrive to see you this evening, but I dare not run too much of a risk, on account of so many going to see you. (History of the Church, Vol.5, Ch.6, p.109)

It is evident that there was concern on Emma's part that Joseph's hiding place would be discovered because of all the people visiting Joseph, particularly if they were in the company of Emma

Joseph wrote the next day in his journal,

Several rumors were afloat in the city, intimating that my retreat had been discovered, and that it was no longer safe for me to remain at Brother Sayers'; consequently Emma came to see me at night, and informed me of the report. It was considered wisdom that I should remove immediately, and accordingly I departed in company with Emma and Brother Derby, and went to Carlos Granger's, who lived in the north-east part of the city. Here we were kindly received and well treated." (History of the Church, Vol.5, Ch.6, pp. 117-118)

The next day, while in hiding at the Granger's, Joseph wrote a letter to three members of the Whitney family inviting them to come visit him

The letter is addressed to "Brother and Sister Whitney, and &c." Scholars agree that the third person referred to was the Whitney's daughter Sarah Ann, to whom Joseph had been sealed in a plural marriage, without Emma's knowledge, three weeks prior. The full letter, with photographs of the original document, was published by Michael Marquardt in 1973, and again in 1984 by Dean C. Jessee in The Personal Writings of Joseph Smith. The complete text of the letter reads as follows (original spelling has been retained):

Nauvoo August 18th 1842

Dear, and Beloved, Brother and Sister, Whitney, and &c.—

I take this oppertunity to communi[c]ate, some of my feelings, privetely at this time, which I want you three Eternaly to keep in your own bosams; for my feelings are so strong for you since what has pased lately between us, that the time of my abscence from you seems so long, and dreary, that it seems, as if I could not live long in this way: and <if you> three would come and see me in this my lonely retreat, it would afford me great relief, of mind, if those with whom I am alied, do love me; now is the time to afford me succour, in the days of exile, for you know I foretold you of these things. I am now at Carlos Graingers, Just back of Brother Hyrams farm, it is only one mile from town, the nights are very pleasant indeed, all three of you come <can> come and See me in the fore part of the night, let Brother Whitney come a little a head, and nock at the south East corner of the house at <the> window; it is next to the cornfield, I have a room inti=rely by myself, the whole matter can be attended to with most perfect safty, I <know> it is the will of God that you should comfort <me> now in this time of affliction, or not at[ta]l now is the time or never, but I hav[e] no kneed of saying any such thing, to you, for I know the goodness of your hearts, and that you will do the will of the Lord, when it is made known to you; the only thing to be careful of; is to find out when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safty: only be careful to escape observation, as much as possible, I know it is a heroick undertakeing; but so much the greater frendship, and the more Joy, when I see you I <will> tell you all my plans, I cannot write them on paper, burn this letter as soon as you read it; keep all locked up in your breasts, my life depends upon it. one thing I want to see you for is <to> git the fulness of my blessings sealed upon our heads, &c. you wi will pardon me for my earnest=ness on <this subject> when you consider how lonesome I must be, your good feelings know how to <make> every allowance for me, I close my letter, I think Emma wont come tonight if she dont dont fail to come to night. I subscribe myself your most obedient, <and> affectionate, companion, and friend.

Joseph Smith

Some critics point to this letter as evidence the Joseph wrote a private and secret "love letter" to Sarah Ann, requesting that she visit him while he was in seclusion. Others believe that the letter was a request to Sarah Ann's parents to bring their daughter to him so that he could obtain "comfort," with the implication that "comfort" involved intimate relations.

How do critics of the Church portray Joseph Smith's letter to the Whitney family as a "love letter"?

Critical treatments of the letter: Was this a "love" letter to Sarah Ann?

Did Joseph Smith write a private and secret "love letter" to Sarah Ann Whitney? Was this letter a request to Sarah Ann's parents to bring her to Joseph? Was Joseph trying to keep Sarah Ann and Emma from encountering one another? Certain sentences extracted from the letter might lead one to believe one or all of these things. Critics use this to their advantage by extracting only the portions of the letter which support the conclusions above. We present here four examples of how the text of the letter has been employed by critics in order to support their position that Joseph was asking the Whitney's to bring Sarah Ann over for an intimate encounter. The text of the full letter is then examined again in light of these treatments.

Critical presentation #1

Consider the following excerpt from a website that is critical of the Church. Portions of the Whitney letter are extracted and presented in the following manner:

... the only thing to be careful of; is to find out when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safty. ... Only be careful to escape observation, as much as possible, I know it is a heroick undertakeing; but so much the greater friendship, and the more Joy, when I see you I will tell you all my plans, I cannot write them on paper, burn this letter as soon as you read it; keep all locked up in your breasts, my life depends upon it. ... I close my letter, I think Emma wont come tonight if she dont, dont fail to come to night, I subscribe myself your most obedient, and affectionate, companion, and friend. Joseph Smith.
—’’Rethinking Mormonism’’, "Did Joseph Smith have sex with his wives?" (Web page)

This certainly has all of the elements of a secret "love letter:" The statement that it would not be safe if Emma were there, the request to "burn this letter as soon as you read it," and the stealthy instructions for approaching the house. The question is, who was this letter addressed to? The critics on their web site clearly want you to believe that this was a private letter to Sarah Ann.

Critical presentation #2

Here is the way that Van Wagoner presents selected excerpts of the same letter. In this case, at least, he acknowledges that the letter was addressed to "the Whitney’s," rather than Sarah, but adds his own opinion that it "detailed [Joseph’s] problems in getting to see Sarah Ann without Emma's knowledge:"

My feelings are so strong for you since what has pased lately between us ... if you three would come and see me in this my lonely retreat, it would afford me great relief, of mind, if those with whom I am alied, do love me, now is the time to Afford me succor ... the only thing to be careful is to find out when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safety.
—Richard S. Van Wagoner, Mormon Polygamy: A History, 48.

Critical presentation #3

This version, presented by George D. Smith, presents excerpts from the letter which makes it sound like Joseph was absolutely lusting for the company of Sarah Ann. Smith even makes Napoleon Bonaparte a Joseph Smith doppelgänger by quoting a letter from the future Emperor to Josephine of their first night together:

"I have awakened full of you. The memory of last night has given my senses no rest. . . . What an effect you have on my heart! I send you thousands of kisses—but don’t kiss me. Your kisses sear my blood" (p. xi). George Smith then claims that a "young man of ambition and vision penned his own letter of affection to a young woman. It was the summer of 1842 when thirty-six-year-old Joseph Smith, hiding from the law down by the Mississippi River in Illinois, confessed:"

Smith then compares the excerpts from Napoleon's letter above to portions of the Whitney letter:

My feelings are so strong for you . . . come and see me in this my lonely retreat . . . now is the time to afford me succour . . . I have a room intirely by myself, the whole matter can be attended to with most perfect saf[e]ty, I know it is the will of God that you should comfort me.
—George D. Smith, "Nauvoo Polygamy: We Called It Celestial Marriage," Free Inquiry [Council for Secular Humanism] 28/3 (April–May 2008): 44–46.

Critical presentation #4

Finally, we have a version which acknowledges the full contents of the letter...but only after presenting it in the manner described above numerous times. The author eventually provides the full text of this letter (150 pages after its comparison with Napoleon). Since there are no extant "love letters" from Joseph Smith to any of his plural wives, the mileage that the author of Nauvoo Polygamy..."but we called it celestial marriage" extracts from the single letter to the Whitney's is simply astounding:

• "[i]t was eleven years after the Smiths roomed with the Whitneys that Joseph expressed a romantic interest in their daughter, as well." (p. 31)
• "recommended his friend, whose seventeen-year-old daughter he had just married, should 'come a little a head, and nock…at the window.'" (p. 53)
• "Emma Hale, Joseph's wife of fifteen years, had left his side just twenty-four hours earlier. Now Joseph declared that he was "lonesome," and he pleaded with Sarah Ann to visit him under cover of darkness. After all, they had been married just three weeks earlier. (p. 53)
• "As will be seen, conjugal visits appear furtive and constantly shadowed by the threat of disclosure." (p. 63)
• "when Joseph requested that Sarah Ann Whitney visit him and ‘nock at the window,’ he reassured his new young wife that Emma would not be there, telegraphing his fear of discovery if Emma happened upon his trysts." (p. 65)
• "Three weeks after the wedding, Joseph took steps to spend some time with his newest bride." (p. 138)
• "It was the ninth night of Joseph's concealment, and Emma had visited him three times, written him several letters, and penned at least one letter on his behalf…For his part, Joseph's private note about his love for Emma was so endearing it found its way into the official church history. In it, he vowed to be hers 'forevermore.' Yet within this context of reassurance and intimacy, a few hours later the same day, even while Joseph was still in grave danger and when secrecy was of the utmost urgency, he made complicated arrangements for a visit from his fifteenth plural wife, Sarah Ann Whitney." (p. 142)
• "Smith urged his seventeen-year-old bride to 'come to night' and 'comfort' him—but only if Emma had not returned….Joseph judiciously addressed the letter to 'Brother, and Sister, Whitney, and &c." (p. 142-143)
• "Invites Whitneys to visit, Sarah Ann to 'comfort me' if Emma not there. Invitation accepted." (p.. 147)
• "As if Sarah Ann Whitney's liaison were not enough…another marriage took place…." (p. 155)
• "summer 1842 call for an intimate visit from Sarah Ann Whitney…substantiate[s] the intimate relationships he was involved in during those two years." (p. 185)
• "his warning to Sarah Ann to proceed carefully in order to make sure Emma would not find them in their hiding place." (p. 236)
• "Just as Joseph sought comfort from Sarah Ann the day Emma departed from his hideout…." (p. 236)
• "Elizabeth [Whitney] was arranging conjugal visits between her daughter, Sarah Ann, and [Joseph]…." (p. 366)

One must assume that this is the closest thing that the author could find to a love letter, because the "real" love letters from Joseph to his plural wives do not exist. The author had to make do with this one, despite the fact that it did not precisely fit the bill. With judicious pruning, however, it can be made to sound sufficiently salacious to suit the purpose at hand: to "prove" that Joseph lusted after women.

The full story

In contrast to the sources above, Compton actually provides the complete text of the letter up front, and concludes that "[t]he Mormon leader is putting the Whitney's in the difficult position of having to learn about Emma's movements, avoid her, then meet secretly with him" and that the "cloak-and-dagger atmosphere in this letter is typical of Nauvoo polygamy."

What parts of the Whitney letter do the critics not mention?

As always, it is helpful to view the entire set of statements in content. Let's revisit the entire letter, this time with the selections extracted by the critics highlighted:

Nauvoo August 18th 1842

Dear, and Beloved, Brother and Sister, Whitney, and &c.—

I take this oppertunity to communi[c]ate, some of my feelings, privetely at this time, which I want you three Eternaly to keep in your own bosams; for my feelings are so strong for you since what has pased lately between us, that the time of my abscence from you seems so long, and dreary, that it seems, as if I could not live long in this way: and <if you> three would come and see me in this my lonely retreat, it would afford me great relief, of mind, if those with whom I am alied, do love me; now is the time to afford me succour, in the days of exile, for you know I foretold you of these things. I am now at Carlos Graingers, Just back of Brother Hyrams farm, it is only one mile from town, the nights are very pleasant indeed, all three of you come <can> come and See me in the fore part of the night, let Brother Whitney come a little a head, and nock at the south East corner of the house at <the> window; it is next to the cornfield, I have a room inti=rely by myself, the whole matter can be attended to with most perfect safty, I <know> it is the will of God that you should comfort <me> now in this time of affliction, or not at[ta]l now is the time or never, but I hav[e] no kneed of saying any such thing, to you, for I know the goodness of your hearts, and that you will do the will of the Lord, when it is made known to you; the only thing to be careful of; is to find out when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safty: only be careful to escape observation, as much as possible, I know it is a heroick undertakeing; but so much the greater frendship, and the more Joy, when I see you I <will> tell you all my plans, I cannot write them on paper, burn this letter as soon as you read it; keep all locked up in your breasts, my life depends upon it. one thing I want to see you for is <to> git the fulness of my blessings sealed upon our heads, &c. you wi will pardon me for my earnest=ness on <this subject> when you consider how lonesome I must be, your good feelings know how to <make> every allowance for me, I close my letter, I think Emma wont come tonight if she dont dont fail to come to night. I subscribe myself your most obedient, <and> affectionate, companion, and friend.

Joseph Smith

So, let’s take a look at the portions of the letter that are not highlighted.

Dear, and Beloved, Brother and Sister, Whitney, and &c.—

The letter is addressed to "Brother and Sister Whitney." Sarah Ann is not mentioned by name, but is included as "&c.," which is the equivalent of saying "and so on," or "etc." This hardly implies that what follows is a private "love letter" to Sarah Ann herself.

Could this have been an appeal to Sarah's parents to bring her to Joseph? In Todd Compton's opinion, Joseph "cautiously avoids writing Sarah's name." However, Joseph stated in the letter who he wanted to talk to:

I take this oppertunity to communi[c]ate, some of my feelings, privetely at this time, which I want you three Eternaly to keep in your own bosams;

Joseph wants to talk to "you three," meaning Newel, Elizabeth and Sarah Ann.

What was the real purpose of the letter written by Joseph Smith to the parents of Sarah Ann Whitney?

The one portion of the letter in which Joseph actually gives a reason for this meeting is often excluded by critics

Interestingly enough, the one portion of the letter in which Joseph actually gives a reason for this meeting is often excluded by critics:

..one thing I want to see you for is <to> git the fulness of my blessings sealed upon our heads, &c. you wi will pardon me for my earnest=ness on <this subject> when you consider how lonesome I must be, your good feelings know how to <make> every allowance for me...

According to Richard L. Bushman, this may have been "a reference perhaps to the sealing of Newel and Elizabeth in eternal marriage three days later." Compton adds, "This was not just a meeting of husband and plural wife, it was a meeting with Sarah's family, with a religious aspect.

Joseph needed to have the company of friends who supported him

In addition to the stated purpose of the meeting, Joseph "may have been a lonely man who needed people around him every moment." Consider this phrase (included in Van Wagoner's treatment, but excluded by the others):

...it would afford me great relief, of mind, if those with whom I am al[l]ied, do love me, now is the time to afford me succour, in the days of exile. (emphasis added)

These are not the words of a man asking his secret lover to meet him for a private tryst—they are the words of a man who wants the company of friends.

"...when Emma comes then you cannot be safe"

So, what about Emma? The letter certainly contains dire warnings about having the Whitney's avoid an encounter with Emma. We examine several possible reasons for the warning about Emma. Keep in mind Emma's stated concern just two days prior,

If it was pleasant weather I should contrive to see you this evening, but I dare not run too much of a risk, on account of so many going to see you. (History of the Church, Vol.5, Ch.6, p.109)

Joseph wished to discuss and/or perform a sealing ordinance that Emma had not yet received

Joseph had been sealed to Sarah Ann three weeks before without Emma's knowledge. Joseph may have wished to offer a sealing blessing to Newel and Elizabeth Whitney at this time. Given Joseph's indication to the Whitneys that he wished to "git the fulness of my blessings sealed upon our heads," and the fact that Emma herself was not sealed until she consented to the doctrine of plural marriage nine months later, Joseph may have felt that Emma’s presence would create an uncomfortable situation for all involved—particularly if she became aware of his sealing to Sarah Ann.

Joseph wished to avoid involving his friends in case he were found by those looking for him

If Joseph was in hiding, he had good reason to avoid being found (hence the request to burn the letter that disclosed his location). He would also not want his friends present in case he were to be found. Anyone that was searching for Joseph knew that Emma could lead them to him if they simply observed and followed her. If this were the case, the most dangerous time for the Whitney's to visit Joseph may have been when Emma was there—not necessarily because Emma would have been angered by finding Sarah Ann (after all, Emma did not know about the sealing, and she would have found all three Whitney's there—not just Sarah Ann), but because hostile men might have found the Whitney's with Joseph. Note that Joseph's letter states that "when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safty: only be careful to escape observation, as much as possible." Joseph wanted the Whitneys to avoid observation by anyone, and not just by Emma.

See Biography:

A biography of Sarah Ann Whitney may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".

⍗

Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 282, 572n8 (PB) ( Index of claims ) (Citing G.D. Smith) Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 349-350. ( Index of claims ) (this treatment is responsible) MormonThink.com website (as of 28 April 2012). Page: http://mormonthink.com/joseph-smith-polygamy.htm George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), ix-x, 53-54, 65, 142, 144, 185, 236, 366. ( Index of claims , (Detailed book review)) George D. Smith, “Nauvoo Polygamy: We Called It Celestial Marriage,” Free Inquiry [Council for Secular Humanism] 28/3 (April–May 2008): 44–46. Richard S. Van Wagoner, Mormon Polygamy: A History (Salt Lake City: Signature Books, 1989), 48. ’’Rethinking Mormonism’’, “Did Joseph Smith have sex with his wives?” (Web page)

Notes

References

FAIR Answers—back to home page

V

Articles about Plural marriage

Doctrinal foundation of plural marriage	Purpose of plural marriage Plural marriage as a requirement for exaltation Plural marriage in early Christianity Plural marriage in the Book of Mormon Plural marriage and the Bible
Introduction of plural marriage	Initiation of the practice of plural marriage 1835 Doctrine and Covenants denies polygamy Fanny Alger was Joseph Smith's first plural wife Joseph Smith hid polygamy from the general Church membership Divine manifestations to plural wives and families Plural marriage and the law
Questions about Joseph Smith and plural marriage	Initiation of the practice of plural marriage Fanny Alger was Joseph Smith's first plural wife Joseph Smith hid polygamy from the general Church membership Joseph Smith's marriages to young women Did Joseph Smith coerce women to marry him? Mormon women refusing offers of plural marriage Polyandry Joseph Smith and children through plural marriage Marrying other men's wives? Joseph Smith hiding plural marriages from his first wife, Emma Emma Smith's reaction to Joseph Smith's plural marriages Emma Smith in Doctrine and Covenants 132 Did Joseph have lustful motives for practicing polygamy? Did Joseph Smith send men on missions in order to steal their wives? Did Joseph Smith practice polygamy for the purpose of monetary gain?
John C. Bennett and Nauvoo polygamy	Bennett before Nauvoo Bennett and Prostitution Brothel at Nauvoo Rise and Fall of Bennett Sarah Pratt Nancy Rigdon Sidney Rigdon
Plural wives of Joseph Smith	Divine manifestations to plural wives and families Emma Smith Fanny Alger Louisa Beaman Prescindia Lathrop Huntington Buell Sarah Kingsley Howe Cleveland Agnes Moulton Coolbrith Elizabeth Davis Goldsmith Brackenbury Durfee Esther Dutcher Hannah S. Ells Olive Grey Frost Desdemona Catlin Wadsworth Fulmmer Lucinda Pendleton Morgan Harris Clarissa Reed Hancock Elvira Annie Cowles Holmes Sarah Maryetta Kingsley Howe Marinda Nancy Johnson Hyde Vienna Jacques Zina Diantha Huntington Jacobs Almera Johnson Helen Mar Kimball Maria Lawrence Sarah Lawrence Mary Elizabeth Rollins Lightner Malissa Lott Sylvia Sessions Lyon Martha McBride Eliza Partridge Emily Partridge Rhoda Richards Ruth Vose Sayers Patty Bartlett Sessions Delcena Diadamia Johnson Sherman "Miss Smith" Mary Heron Snider Eliza R. Snow Lucy Walker Sarah Ann Whitney Nancy Maria Winchester Flora Ann Woodworth Fanny Young
Plural marriage in Utah	Difficulties with plural marriage Brigham Young's statements regarding plural marriage John Taylor's statements regarding polygamy Latter-day Saints and divorce in the nineteenth century Prevalence of plural marriage in Utah
End of plural marriage	The First Manifesto Official Declaration Number 1 Plural marriage practiced after the First Manifesto The Church of Jesus Christ and plural marriage today

Sarah Ann Whitney

The age of Joseph Smith's wives.

Summary: How old were Joseph Smith's plural wives?

Divine manifestations to plural wives and families

Summary: Many members who were taught about plural marriage were initially reluctant or appalled; many reported miraculous divine manifestations convincing them of the truth of the doctrine.

Did Joseph Smith write a "love letter" to his plural wife Sarah Ann Whitney to request a secret rendezvous?

On 18 August 1842, Joseph Smith wrote a letter to the parents of Sarah Ann Whitney, who had become his plural wife three weeks earlier, asking them to visit him while he was in hiding.

Critics of the Church would have us believe that this is a private, secret "love letter" from Joseph to Sarah Ann, however, Joseph wrote this letter to the Whitney's, addressing it to Sarah's parents. The "matter" to which he refers is likely the administration of ordinances rather than the arrangement of some sort of private tryst with one of his plural wives. Why would one invite your bride's parents to such an encounter? Joseph doesn't want Emma gone because he wants to be alone with Sarah Ann—a feat that would be difficult to accomplish with her parents there—he wants Emma gone either because she is opposed to plural marriage (the contention that would result from an encounter between Emma and the Whitney's just a few weeks after Joseph's sealing to Sarah Ann would hardly be conducive to having the spirit present in order to "git the fulness of my blessings sealed upon our heads"), or because she may have been followed or spied upon by Joseph's enemies, putting either Joseph or the Whitneys in danger.

The Prophet was in hiding as a result of the assassination attempt that had been made on Missouri governor Lilburn Boggs

On the 16th of August, 1842, while Joseph was in hiding at the Sayer's, Emma expressed concern for Joseph's safety. She sent a letter to Joseph in which she noted,

There are more ways than one to take care of you, and I believe that you can still direct in your business concerns if we are all of us prudent in the matter. If it was pleasant weather I should contrive to see you this evening, but I dare not run too much of a risk, on account of so many going to see you. (History of the Church, Vol.5, Ch.6, p.109)

It is evident that there was concern on Emma's part that Joseph's hiding place would be discovered because of all the people visiting Joseph, particularly if they were in the company of Emma

Joseph wrote the next day in his journal,

Several rumors were afloat in the city, intimating that my retreat had been discovered, and that it was no longer safe for me to remain at Brother Sayers'; consequently Emma came to see me at night, and informed me of the report. It was considered wisdom that I should remove immediately, and accordingly I departed in company with Emma and Brother Derby, and went to Carlos Granger's, who lived in the north-east part of the city. Here we were kindly received and well treated." (History of the Church, Vol.5, Ch.6, pp. 117-118)

The next day, while in hiding at the Granger's, Joseph wrote a letter to three members of the Whitney family inviting them to come visit him

The letter is addressed to "Brother and Sister Whitney, and &c." Scholars agree that the third person referred to was the Whitney's daughter Sarah Ann, to whom Joseph had been sealed in a plural marriage, without Emma's knowledge, three weeks prior. The full letter, with photographs of the original document, was published by Michael Marquardt in 1973, and again in 1984 by Dean C. Jessee in The Personal Writings of Joseph Smith. The complete text of the letter reads as follows (original spelling has been retained):

Nauvoo August 18th 1842

Dear, and Beloved, Brother and Sister, Whitney, and &c.—

I take this oppertunity to communi[c]ate, some of my feelings, privetely at this time, which I want you three Eternaly to keep in your own bosams; for my feelings are so strong for you since what has pased lately between us, that the time of my abscence from you seems so long, and dreary, that it seems, as if I could not live long in this way: and <if you> three would come and see me in this my lonely retreat, it would afford me great relief, of mind, if those with whom I am alied, do love me; now is the time to afford me succour, in the days of exile, for you know I foretold you of these things. I am now at Carlos Graingers, Just back of Brother Hyrams farm, it is only one mile from town, the nights are very pleasant indeed, all three of you come <can> come and See me in the fore part of the night, let Brother Whitney come a little a head, and nock at the south East corner of the house at <the> window; it is next to the cornfield, I have a room inti=rely by myself, the whole matter can be attended to with most perfect safty, I <know> it is the will of God that you should comfort <me> now in this time of affliction, or not at[ta]l now is the time or never, but I hav[e] no kneed of saying any such thing, to you, for I know the goodness of your hearts, and that you will do the will of the Lord, when it is made known to you; the only thing to be careful of; is to find out when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safty: only be careful to escape observation, as much as possible, I know it is a heroick undertakeing; but so much the greater frendship, and the more Joy, when I see you I <will> tell you all my plans, I cannot write them on paper, burn this letter as soon as you read it; keep all locked up in your breasts, my life depends upon it. one thing I want to see you for is <to> git the fulness of my blessings sealed upon our heads, &c. you wi will pardon me for my earnest=ness on <this subject> when you consider how lonesome I must be, your good feelings know how to <make> every allowance for me, I close my letter, I think Emma wont come tonight if she dont dont fail to come to night. I subscribe myself your most obedient, <and> affectionate, companion, and friend.

Joseph Smith

Some critics point to this letter as evidence the Joseph wrote a private and secret "love letter" to Sarah Ann, requesting that she visit him while he was in seclusion. Others believe that the letter was a request to Sarah Ann's parents to bring their daughter to him so that he could obtain "comfort," with the implication that "comfort" involved intimate relations.

How do critics of the Church portray Joseph Smith's letter to the Whitney family as a "love letter"?

Critical treatments of the letter: Was this a "love" letter to Sarah Ann?

Did Joseph Smith write a private and secret "love letter" to Sarah Ann Whitney? Was this letter a request to Sarah Ann's parents to bring her to Joseph? Was Joseph trying to keep Sarah Ann and Emma from encountering one another? Certain sentences extracted from the letter might lead one to believe one or all of these things. Critics use this to their advantage by extracting only the portions of the letter which support the conclusions above. We present here four examples of how the text of the letter has been employed by critics in order to support their position that Joseph was asking the Whitney's to bring Sarah Ann over for an intimate encounter. The text of the full letter is then examined again in light of these treatments.

Critical presentation #1

Consider the following excerpt from a website that is critical of the Church. Portions of the Whitney letter are extracted and presented in the following manner:

... the only thing to be careful of; is to find out when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safty. ... Only be careful to escape observation, as much as possible, I know it is a heroick undertakeing; but so much the greater friendship, and the more Joy, when I see you I will tell you all my plans, I cannot write them on paper, burn this letter as soon as you read it; keep all locked up in your breasts, my life depends upon it. ... I close my letter, I think Emma wont come tonight if she dont, dont fail to come to night, I subscribe myself your most obedient, and affectionate, companion, and friend. Joseph Smith.
—’’Rethinking Mormonism’’, "Did Joseph Smith have sex with his wives?" (Web page)

This certainly has all of the elements of a secret "love letter:" The statement that it would not be safe if Emma were there, the request to "burn this letter as soon as you read it," and the stealthy instructions for approaching the house. The question is, who was this letter addressed to? The critics on their web site clearly want you to believe that this was a private letter to Sarah Ann.

Critical presentation #2

Here is the way that Van Wagoner presents selected excerpts of the same letter. In this case, at least, he acknowledges that the letter was addressed to "the Whitney’s," rather than Sarah, but adds his own opinion that it "detailed [Joseph’s] problems in getting to see Sarah Ann without Emma's knowledge:"

My feelings are so strong for you since what has pased lately between us ... if you three would come and see me in this my lonely retreat, it would afford me great relief, of mind, if those with whom I am alied, do love me, now is the time to Afford me succor ... the only thing to be careful is to find out when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safety.
—Richard S. Van Wagoner, Mormon Polygamy: A History, 48.

Critical presentation #3

This version, presented by George D. Smith, presents excerpts from the letter which makes it sound like Joseph was absolutely lusting for the company of Sarah Ann. Smith even makes Napoleon Bonaparte a Joseph Smith doppelgänger by quoting a letter from the future Emperor to Josephine of their first night together:

"I have awakened full of you. The memory of last night has given my senses no rest. . . . What an effect you have on my heart! I send you thousands of kisses—but don’t kiss me. Your kisses sear my blood" (p. xi). George Smith then claims that a "young man of ambition and vision penned his own letter of affection to a young woman. It was the summer of 1842 when thirty-six-year-old Joseph Smith, hiding from the law down by the Mississippi River in Illinois, confessed:"

Smith then compares the excerpts from Napoleon's letter above to portions of the Whitney letter:

My feelings are so strong for you . . . come and see me in this my lonely retreat . . . now is the time to afford me succour . . . I have a room intirely by myself, the whole matter can be attended to with most perfect saf[e]ty, I know it is the will of God that you should comfort me.
—George D. Smith, "Nauvoo Polygamy: We Called It Celestial Marriage," Free Inquiry [Council for Secular Humanism] 28/3 (April–May 2008): 44–46.

Critical presentation #4

Finally, we have a version which acknowledges the full contents of the letter...but only after presenting it in the manner described above numerous times. The author eventually provides the full text of this letter (150 pages after its comparison with Napoleon). Since there are no extant "love letters" from Joseph Smith to any of his plural wives, the mileage that the author of Nauvoo Polygamy..."but we called it celestial marriage" extracts from the single letter to the Whitney's is simply astounding:

• "[i]t was eleven years after the Smiths roomed with the Whitneys that Joseph expressed a romantic interest in their daughter, as well." (p. 31)
• "recommended his friend, whose seventeen-year-old daughter he had just married, should 'come a little a head, and nock…at the window.'" (p. 53)
• "Emma Hale, Joseph's wife of fifteen years, had left his side just twenty-four hours earlier. Now Joseph declared that he was "lonesome," and he pleaded with Sarah Ann to visit him under cover of darkness. After all, they had been married just three weeks earlier. (p. 53)
• "As will be seen, conjugal visits appear furtive and constantly shadowed by the threat of disclosure." (p. 63)
• "when Joseph requested that Sarah Ann Whitney visit him and ‘nock at the window,’ he reassured his new young wife that Emma would not be there, telegraphing his fear of discovery if Emma happened upon his trysts." (p. 65)
• "Three weeks after the wedding, Joseph took steps to spend some time with his newest bride." (p. 138)
• "It was the ninth night of Joseph's concealment, and Emma had visited him three times, written him several letters, and penned at least one letter on his behalf…For his part, Joseph's private note about his love for Emma was so endearing it found its way into the official church history. In it, he vowed to be hers 'forevermore.' Yet within this context of reassurance and intimacy, a few hours later the same day, even while Joseph was still in grave danger and when secrecy was of the utmost urgency, he made complicated arrangements for a visit from his fifteenth plural wife, Sarah Ann Whitney." (p. 142)
• "Smith urged his seventeen-year-old bride to 'come to night' and 'comfort' him—but only if Emma had not returned….Joseph judiciously addressed the letter to 'Brother, and Sister, Whitney, and &c." (p. 142-143)
• "Invites Whitneys to visit, Sarah Ann to 'comfort me' if Emma not there. Invitation accepted." (p.. 147)
• "As if Sarah Ann Whitney's liaison were not enough…another marriage took place…." (p. 155)
• "summer 1842 call for an intimate visit from Sarah Ann Whitney…substantiate[s] the intimate relationships he was involved in during those two years." (p. 185)
• "his warning to Sarah Ann to proceed carefully in order to make sure Emma would not find them in their hiding place." (p. 236)
• "Just as Joseph sought comfort from Sarah Ann the day Emma departed from his hideout…." (p. 236)
• "Elizabeth [Whitney] was arranging conjugal visits between her daughter, Sarah Ann, and [Joseph]…." (p. 366)

One must assume that this is the closest thing that the author could find to a love letter, because the "real" love letters from Joseph to his plural wives do not exist. The author had to make do with this one, despite the fact that it did not precisely fit the bill. With judicious pruning, however, it can be made to sound sufficiently salacious to suit the purpose at hand: to "prove" that Joseph lusted after women.

The full story

In contrast to the sources above, Compton actually provides the complete text of the letter up front, and concludes that "[t]he Mormon leader is putting the Whitney's in the difficult position of having to learn about Emma's movements, avoid her, then meet secretly with him" and that the "cloak-and-dagger atmosphere in this letter is typical of Nauvoo polygamy."

What parts of the Whitney letter do the critics not mention?

As always, it is helpful to view the entire set of statements in content. Let's revisit the entire letter, this time with the selections extracted by the critics highlighted:

Nauvoo August 18th 1842

Dear, and Beloved, Brother and Sister, Whitney, and &c.—

I take this oppertunity to communi[c]ate, some of my feelings, privetely at this time, which I want you three Eternaly to keep in your own bosams; for my feelings are so strong for you since what has pased lately between us, that the time of my abscence from you seems so long, and dreary, that it seems, as if I could not live long in this way: and <if you> three would come and see me in this my lonely retreat, it would afford me great relief, of mind, if those with whom I am alied, do love me; now is the time to afford me succour, in the days of exile, for you know I foretold you of these things. I am now at Carlos Graingers, Just back of Brother Hyrams farm, it is only one mile from town, the nights are very pleasant indeed, all three of you come <can> come and See me in the fore part of the night, let Brother Whitney come a little a head, and nock at the south East corner of the house at <the> window; it is next to the cornfield, I have a room inti=rely by myself, the whole matter can be attended to with most perfect safty, I <know> it is the will of God that you should comfort <me> now in this time of affliction, or not at[ta]l now is the time or never, but I hav[e] no kneed of saying any such thing, to you, for I know the goodness of your hearts, and that you will do the will of the Lord, when it is made known to you; the only thing to be careful of; is to find out when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safty: only be careful to escape observation, as much as possible, I know it is a heroick undertakeing; but so much the greater frendship, and the more Joy, when I see you I <will> tell you all my plans, I cannot write them on paper, burn this letter as soon as you read it; keep all locked up in your breasts, my life depends upon it. one thing I want to see you for is <to> git the fulness of my blessings sealed upon our heads, &c. you wi will pardon me for my earnest=ness on <this subject> when you consider how lonesome I must be, your good feelings know how to <make> every allowance for me, I close my letter, I think Emma wont come tonight if she dont dont fail to come to night. I subscribe myself your most obedient, <and> affectionate, companion, and friend.

Joseph Smith

So, let’s take a look at the portions of the letter that are not highlighted.

Dear, and Beloved, Brother and Sister, Whitney, and &c.—

The letter is addressed to "Brother and Sister Whitney." Sarah Ann is not mentioned by name, but is included as "&c.," which is the equivalent of saying "and so on," or "etc." This hardly implies that what follows is a private "love letter" to Sarah Ann herself.

Could this have been an appeal to Sarah's parents to bring her to Joseph? In Todd Compton's opinion, Joseph "cautiously avoids writing Sarah's name." However, Joseph stated in the letter who he wanted to talk to:

I take this oppertunity to communi[c]ate, some of my feelings, privetely at this time, which I want you three Eternaly to keep in your own bosams;

Joseph wants to talk to "you three," meaning Newel, Elizabeth and Sarah Ann.

What was the real purpose of the letter written by Joseph Smith to the parents of Sarah Ann Whitney?

The one portion of the letter in which Joseph actually gives a reason for this meeting is often excluded by critics

Interestingly enough, the one portion of the letter in which Joseph actually gives a reason for this meeting is often excluded by critics:

..one thing I want to see you for is <to> git the fulness of my blessings sealed upon our heads, &c. you wi will pardon me for my earnest=ness on <this subject> when you consider how lonesome I must be, your good feelings know how to <make> every allowance for me...

According to Richard L. Bushman, this may have been "a reference perhaps to the sealing of Newel and Elizabeth in eternal marriage three days later." Compton adds, "This was not just a meeting of husband and plural wife, it was a meeting with Sarah's family, with a religious aspect.

Joseph needed to have the company of friends who supported him

In addition to the stated purpose of the meeting, Joseph "may have been a lonely man who needed people around him every moment." Consider this phrase (included in Van Wagoner's treatment, but excluded by the others):

...it would afford me great relief, of mind, if those with whom I am al[l]ied, do love me, now is the time to afford me succour, in the days of exile. (emphasis added)

These are not the words of a man asking his secret lover to meet him for a private tryst—they are the words of a man who wants the company of friends.

"...when Emma comes then you cannot be safe"

So, what about Emma? The letter certainly contains dire warnings about having the Whitney's avoid an encounter with Emma. We examine several possible reasons for the warning about Emma. Keep in mind Emma's stated concern just two days prior,

If it was pleasant weather I should contrive to see you this evening, but I dare not run too much of a risk, on account of so many going to see you. (History of the Church, Vol.5, Ch.6, p.109)

Joseph wished to discuss and/or perform a sealing ordinance that Emma had not yet received

Joseph had been sealed to Sarah Ann three weeks before without Emma's knowledge. Joseph may have wished to offer a sealing blessing to Newel and Elizabeth Whitney at this time. Given Joseph's indication to the Whitneys that he wished to "git the fulness of my blessings sealed upon our heads," and the fact that Emma herself was not sealed until she consented to the doctrine of plural marriage nine months later, Joseph may have felt that Emma’s presence would create an uncomfortable situation for all involved—particularly if she became aware of his sealing to Sarah Ann.

Joseph wished to avoid involving his friends in case he were found by those looking for him

If Joseph was in hiding, he had good reason to avoid being found (hence the request to burn the letter that disclosed his location). He would also not want his friends present in case he were to be found. Anyone that was searching for Joseph knew that Emma could lead them to him if they simply observed and followed her. If this were the case, the most dangerous time for the Whitney's to visit Joseph may have been when Emma was there—not necessarily because Emma would have been angered by finding Sarah Ann (after all, Emma did not know about the sealing, and she would have found all three Whitney's there—not just Sarah Ann), but because hostile men might have found the Whitney's with Joseph. Note that Joseph's letter states that "when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safty: only be careful to escape observation, as much as possible." Joseph wanted the Whitneys to avoid observation by anyone, and not just by Emma.

See Biography:

A biography of Sarah Ann Whitney may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".

⍗

Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 282, 572n8 (PB) ( Index of claims ) (Citing G.D. Smith) Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 349-350. ( Index of claims ) (this treatment is responsible) MormonThink.com website (as of 28 April 2012). Page: http://mormonthink.com/joseph-smith-polygamy.htm George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), ix-x, 53-54, 65, 142, 144, 185, 236, 366. ( Index of claims , (Detailed book review)) George D. Smith, “Nauvoo Polygamy: We Called It Celestial Marriage,” Free Inquiry [Council for Secular Humanism] 28/3 (April–May 2008): 44–46. Richard S. Van Wagoner, Mormon Polygamy: A History (Salt Lake City: Signature Books, 1989), 48. ’’Rethinking Mormonism’’, “Did Joseph Smith have sex with his wives?” (Web page)

Notes

References

FAIR Answers—back to home page

V

Articles about Plural marriage

Doctrinal foundation of plural marriage	Purpose of plural marriage Plural marriage as a requirement for exaltation Plural marriage in early Christianity Plural marriage in the Book of Mormon Plural marriage and the Bible
Introduction of plural marriage	Initiation of the practice of plural marriage 1835 Doctrine and Covenants denies polygamy Fanny Alger was Joseph Smith's first plural wife Joseph Smith hid polygamy from the general Church membership Divine manifestations to plural wives and families Plural marriage and the law
Questions about Joseph Smith and plural marriage	Initiation of the practice of plural marriage Fanny Alger was Joseph Smith's first plural wife Joseph Smith hid polygamy from the general Church membership Joseph Smith's marriages to young women Did Joseph Smith coerce women to marry him? Mormon women refusing offers of plural marriage Polyandry Joseph Smith and children through plural marriage Marrying other men's wives? Joseph Smith hiding plural marriages from his first wife, Emma Emma Smith's reaction to Joseph Smith's plural marriages Emma Smith in Doctrine and Covenants 132 Did Joseph have lustful motives for practicing polygamy? Did Joseph Smith send men on missions in order to steal their wives? Did Joseph Smith practice polygamy for the purpose of monetary gain?
John C. Bennett and Nauvoo polygamy	Bennett before Nauvoo Bennett and Prostitution Brothel at Nauvoo Rise and Fall of Bennett Sarah Pratt Nancy Rigdon Sidney Rigdon
Plural wives of Joseph Smith	Divine manifestations to plural wives and families Emma Smith Fanny Alger Louisa Beaman Prescindia Lathrop Huntington Buell Sarah Kingsley Howe Cleveland Agnes Moulton Coolbrith Elizabeth Davis Goldsmith Brackenbury Durfee Esther Dutcher Hannah S. Ells Olive Grey Frost Desdemona Catlin Wadsworth Fulmmer Lucinda Pendleton Morgan Harris Clarissa Reed Hancock Elvira Annie Cowles Holmes Sarah Maryetta Kingsley Howe Marinda Nancy Johnson Hyde Vienna Jacques Zina Diantha Huntington Jacobs Almera Johnson Helen Mar Kimball Maria Lawrence Sarah Lawrence Mary Elizabeth Rollins Lightner Malissa Lott Sylvia Sessions Lyon Martha McBride Eliza Partridge Emily Partridge Rhoda Richards Ruth Vose Sayers Patty Bartlett Sessions Delcena Diadamia Johnson Sherman "Miss Smith" Mary Heron Snider Eliza R. Snow Lucy Walker Sarah Ann Whitney Nancy Maria Winchester Flora Ann Woodworth Fanny Young
Plural marriage in Utah	Difficulties with plural marriage Brigham Young's statements regarding plural marriage John Taylor's statements regarding polygamy Latter-day Saints and divorce in the nineteenth century Prevalence of plural marriage in Utah
End of plural marriage	The First Manifesto Official Declaration Number 1 Plural marriage practiced after the First Manifesto The Church of Jesus Christ and plural marriage today

Sarah Ann Whitney

The age of Joseph Smith's wives.

Summary: How old were Joseph Smith's plural wives?

Divine manifestations to plural wives and families

Summary: Many members who were taught about plural marriage were initially reluctant or appalled; many reported miraculous divine manifestations convincing them of the truth of the doctrine.

Did Joseph Smith write a "love letter" to his plural wife Sarah Ann Whitney to request a secret rendezvous?

On 18 August 1842, Joseph Smith wrote a letter to the parents of Sarah Ann Whitney, who had become his plural wife three weeks earlier, asking them to visit him while he was in hiding.

Critics of the Church would have us believe that this is a private, secret "love letter" from Joseph to Sarah Ann, however, Joseph wrote this letter to the Whitney's, addressing it to Sarah's parents. The "matter" to which he refers is likely the administration of ordinances rather than the arrangement of some sort of private tryst with one of his plural wives. Why would one invite your bride's parents to such an encounter? Joseph doesn't want Emma gone because he wants to be alone with Sarah Ann—a feat that would be difficult to accomplish with her parents there—he wants Emma gone either because she is opposed to plural marriage (the contention that would result from an encounter between Emma and the Whitney's just a few weeks after Joseph's sealing to Sarah Ann would hardly be conducive to having the spirit present in order to "git the fulness of my blessings sealed upon our heads"), or because she may have been followed or spied upon by Joseph's enemies, putting either Joseph or the Whitneys in danger.

The Prophet was in hiding as a result of the assassination attempt that had been made on Missouri governor Lilburn Boggs

On the 16th of August, 1842, while Joseph was in hiding at the Sayer's, Emma expressed concern for Joseph's safety. She sent a letter to Joseph in which she noted,

There are more ways than one to take care of you, and I believe that you can still direct in your business concerns if we are all of us prudent in the matter. If it was pleasant weather I should contrive to see you this evening, but I dare not run too much of a risk, on account of so many going to see you. (History of the Church, Vol.5, Ch.6, p.109)

It is evident that there was concern on Emma's part that Joseph's hiding place would be discovered because of all the people visiting Joseph, particularly if they were in the company of Emma

Joseph wrote the next day in his journal,

Several rumors were afloat in the city, intimating that my retreat had been discovered, and that it was no longer safe for me to remain at Brother Sayers'; consequently Emma came to see me at night, and informed me of the report. It was considered wisdom that I should remove immediately, and accordingly I departed in company with Emma and Brother Derby, and went to Carlos Granger's, who lived in the north-east part of the city. Here we were kindly received and well treated." (History of the Church, Vol.5, Ch.6, pp. 117-118)

The next day, while in hiding at the Granger's, Joseph wrote a letter to three members of the Whitney family inviting them to come visit him

The letter is addressed to "Brother and Sister Whitney, and &c." Scholars agree that the third person referred to was the Whitney's daughter Sarah Ann, to whom Joseph had been sealed in a plural marriage, without Emma's knowledge, three weeks prior. The full letter, with photographs of the original document, was published by Michael Marquardt in 1973, and again in 1984 by Dean C. Jessee in The Personal Writings of Joseph Smith. The complete text of the letter reads as follows (original spelling has been retained):

Nauvoo August 18th 1842

Dear, and Beloved, Brother and Sister, Whitney, and &c.—

I take this oppertunity to communi[c]ate, some of my feelings, privetely at this time, which I want you three Eternaly to keep in your own bosams; for my feelings are so strong for you since what has pased lately between us, that the time of my abscence from you seems so long, and dreary, that it seems, as if I could not live long in this way: and <if you> three would come and see me in this my lonely retreat, it would afford me great relief, of mind, if those with whom I am alied, do love me; now is the time to afford me succour, in the days of exile, for you know I foretold you of these things. I am now at Carlos Graingers, Just back of Brother Hyrams farm, it is only one mile from town, the nights are very pleasant indeed, all three of you come <can> come and See me in the fore part of the night, let Brother Whitney come a little a head, and nock at the south East corner of the house at <the> window; it is next to the cornfield, I have a room inti=rely by myself, the whole matter can be attended to with most perfect safty, I <know> it is the will of God that you should comfort <me> now in this time of affliction, or not at[ta]l now is the time or never, but I hav[e] no kneed of saying any such thing, to you, for I know the goodness of your hearts, and that you will do the will of the Lord, when it is made known to you; the only thing to be careful of; is to find out when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safty: only be careful to escape observation, as much as possible, I know it is a heroick undertakeing; but so much the greater frendship, and the more Joy, when I see you I <will> tell you all my plans, I cannot write them on paper, burn this letter as soon as you read it; keep all locked up in your breasts, my life depends upon it. one thing I want to see you for is <to> git the fulness of my blessings sealed upon our heads, &c. you wi will pardon me for my earnest=ness on <this subject> when you consider how lonesome I must be, your good feelings know how to <make> every allowance for me, I close my letter, I think Emma wont come tonight if she dont dont fail to come to night. I subscribe myself your most obedient, <and> affectionate, companion, and friend.

Joseph Smith

Some critics point to this letter as evidence the Joseph wrote a private and secret "love letter" to Sarah Ann, requesting that she visit him while he was in seclusion. Others believe that the letter was a request to Sarah Ann's parents to bring their daughter to him so that he could obtain "comfort," with the implication that "comfort" involved intimate relations.

How do critics of the Church portray Joseph Smith's letter to the Whitney family as a "love letter"?

Critical treatments of the letter: Was this a "love" letter to Sarah Ann?

Did Joseph Smith write a private and secret "love letter" to Sarah Ann Whitney? Was this letter a request to Sarah Ann's parents to bring her to Joseph? Was Joseph trying to keep Sarah Ann and Emma from encountering one another? Certain sentences extracted from the letter might lead one to believe one or all of these things. Critics use this to their advantage by extracting only the portions of the letter which support the conclusions above. We present here four examples of how the text of the letter has been employed by critics in order to support their position that Joseph was asking the Whitney's to bring Sarah Ann over for an intimate encounter. The text of the full letter is then examined again in light of these treatments.

Critical presentation #1

Consider the following excerpt from a website that is critical of the Church. Portions of the Whitney letter are extracted and presented in the following manner:

... the only thing to be careful of; is to find out when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safty. ... Only be careful to escape observation, as much as possible, I know it is a heroick undertakeing; but so much the greater friendship, and the more Joy, when I see you I will tell you all my plans, I cannot write them on paper, burn this letter as soon as you read it; keep all locked up in your breasts, my life depends upon it. ... I close my letter, I think Emma wont come tonight if she dont, dont fail to come to night, I subscribe myself your most obedient, and affectionate, companion, and friend. Joseph Smith.
—’’Rethinking Mormonism’’, "Did Joseph Smith have sex with his wives?" (Web page)

This certainly has all of the elements of a secret "love letter:" The statement that it would not be safe if Emma were there, the request to "burn this letter as soon as you read it," and the stealthy instructions for approaching the house. The question is, who was this letter addressed to? The critics on their web site clearly want you to believe that this was a private letter to Sarah Ann.

Critical presentation #2

Here is the way that Van Wagoner presents selected excerpts of the same letter. In this case, at least, he acknowledges that the letter was addressed to "the Whitney’s," rather than Sarah, but adds his own opinion that it "detailed [Joseph’s] problems in getting to see Sarah Ann without Emma's knowledge:"

My feelings are so strong for you since what has pased lately between us ... if you three would come and see me in this my lonely retreat, it would afford me great relief, of mind, if those with whom I am alied, do love me, now is the time to Afford me succor ... the only thing to be careful is to find out when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safety.
—Richard S. Van Wagoner, Mormon Polygamy: A History, 48.

Critical presentation #3

This version, presented by George D. Smith, presents excerpts from the letter which makes it sound like Joseph was absolutely lusting for the company of Sarah Ann. Smith even makes Napoleon Bonaparte a Joseph Smith doppelgänger by quoting a letter from the future Emperor to Josephine of their first night together:

"I have awakened full of you. The memory of last night has given my senses no rest. . . . What an effect you have on my heart! I send you thousands of kisses—but don’t kiss me. Your kisses sear my blood" (p. xi). George Smith then claims that a "young man of ambition and vision penned his own letter of affection to a young woman. It was the summer of 1842 when thirty-six-year-old Joseph Smith, hiding from the law down by the Mississippi River in Illinois, confessed:"

Smith then compares the excerpts from Napoleon's letter above to portions of the Whitney letter:

My feelings are so strong for you . . . come and see me in this my lonely retreat . . . now is the time to afford me succour . . . I have a room intirely by myself, the whole matter can be attended to with most perfect saf[e]ty, I know it is the will of God that you should comfort me.
—George D. Smith, "Nauvoo Polygamy: We Called It Celestial Marriage," Free Inquiry [Council for Secular Humanism] 28/3 (April–May 2008): 44–46.

Critical presentation #4

Finally, we have a version which acknowledges the full contents of the letter...but only after presenting it in the manner described above numerous times. The author eventually provides the full text of this letter (150 pages after its comparison with Napoleon). Since there are no extant "love letters" from Joseph Smith to any of his plural wives, the mileage that the author of Nauvoo Polygamy..."but we called it celestial marriage" extracts from the single letter to the Whitney's is simply astounding:

• "[i]t was eleven years after the Smiths roomed with the Whitneys that Joseph expressed a romantic interest in their daughter, as well." (p. 31)
• "recommended his friend, whose seventeen-year-old daughter he had just married, should 'come a little a head, and nock…at the window.'" (p. 53)
• "Emma Hale, Joseph's wife of fifteen years, had left his side just twenty-four hours earlier. Now Joseph declared that he was "lonesome," and he pleaded with Sarah Ann to visit him under cover of darkness. After all, they had been married just three weeks earlier. (p. 53)
• "As will be seen, conjugal visits appear furtive and constantly shadowed by the threat of disclosure." (p. 63)
• "when Joseph requested that Sarah Ann Whitney visit him and ‘nock at the window,’ he reassured his new young wife that Emma would not be there, telegraphing his fear of discovery if Emma happened upon his trysts." (p. 65)
• "Three weeks after the wedding, Joseph took steps to spend some time with his newest bride." (p. 138)
• "It was the ninth night of Joseph's concealment, and Emma had visited him three times, written him several letters, and penned at least one letter on his behalf…For his part, Joseph's private note about his love for Emma was so endearing it found its way into the official church history. In it, he vowed to be hers 'forevermore.' Yet within this context of reassurance and intimacy, a few hours later the same day, even while Joseph was still in grave danger and when secrecy was of the utmost urgency, he made complicated arrangements for a visit from his fifteenth plural wife, Sarah Ann Whitney." (p. 142)
• "Smith urged his seventeen-year-old bride to 'come to night' and 'comfort' him—but only if Emma had not returned….Joseph judiciously addressed the letter to 'Brother, and Sister, Whitney, and &c." (p. 142-143)
• "Invites Whitneys to visit, Sarah Ann to 'comfort me' if Emma not there. Invitation accepted." (p.. 147)
• "As if Sarah Ann Whitney's liaison were not enough…another marriage took place…." (p. 155)
• "summer 1842 call for an intimate visit from Sarah Ann Whitney…substantiate[s] the intimate relationships he was involved in during those two years." (p. 185)
• "his warning to Sarah Ann to proceed carefully in order to make sure Emma would not find them in their hiding place." (p. 236)
• "Just as Joseph sought comfort from Sarah Ann the day Emma departed from his hideout…." (p. 236)
• "Elizabeth [Whitney] was arranging conjugal visits between her daughter, Sarah Ann, and [Joseph]…." (p. 366)

One must assume that this is the closest thing that the author could find to a love letter, because the "real" love letters from Joseph to his plural wives do not exist. The author had to make do with this one, despite the fact that it did not precisely fit the bill. With judicious pruning, however, it can be made to sound sufficiently salacious to suit the purpose at hand: to "prove" that Joseph lusted after women.

The full story

In contrast to the sources above, Compton actually provides the complete text of the letter up front, and concludes that "[t]he Mormon leader is putting the Whitney's in the difficult position of having to learn about Emma's movements, avoid her, then meet secretly with him" and that the "cloak-and-dagger atmosphere in this letter is typical of Nauvoo polygamy."

What parts of the Whitney letter do the critics not mention?

As always, it is helpful to view the entire set of statements in content. Let's revisit the entire letter, this time with the selections extracted by the critics highlighted:

Nauvoo August 18th 1842

Dear, and Beloved, Brother and Sister, Whitney, and &c.—

I take this oppertunity to communi[c]ate, some of my feelings, privetely at this time, which I want you three Eternaly to keep in your own bosams; for my feelings are so strong for you since what has pased lately between us, that the time of my abscence from you seems so long, and dreary, that it seems, as if I could not live long in this way: and <if you> three would come and see me in this my lonely retreat, it would afford me great relief, of mind, if those with whom I am alied, do love me; now is the time to afford me succour, in the days of exile, for you know I foretold you of these things. I am now at Carlos Graingers, Just back of Brother Hyrams farm, it is only one mile from town, the nights are very pleasant indeed, all three of you come <can> come and See me in the fore part of the night, let Brother Whitney come a little a head, and nock at the south East corner of the house at <the> window; it is next to the cornfield, I have a room inti=rely by myself, the whole matter can be attended to with most perfect safty, I <know> it is the will of God that you should comfort <me> now in this time of affliction, or not at[ta]l now is the time or never, but I hav[e] no kneed of saying any such thing, to you, for I know the goodness of your hearts, and that you will do the will of the Lord, when it is made known to you; the only thing to be careful of; is to find out when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safty: only be careful to escape observation, as much as possible, I know it is a heroick undertakeing; but so much the greater frendship, and the more Joy, when I see you I <will> tell you all my plans, I cannot write them on paper, burn this letter as soon as you read it; keep all locked up in your breasts, my life depends upon it. one thing I want to see you for is <to> git the fulness of my blessings sealed upon our heads, &c. you wi will pardon me for my earnest=ness on <this subject> when you consider how lonesome I must be, your good feelings know how to <make> every allowance for me, I close my letter, I think Emma wont come tonight if she dont dont fail to come to night. I subscribe myself your most obedient, <and> affectionate, companion, and friend.

Joseph Smith

So, let’s take a look at the portions of the letter that are not highlighted.

Dear, and Beloved, Brother and Sister, Whitney, and &c.—

The letter is addressed to "Brother and Sister Whitney." Sarah Ann is not mentioned by name, but is included as "&c.," which is the equivalent of saying "and so on," or "etc." This hardly implies that what follows is a private "love letter" to Sarah Ann herself.

Could this have been an appeal to Sarah's parents to bring her to Joseph? In Todd Compton's opinion, Joseph "cautiously avoids writing Sarah's name." However, Joseph stated in the letter who he wanted to talk to:

I take this oppertunity to communi[c]ate, some of my feelings, privetely at this time, which I want you three Eternaly to keep in your own bosams;

Joseph wants to talk to "you three," meaning Newel, Elizabeth and Sarah Ann.

What was the real purpose of the letter written by Joseph Smith to the parents of Sarah Ann Whitney?

The one portion of the letter in which Joseph actually gives a reason for this meeting is often excluded by critics

Interestingly enough, the one portion of the letter in which Joseph actually gives a reason for this meeting is often excluded by critics:

..one thing I want to see you for is <to> git the fulness of my blessings sealed upon our heads, &c. you wi will pardon me for my earnest=ness on <this subject> when you consider how lonesome I must be, your good feelings know how to <make> every allowance for me...

According to Richard L. Bushman, this may have been "a reference perhaps to the sealing of Newel and Elizabeth in eternal marriage three days later." Compton adds, "This was not just a meeting of husband and plural wife, it was a meeting with Sarah's family, with a religious aspect.

Joseph needed to have the company of friends who supported him

In addition to the stated purpose of the meeting, Joseph "may have been a lonely man who needed people around him every moment." Consider this phrase (included in Van Wagoner's treatment, but excluded by the others):

...it would afford me great relief, of mind, if those with whom I am al[l]ied, do love me, now is the time to afford me succour, in the days of exile. (emphasis added)

These are not the words of a man asking his secret lover to meet him for a private tryst—they are the words of a man who wants the company of friends.

"...when Emma comes then you cannot be safe"

So, what about Emma? The letter certainly contains dire warnings about having the Whitney's avoid an encounter with Emma. We examine several possible reasons for the warning about Emma. Keep in mind Emma's stated concern just two days prior,

If it was pleasant weather I should contrive to see you this evening, but I dare not run too much of a risk, on account of so many going to see you. (History of the Church, Vol.5, Ch.6, p.109)

Joseph wished to discuss and/or perform a sealing ordinance that Emma had not yet received

Joseph had been sealed to Sarah Ann three weeks before without Emma's knowledge. Joseph may have wished to offer a sealing blessing to Newel and Elizabeth Whitney at this time. Given Joseph's indication to the Whitneys that he wished to "git the fulness of my blessings sealed upon our heads," and the fact that Emma herself was not sealed until she consented to the doctrine of plural marriage nine months later, Joseph may have felt that Emma’s presence would create an uncomfortable situation for all involved—particularly if she became aware of his sealing to Sarah Ann.

Joseph wished to avoid involving his friends in case he were found by those looking for him

If Joseph was in hiding, he had good reason to avoid being found (hence the request to burn the letter that disclosed his location). He would also not want his friends present in case he were to be found. Anyone that was searching for Joseph knew that Emma could lead them to him if they simply observed and followed her. If this were the case, the most dangerous time for the Whitney's to visit Joseph may have been when Emma was there—not necessarily because Emma would have been angered by finding Sarah Ann (after all, Emma did not know about the sealing, and she would have found all three Whitney's there—not just Sarah Ann), but because hostile men might have found the Whitney's with Joseph. Note that Joseph's letter states that "when Emma comes then you cannot be safe, but when she is not here, there is the most perfect safty: only be careful to escape observation, as much as possible." Joseph wanted the Whitneys to avoid observation by anyone, and not just by Emma.

See Biography:

A biography of Sarah Ann Whitney may be viewed on Brian and Laura Hales' website "josephsmithspolygamy.org".

⍗

Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 282, 572n8 (PB) ( Index of claims ) (Citing G.D. Smith) Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 349-350. ( Index of claims ) (this treatment is responsible) MormonThink.com website (as of 28 April 2012). Page: http://mormonthink.com/joseph-smith-polygamy.htm George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), ix-x, 53-54, 65, 142, 144, 185, 236, 366. ( Index of claims , (Detailed book review)) George D. Smith, “Nauvoo Polygamy: We Called It Celestial Marriage,” Free Inquiry [Council for Secular Humanism] 28/3 (April–May 2008): 44–46. Richard S. Van Wagoner, Mormon Polygamy: A History (Salt Lake City: Signature Books, 1989), 48. ’’Rethinking Mormonism’’, “Did Joseph Smith have sex with his wives?” (Web page)

Notes

References

283, 572n10 (PB)

Claim

• Did Sarah Pratt's rejection of the Church have to do with her having been propositioned by Joseph?

Author's source(s)

• W. Wyl, Mormon Portraits, 62.

Response

• John C. Bennett

283, 572n11 (PB) - Why did Joseph publicly deny polygamy, when he stated: "What a thing it is for a man to be accused of committing adultery, and having seven wives, when I can only find one?"

The author(s) of One Nation Under Gods make(s) the following claim:

Why did Joseph publicly deny polygamy, when he stated: "What a thing it is for a man to be accused of committing adultery, and having seven wives, when I can only find one?"

Author's sources: History of the Church, vol. 6, 410-411.

FAIR's Response

FAIR Answers—back to home page

V

Articles about Plural marriage

Doctrinal foundation of plural marriage	Purpose of plural marriage Plural marriage as a requirement for exaltation Plural marriage in early Christianity Plural marriage in the Book of Mormon Plural marriage and the Bible
Introduction of plural marriage	Initiation of the practice of plural marriage 1835 Doctrine and Covenants denies polygamy Fanny Alger was Joseph Smith's first plural wife Joseph Smith hid polygamy from the general Church membership Divine manifestations to plural wives and families Plural marriage and the law
Questions about Joseph Smith and plural marriage	Initiation of the practice of plural marriage Fanny Alger was Joseph Smith's first plural wife Joseph Smith hid polygamy from the general Church membership Joseph Smith's marriages to young women Did Joseph Smith coerce women to marry him? Mormon women refusing offers of plural marriage Polyandry Joseph Smith and children through plural marriage Marrying other men's wives? Joseph Smith hiding plural marriages from his first wife, Emma Emma Smith's reaction to Joseph Smith's plural marriages Emma Smith in Doctrine and Covenants 132 Did Joseph have lustful motives for practicing polygamy? Did Joseph Smith send men on missions in order to steal their wives? Did Joseph Smith practice polygamy for the purpose of monetary gain?
John C. Bennett and Nauvoo polygamy	Bennett before Nauvoo Bennett and Prostitution Brothel at Nauvoo Rise and Fall of Bennett Sarah Pratt Nancy Rigdon Sidney Rigdon
Plural wives of Joseph Smith	Divine manifestations to plural wives and families Emma Smith Fanny Alger Louisa Beaman Prescindia Lathrop Huntington Buell Sarah Kingsley Howe Cleveland Agnes Moulton Coolbrith Elizabeth Davis Goldsmith Brackenbury Durfee Esther Dutcher Hannah S. Ells Olive Grey Frost Desdemona Catlin Wadsworth Fulmmer Lucinda Pendleton Morgan Harris Clarissa Reed Hancock Elvira Annie Cowles Holmes Sarah Maryetta Kingsley Howe Marinda Nancy Johnson Hyde Vienna Jacques Zina Diantha Huntington Jacobs Almera Johnson Helen Mar Kimball Maria Lawrence Sarah Lawrence Mary Elizabeth Rollins Lightner Malissa Lott Sylvia Sessions Lyon Martha McBride Eliza Partridge Emily Partridge Rhoda Richards Ruth Vose Sayers Patty Bartlett Sessions Delcena Diadamia Johnson Sherman "Miss Smith" Mary Heron Snider Eliza R. Snow Lucy Walker Sarah Ann Whitney Nancy Maria Winchester Flora Ann Woodworth Fanny Young
Plural marriage in Utah	Difficulties with plural marriage Brigham Young's statements regarding plural marriage John Taylor's statements regarding polygamy Latter-day Saints and divorce in the nineteenth century Prevalence of plural marriage in Utah
End of plural marriage	The First Manifesto Official Declaration Number 1 Plural marriage practiced after the First Manifesto The Church of Jesus Christ and plural marriage today

Did Joseph Smith ever publicly attempt to teach the doctrine of plural marriage?

Joseph initiated the practice of polygamy and hid it from the general Church membership during his lifetime

It is true that Joseph did not always tell others about plural marriage. One critic of the Church claims, "Joseph Smith publicly lied about his practice of polygamy, and lied to his own wife (Emma) about the practice."

Joseph made at least one attempt to teach the doctrine, but it was rejected

Joseph did, however, make an attempt to teach the doctrine to the Saints. When Joseph tried to teach the doctrine, it was rejected by many Saints, including Emma, his wife. Joseph then began to teach the doctrine privately to those who would obey. A contemporary journal describes the reaction to Joseph's attempt to teach this doctrine:

When the prophet "went to his dinner," [Joseph Lee] Robinson wrote, "as it might be expected several of the first women of the church collected at the Prophet’s house with his wife [and] said thus to the prophet Joseph O mister Smith you have done it now it will never do it is all but Blassphemy you must take back what you have said to day is it is outrageous it would ruin us as a people." So in the afternoon session Smith again took the stand, according to Robinson, and said "Brethren and Sisters I take back what we said this morning and leave it as though there had been nothing said."

Why did Joseph keep the doctrine of plural marriage private?

The Saints would have suffered negative consequences

Keeping the doctrine private was also necessary because the enemies of the Church would have used it as another justification for their assault on the Saints. Orson Hyde looked back on the Nauvoo days and indicated what the consequences of disclosure would have been:

In olden times they might have passed through the same circumstances as some of the Latter-day Saints had to in Illinois. What would it have done for us, if they had known that many of us had more than one wife when we lived in Illinois? They would have broken us up, doubtless, worse than they did.

It is thus important to realize that the public preaching of polygamy—or announcing it to the general Church membership, thereby informing the public by proxy—was simply not a feasible plan.

Why did Joseph Smith say "I had not been married scarcely five minutes...before it was reported that I had seven wives"?

The Laws sought to have Joseph indicted for adultery and perjury

This statement refers to Joseph's well-known declaration on 26 May 1844 in his "Address of the Prophet—His Testimony Against the Dissenters at Nauvoo". Significantly, this address was given the day after the Laws sought to have Joseph indicted for adultery in the case of Maria Lawrence. (They also sought to indict him on a charge of perjury.)

Many have criticized or been concerned by the secrecy with which Joseph instituted plural marriage without appreciating the realities of the dangers involved. Illinois law only criminalized adultery or fornication if it was "open". Since Joseph was sealed to his plural wives for either eternity, or for time and eternity, he did not view these relationships as constituting adultery or fornication. Therefore, under Illinois law, as long as Joseph and his plural wives did not live in an "open," or "public," manner, they were not guilty of breaking any civil law then in force in Illinois. Furthermore, this reality explains some of Joseph's public denials, since he could be truthfully said to not be guilty of the charges leveled against him: he was not committing adultery or fornication.

Joseph was refuting the charge of adultery, not the fact that he had "seven wives"

History of The Church 6:410-411:

I had not been married scarcely five minutes, and made one proclamation of the Gospel, before it was reported that I had seven wives. I mean to live and proclaim the truth as long as I can.

This new holy prophet [William Law] has gone to Carthage and swore that I had told him that I was guilty of adultery. This spiritual wifeism! Why, a man dares not speak or wink, for fear of being accused of this.....

A man asked me whether the commandment was given that a man may have seven wives; and now the new prophet has charged me with adultery. I never had any fuss with these men until that Female Relief Society brought out the paper against adulterers and adulteresses.

Dr. Goforth was invited into the Laws' clique, and Dr. Foster and the clique were dissatisfied with that document, and they rush away and leave the Church, and conspire to take away my life; and because I will not countenance such wickedness, they proclaim that I have been a true prophet, but that I am now a fallen prophet.

[Joseph H.] Jackson has committed murder, robbery, and perjury; and I can prove it by half-a-dozen witnesses. Jackson got up and said—"By God, he is innocent," and now swears that I am guilty. He threatened my life.

There is another Law, not the prophet, who was cashiered for dishonesty and robbing the government. Wilson Law also swears that I told him I was guilty of adultery. Brother Jonathan Dunham can swear to the contrary. I have been chained. I have rattled chains before in a dungeon for the truth's sake. I am innocent of all these charges, and you can bear witness of my innocence, for you know me yourselves.

When I love the poor, I ask no favors of the rich. I can go to the cross—I can lay down my life; but don't forsake me. I want the friendship of my brethren.—Let us teach the things of Jesus Christ. Pride goes before destruction, and a haughty spirit before a downfall.

Be meek and lowly, upright and pure; render good for evil. If you bring on yourselves your own destruction, I will complain. It is not right for a man to bare down his neck to the oppressor always. Be humble and patient in all circumstances of life; we shall then triumph more gloriously. What a thing it is for a man to be accused of committing adultery, and having seven wives, when I can only find one.

I am the same man, and as innocent as I was fourteen years ago; and I can prove them all perjurers. I labored with these apostates myself until I was out of all manner of patience; and then I sent my brother Hyrum, whom they virtually kicked out of doors.

Note the rejection of the term "spiritual wifeism". Note that "spiritual wifeism" likely refers to John C. Bennett's pattern of seduction and sexual license, which the Saints were always at pains to deny.

Joseph was not merely bluffing, nor was he lying—he literally could prove that the Laws were perjuring themselves on this point

In light of the circumstances under which they were spoken, Joseph's words were carefully chosen. Joseph was not merely bluffing, nor was he lying—he literally could prove that the Laws were perjuring themselves on this point in the charges brought only the day before.

Bradshaw cites a portion of Joseph's above statement, and then concludes:

A review of Joseph's remarks in light of the circumstances under which they were spoken shows that Joseph's words were carefully chosen. In this speech, Joseph was specifically reacting to the indictments for perjury and adultery that were presented by the grand jury the day earlier. Thus, when Joseph affirmed during the same speech: "I am innocent of all these charges," he was in particular refuting a claim that he and Maria [Lawrence] had openly and notoriously cohabitated, thus committing the statutory offense of adultery. He was also refuting the perjury charge. While the overall tone of Joseph's remarks may seem misleading, it is understandable that Joseph would have taken pains to dodge the plural marriage issue. By keeping his plural marriages in Nauvoo secret, Joseph effectively kept them legal, at least under the Illinois adultery statute.

Was Joseph Smith ever charged with adultery under Illinois law?

William and Wilson Law charged Joseph with adultery in the case of Maria Lawrence

Joseph Smith was, in fact, once charged with adultery under Illinois Law. This occurred shortly before his death, when Robert Foster, William Law (Joseph's former counselor in the First Presidency) and Law's brother Wilson charged Joseph with adultery in the case of Maria Lawrence. Joseph took an aggressive stance in the defense of himself and Maria, which would be surprising if Illinois law was as detrimental to his case as many have assumed.

For example, as soon as Joseph was charged, two days later he and his supporters "rode to Carthage, intent on having" the charge "'investigated.'"

Illinois law only criminalized adultery or fornication if it was "open"

It is vital to understand, however, that:

Joseph Smith could not have been properly convicted of adultery under the law of Illinois in 1844. Illinois law only criminalized adultery or fornication if it was "open". Had Joseph lived to face trial on this charge, he would have had good reason to expect acquittal because his relationships with his plural wives were not open, but were kept confidential and known by a relative few. Given a fair trial on this indictment, Joseph could have relied on several legal defenses.

Joseph's relationships with his plural wives did not meet this definition

The same author emphasized:

The term "open" in [the Illinois Criminal Code of the day] is a key element of this crime. The meaning of this term was then and still today is generally understood in law to cover conduct that is "notorious," "exposed to public view," or "visible," and which is "not clandestine." Joseph's relationships with his plural wives did not meet this definition.

Were there any similar cases under Illinois adultery statute which demonstrate that Joseph was not breaking the law?

Two cases decided after Joseph's death demonstrate that there was nothing which would have permitted conviction

Two cases decided after Joseph's death but under the same legal regime likewise demonstrate that there was nothing about Maria and Joseph's relationship (regardless of whether or not they had sexual relations) which would have permitted conviction under the Illinois adultery statute. Additionally, Stephen R. Douglas (the famed Illinois judge and later candidate for the presidency of the United States) and Thomas Ford (the governor of Illinois at the time of Joseph's murder) prosecuted adultery cases during their legal careers and both were definitive that an "open" and "notorious" aspect to the cohabitation had to be proven under the statute.

If Joseph been charged by his wife Emma with adultery, this could have served as grounds for divorce under Illinois law

By contrast, had Joseph been charged by his wife Emma with adultery, this could have served as grounds for divorce, and did not require the stringent requirements of being "open" or "notorious."

It was later realized that Illinois law would probably support the practice of Latter-day Saint plural marriage, so they changed the wording of the law

Even Joseph's near-contemporaries would later realize that Illinois law would probably support the practice of Latter-day Saint plural marriage, perhaps even if done so openly.

Recognizing the breadth of [the] state constitutional provision [for religious freedom] as it stood in 1844, Illinois adopted a new constitution in 1869 that introduced a number of changes in the clause governing religious liberty, including wording specifically intended to give the state authority to prohibit Mormon polygamy or other religiously-based practices that might be deemed offensive. Comments by certain delegates to the 1869 Illinois Constitutional Convention show taht there was a concern that the Mormon practice of plural marriage could be protected under the state constitution....

Several delegates expressed support for changes in the wording of the Illinois constitution in order to protect the state from what they viewed as extreme forms of worship, including Mormon polygamy. These delegates feared that the more liberal wording of the earlier constitution (in force in Joseph's day) might actually protected practices such as polygamy. One such delegate was Thomas J. Turner...[who] stated:"...Mormonism is a form of religion 'grant it, a false religion' nevertheless, it claims to be the true Christian religion...[d]o we desire that the Mormons shall return to our State, and bring with them polygamy?"

Gregory L. Smith, M.D., "Polygamy, Prophets, and Prevarication: Frequently and Rarely Asked Questions about the Initiation, Practice, and Cessation of Plural Marriage in The Church of Jesus Christ of Latter-day Saints"

Gregory L. Smith, M.D.,  FairMormon Papers, (2005)

Critics charge that Joseph Smith and his successors made repeated public statements in which they hid or frankly denied the practice of polygamy, despite knowledge to the contrary. It is argued that this dishonesty is morally dubious and inconsistent with the Church’s purported principles.

The concept of “civil disobedience” is essential to understanding those occasions in which Joseph Smith or other Church members were not forthright about the practice of polygamy.
Like obedience to civil law, honesty and integrity are foundational values to the Church of Jesus Christ. Indeed, the success which critics have in troubling members of the Church with tales of polygamy and its deceptive circumstances is, in a way, a compliment to the Church. If the Church as an institution typically taught its members to have a casual disregard for the truth, a discovery that Joseph Smith had deceived others about polygamy would not be troubling to most. But, because the Church (contrary to the suggestions of some critics) really does teach its members to aspire to live elevated lives of moral rectitude, the discovery that deception was involved with polygamy can come as something of a shock. Disillusionment can ensue if we follow the critics in assuming that because Joseph occasionally misled others in this specific context, he must therefore have lied about everything else, and been absolutely unworthy of trust.

But, as we have seen, the practice of polygamy must be viewed in its moral context as an act of religious devotion which the Saints were unwilling to forego simply because the state or society disapproved.

Click here to view the complete article

Joseph Smith's Polygamy: "1840—Plural Marriage Secretly Introduced", by Brian C. Hales

Summary: Sometime in 1840 Joseph Smith first broached the topic of plural marriage privately to trusted friends. Most of the apostles were in England and thus were unavailable for an introduction to the practice.

(Click here for full article)

Notes

284 (PB)

Claim

• Weren't many of Joseph's plural wives teenagers?

Author's source(s)

• No source provided.

Response

• Polygamy book/Age of wives

285, 575n21 (HB) 573n21 (PB) - "Elohim and Heavenly Mother made countless spirit babies via celestial sex"

The author(s) of One Nation Under Gods make(s) the following claim:

 Author's quote: "Coexisting with these two deities was a limitless amount of cosmic spirit matter known as "intelligence," out of which Elohim and Heavenly Mother made countless spirit babies via celestial sex."

Author's sources:

• McConkie, Mormon Doctrine, 387, 750.
• Brigham Young, Journal of Discourses 11:122..
• Orson Pratt, "The Pre-Existence of Man," The Seer, March 1853, vol. 1, no. 3, 38

FAIR's Response

• The author uses the offensive term "celestial sex" to characterize LDS beliefs related to the pre-existence.
• The sources quoted, Bruce R. McConkie, Brigham Young, and Orson Pratt never use the term "celestial sex."
• No LDS leader has ever used the term "celestial sex."
• The term "celestial sex" was popularized in Ed Decker's 1982 anti-Mormon film The God Makers. This source is not credited as a source by the author, but its influence is obvious.
• Loaded and prejudicial language
• This claim is also made in Becoming Gods, p. 154, 392n14

Question: Do Latter-day Saints believe in a practice called "celestial sex," and that this is the manner in which "spirit children" are formed?

It is the critics of the Church that invented and use the offensive term "celestial sex"

This is not a term used by Latter-day Saints. It has, in fact, never been used by Latter-day Saints. The use of the term "celestial sex" by critics is intended to be demeaning and shocking to Latter-day Saints or interested readers. The use of such tactics may say much about the mainstream culture's preoccupation with sexual behavior. However, it says nothing about the actual beliefs of Church members.

Critics of the Church twist LDS beliefs into a form that makes them look ridiculous. Quotes made by early LDS leaders are often used to support the claim that Latter-day Saints believe in “Celestial sex.” It should be noted, however, that LDS leaders have never used the term "Celestial sex." This phrase was coined by critics of the Church, likely for its “shock value” in portraying the following concepts in LDS belief:

1. The belief that God the Father has a physical body.
2. The belief that there exists a Heavenly Mother who also possesses a physical body.
3. The belief that our Heavenly Father and Mother together are capable of creating “spirit children.”

Critics take these ideas and combine them, leading to a declaration that Latter-day Saints therefore believe in “Celestial sex.” Various anti-Mormon works then use this idea to mock LDS beliefs or shock their readers—though this claim does not describe LDS beliefs, but the critics' caricature of them.

One of the earliest uses of the term "celestial sex" was in the anti-Mormon film The God Makers

For example, the 1982 anti-Mormon film The God Makers makes reference to “engaging in celestial sex with their goddess wives." One woman in the film, who is claimed to have once been a Latter-day Saint, expresses the idea that the primary goal of women in the Church is to "become a goddess in heaven" in order to "multiply an earth" and be "eternally pregnant." The claim that Latter-day Saints expect to have "endless Celestial sex" in order to populate their own planet is very popular among critics of the Church, though members themselves would not explain their beliefs in that way.

The critics' assumptions simply take what we know about our physical world and naively apply it to the afterlife. When one examines the critics’ point further, a key question ought to be raised: How does the union of two immortal beings in a physical manner produce spirit offspring? Latter-day Saint belief is that “spirit children” only receive a physical body upon being born on earth.

This question, of course, cannot be answered. It is pointless to speculate on the exact manner in which “spirit children” are produced, and to assume that this occurs through “Celestial sex” and being "eternally pregnant" is to apply a worldly mindset to a spiritual process. The bottom line: Latter-day Saints do not know the mechanism by which “spirit children” are produced, and no LDS doctrine claims that "celestial sex" and being "eternally pregnant" are the means.

Question: What have Latter-day Saint leaders actually said about the method of procreation in the afterlife?

Church leaders have said very little about this, because little is known about the process

The fact that we do not know the exact process by which “spirit children” are created does not mean that LDS leaders have not speculated on the process. There are a few quotes that are often used to support the critics’ concept of “Celestial sex," which we will now examine:

Bruce R. McConkie, Mormon Doctrine, p. 387

"[I]ntelligence or spirit element became intelligences after the spirits were born as individual [spirit] entities."

Bruce R. McConkie, Mormon Doctrine, p. 750

"Our spirit bodies had their beginning in pre-existence when we were born as the spirit children of God our Father. Through that birth process spirit element was organized into intelligent entities."

Brigham Young, Journal of Discourses, vol. 11, 122

"[God] created man, as we create our children; for there is no other process of creation in heaven, on the earth, in the earth, or under the earth, or in all the eternities, that is, that were, or that ever will be."
— Brigham Young, Journal of Discourses 11:122..

John A. Widtsoe, A Rational Theology, p. 69

The author of the anti-Mormon book Becoming Gods says the following:

"As for the sexual aspect of this event, LDS apostle John A. Widtsoe explained, 'Sex Among the Gods. Sex, which is indispensable on this earth for the perpetuation of the human race, is an eternal quality which has its equivalent everywhere.'" (p. 392, n14)

Upon reading the quote above, it does indeed sound as if Widtsoe is talking about a “sex act” among gods. It must be noted, however, that Widtsoe referred to "sex" as a "quality" rather than a "practice." Of course, the fact that two genders exist at all implies that it somehow takes both to accomplish the creation of spirit children. Looking at Widtsoe’s quote in context, we learn that he is not speaking about the sex act, but about gender:

Sex Among the Gods.
Sex, which is indispensable on this earth for the perpetuation of the human race, is an eternal quality which has its equivalent everywhere. It is indestructible. The relationship between men and women is eternal and must continue eternally. In accordance with Gospel philosophy there are males and females in heaven. Since we have a Father, who is our God, we must also have a mother, who possesses the attributes of Godhood. This simply carries onward the logic of things earthly, and conforms with the doctrine that whatever is on this earth is simply a representation of spiritual conditions of deeper meaning than we can here fathom.

Would a “sex act” be considered a “quality” that was “indestructible?” Critics rely on contextual presentism by quoting the term "sex" without the context that makes its meaning clear. It is more reasonable to consider “gender” a “quality” that is “indestructible.” Consider the following quote from James E. Talmage.

“We affirm as reasonable, scriptural, and true, the eternity of sex among the children of God. The distinction between male and female is no condition peculiar to the relatively brief period of mortal life. It was an essential characteristic of our pre-existent condition, even as it shall continue after death, in both disembodied and resurrected states .... [The] scriptures attest a state of existence preceding mortality, in which the spirit children of God lived, doubtless with distinguishing characteristics, including the distinction of sex, "before they were [created] naturally upon the face of the earth." ("The Eternity of Sex," Millennial Star (24 August 1922): 530.)"

Note the phrase “the distinction of sex.” Talmage is not talking about a “sex act,” but rather the distinction between the two sexes or genders.

285, 574n25 (PB) - "Earth, by the way, in this Mormon scenario, was fashioned as part of a joint creative project supervised by the most faithful of Heavenly Father's spiritual progeny"

The author(s) of One Nation Under Gods make(s) the following claim:

 Author's quote: "Earth, by the way, in this Mormon scenario, was fashioned as part of a joint creative project supervised by the most faithful of Heavenly Father's spiritual progeny (e.g., Jesus, Joseph Smith, Noah, Adam, John the Baptist, etc.). Elohim's other spirit children included: Lucifer, who would become the Devil (a.k.a. Satan); Napoleon; George Washington; Joseph Smith; Louis Armstrong, Donny and Marie Osmond, Senator Orrin Hatch, U.S. President George W. Bush, and everyone else who has ever lived on this planet."

Author's sources: McConkie, 169.

FAIR's Response

286, 574n26 (PB)

Claim

• Do Latter-day Saints believe that God the Father is a "polygamous god?"

Author's source(s)

• Orson Pratt, "Celestial Marriage," The Seer, November 1853, vol. 1, no. 11, 172.
• John J. Stewart, Brigham Young and His Wives and The True Story of Plural Marriage, 41.

Response

• Elohim a "polygamous god"?
• The Seer
• Criticism of Mormonism/Books/Loaded and prejudicial language

286 (PB) - Do Latter-day Saints believe that God the Father is "the god of this planet"?

The author(s) of One Nation Under Gods make(s) the following claim:

Do Latter-day Saints believe that God the Father is "the god of this planet"?

Author's sources: No source provided.

FAIR's Response

286, 575n29 (PB)

Claim

• Do Latter-day Saints believe that our mortal life is similar to what God the Father had to go through in order to become God?

Author's source(s)

• McConkie, 64.

Response

• Nature of God/Deification of man

287 (PB)

Claim

•  Author's quote: "More spirit children means more power, which in turn pushes a Mormon male further up the hierarchical ladder of gods in our universe."

Author's source(s)

• Author's opinion.

Response

• This statement is not LDS doctrine—it is the creation of the author.
• Nature of God/Deification of man/Gods of their own planets
• Absurd claims

287, 575n38(PB) - Latter-day Saints do not believe that Jesus Christ was not "conceived in any way that might be considered supernatural"

The author(s) of One Nation Under Gods make(s) the following claim:

Is it true that Latter-day Saints do not believe that Jesus Christ was not "conceived in any way that might be considered supernatural" and that He was not "miraculously begotten, for instance, by the Holy Ghost, as Christianity teaches"?

Author's sources: Brigham Young, April 9, 1852, Journal of Discourses, vol. 1, 51.

FAIR's Response

• Use of sources: Conception of Christ
• This claim is also made in Becoming Gods, p. 183

Question: Do Latter-day Saints believe that Mary was still a virgin when Jesus was born?

Latter-day Saints believe in the virgin birth

It is claimed that Latter-day Saints believe Jesus was conceived through sexual intercourse between God the Father and Mary, and that Mary therefore was not a virgin when Jesus was born. It is also claimed that Latter-day Saints reject the "Evangelical belief" that "Christ was born of the virgin Mary, who, when the Holy Ghost came upon her, miraculously conceived the promised messiah."

Often used as evidence are a handful statements from early LDS leaders, such as Brigham Young, that directly or indirectly support this idea. However, such statements do not represent the official doctrine of the Church. The key, official doctrine of the Church is that Jesus is literally the son of God (i.e., this is not a symbolic or figurative expression), and Mary was a virgin before and after Christ's conception.

At the annunciation, Mary questioned the angel about how she could bear a child: "How shall this be, seeing I know not a man?" (Luke 1:34; the expression "know" in the Greek text is a euphemism for sexual relations). Nephi likewise described Mary as a virgin (1 Nephi 11:13-20), as did Alma₁ (Alma 7:10).

Latter-day Saints believe Jesus was the Only Begotten of the Father in the flesh

Latter-day Saints do believe that Jesus Christ was literally the Son of God, not the son of Joseph or even the son of the Holy Ghost. (see 2 Ne 25꞉12 and D&C 93꞉11) As Ezra Taft Benson stated,

[T]he testimonies of appointed witnesses leave no question as to the paternity of Jesus Christ. God was the Father of His fleshly tabernacle, and Mary, a mortal woman, was His mother. He is therefore the only person born who rightfully deserves the title “the Only Begotten Son of God.”

The Church does not take an official position on this issue

⍗

Statements about matters about which there is no official doctrine

J. Reuben Clark	This is one of many issues about which the Church has no official position. As President J. Reuben Clark taught under assignment from the First Presidency: Here we must have in mind—must know—that only the President of the Church, the Presiding High Priest, is sustained as Prophet, Seer, and Revelator for the Church, and he alone has the right to receive revelations for the Church, either new or amendatory, or to give authoritative interpretations of scriptures that shall be binding on the Church.... When any man, except the President of the Church, undertakes to proclaim one unsettled doctrine, as among two or more doctrines in dispute, as the settled doctrine of the Church, we may know that he is not "moved upon by the Holy Ghost," unless he is acting under the direction and by the authority of the President. Of these things we may have a confident assurance without chance for doubt or quibbling.
Harold B. Lee	Harold B. Lee was emphatic that only one person can speak for the Church: All over the Church you're being asked this: "What does the Church think about this or that?" Have you ever heard anybody ask that question? "What does the Church think about the civil rights legislation?" "What do they think about the war?" "What do they think about drinking Coca-Cola or Sanka coffee?" Did you ever hear that? "What do they think about the Democratic Party or ticket or the Republican ticket?" Did you ever hear that? "How should we vote in this forthcoming election?" Now, with most all of those questions, if you answer them, you're going to be in trouble. Most all of them. Now, it's the smart man that will say, "There's only one man in this church that speaks for the Church, and I'm not that one man." I think nothing could get you into deep water quicker than to answer people on these things, when they say, "What does the Church think?" and you want to be smart, so you try to answer what the Church's policy is. Well, you're not the one to make the policies for the Church. You just remember what the Apostle Paul wrote to the Corinthians. He said, "For I determined not to know any thing among you, save Jesus Christ, and him crucified" (1 Corinthians 2:2). Well now, as teachers of our youth, you're not supposed to know anything except Jesus Christ and Him crucified. On that subject you're expected to be an expert. You're expected to know your subject. You're expected to have a testimony. And in that you'll have great strength. If the President of the Church has not declared the position of the Church, then you shouldn't go shopping for the answer.
First Presidency	This was recently reiterated by the First Presidency (who now approves all statements published on the Church's official website): Not every statement made by a Church leader, past or present, necessarily constitutes doctrine. A single statement made by a single leader on a single occasion often represents a personal, though well-considered, opinion, but is not meant to be officially binding for the whole Church. With divine inspiration, the First Presidency...and the Quorum of the Twelve Apostles...counsel together to establish doctrine that is consistently proclaimed in official Church publications. This doctrine resides in the four “standard works” of scripture (the Holy Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price), official declarations and proclamations, and the Articles of Faith. Isolated statements are often taken out of context, leaving their original meaning distorted. In response to a letter "received at the office of the First Presidency of the Church of Jesus Christ of Latter-day Saints" in 1912, Charles W. Penrose of the First Presidency wrote: Question 14: Do you believe that the President of the Church, when speaking to the Church in his official capacity is infallible? Answer: We do not believe in the infallibility of man. When God reveals anything it is truth, and truth is infallible. No President of the Church has claimed infallibility. There is more material on official doctrine in the Church in this link.
References	Notes

What the Church has not taken a position on is how the conception took place, despite speculations by various early Church leaders

The canonized scriptures are silent on how the conception took place—even Nephi's detailed vision of then-future Messiah is veiled during the part where Mary conceives (1 Nephi 11:19).

Some early leaders of the Church felt free to express their beliefs on the literal nature of God's Fatherhood of Jesus' physical body

For example, Brigham Young said the following in a discourse given 8 July 1860:

"...[T]here is no act, no principle, no power belonging to the Deity that is not purely philosophical. The birth of the Saviour was as natural as are the births of our children; it was the result of natural action. He partook of flesh and blood—was begotten of his Father, as we were of our fathers."

Jesus shared God's genetic inheritance without necessarily requiring a sexual act to combine that inheritance with Mary's mortal contribution

But are these types of statements official Church doctrine, required for all believing Latter-day Saints to accept? No—they were never submitted to the Church for ratification or canonization. (See General authorities' statements as scripture.)

Critics have noted that this statement, and others like it, can be read to indicate there was sexual intercourse involved in the conception of Jesus. Regardless of this speculation--which goes beyond the textual data--Brigham Young's view may be seen by some contemporary Latter-day Saints as correct in that Jesus was literally physically the Son of God, just as much as any children are "of our fathers." Modern science has discovered alternative methods of conceiving children--e.g., in vitro "test tube" babies--that don't involve sexual intercourse. Thus, though processes such as artificial insemination were unknown to Brigham and thus likely not referenced by his statements, it does not necessarily follow from a modern perspective that the conception had to come about as the result of a literal sexual union. It is certainly not outside of God's power to conceive Christ by other means, while remaining his literal father. (Put another way, Jesus shared God's genetic inheritance, if you will, without necessarily requiring a sexual act to combine that inheritance with Mary's mortal contribution).

Ezra Taft Benson taught:

He was the Only Begotten Son of our Heavenly Father in the flesh—the only child whose mortal body was begotten by our Heavenly Father. His mortal mother, Mary, was called a virgin, both before and after she gave birth. (See 1 Nephi 11:20.)

Benson's emphasis is on both the literalness of Jesus' divine birth, and the fact that Mary's virginal status persisted even immediately after conceiving and bearing Jesus.

Church leaders' statements on the literal paternity of Christ were often a reaction to various ideas which are false

• they disagreed with the tendency of conventional Christianity to deny the corporeality of God. They thus insisted that God the Father had a "natural," physical form. There was no need, in LDS theology, for a non-physical, wholly spirit God to resort to a mysterious process to conceive a Son.
• they disagreed with efforts to "allegorize" or "spiritualize" the virgin birth; they wished it understood that Christ is the literal Son of God in a physical, "natural" sense of sharing both human and divine traits in His makeup. This can be seen to be a reaction against more "liberal" strains in Christianity that saw Jesus as the literal son of Mary and Joseph, but someone endowed with God's power at some point in His life.
• they did not accept that the Father, Son, and Holy Ghost were of one "essence," but rather believed that they are distinct Personages. Thus, it is key to LDS theology that Jesus is the Son of the Father, not the Holy Ghost. To a creedal, trinitarian Christian, this might be a distinction without a difference; for an LDS Christian it is crucial.

Bruce R. McConkie said this about the birth of Christ:

God the Father is a perfected, glorified, holy Man, an immortal Personage. And Christ was born into the world as the literal Son of this Holy Being; he was born in the same personal, real, and literal sense that any mortal son is born to a mortal father. There is nothing figurative about his paternity; he was begotten, conceived and born in the normal and natural course of events, for he is the Son of God, and that designation means what it says.

In the same volume, Elder McConkie explained his reason for his emphasis:

"Our Lord is the only mortal person ever born to a virgin, because he is the only person who ever had an immortal Father. Mary, his mother, "was carried away in the Spirit" (1 Ne. 11:13-21), was "overshadowed" by the Holy Ghost, and the conception which took place "by the power of the Holy Ghost" resulted in the bringing forth of the literal and personal Son of God the Father. (Alma 7:10; 2 Ne. 17:14; Isa. 7:14; Matt. 1:18-25; Luke 1:26-38.) Christ is not the Son of the Holy Ghost, but of the Father. (Doctrines of Salvation, vol. 1, pp. 18-20.) Modernistic teachings denying the virgin birth are utterly and completely apostate and false.

Note that McConkie emphasized the literal nature of Christ's divinity, his direct descent from the Father, and the fact that the Holy Ghost was a tool, but not the source of Jesus' divine Parenthood.

Harold B. Lee was clear that the method of Jesus' conception had not been revealed, and discouraged speculation on the matter

Harold B. Lee said,

We are very much concerned that some of our Church teachers seem to be obsessed of the idea of teaching doctrine which cannot be substantiated and making comments beyond what the Lord has actually said.

You asked about the birth of the Savior. Never have I talked about sexual intercourse between Deity and the mother of the Savior. If teachers were wise in speaking of this matter about which the Lord has said but very little, they would rest their discussion on this subject with merely the words which are recorded on this subject in Luke 1:34-35: "Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God."

Remember that the being who was brought about by [Mary's] conception was a divine personage. We need not question His method to accomplish His purposes. Perhaps we would do well to remember the words of Isaiah 55:8-9: "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts."

Let the Lord rest His case with this declaration and wait until He sees fit to tell us more.

287-8, 575n39 (PB) - Do Latter-day Saints believe that God the Father visited the earth to conceive Jesus Christ through Mary after "making her his wife"?

The author(s) of One Nation Under Gods make(s) the following claim:

Do Latter-day Saints believe that God the Father visited the earth to conceive Jesus Christ through Mary after "making her his wife" even though she was "his daughter" and "betrothed to Joseph?"

Author's sources:

• Brigham Young, Deseret News, October 10, 1866.
• Brigham Young, August 19, 1866, Journal of Discourses, vol. 11, 268. Brigham says, "The man Joseph, the husband of Mary, did not, that we know of, have more than one wife, but Mary the wife of Joseph had another husband. On this account infidels have called the Savior a bastard. This is merely a human opinion upon one of the inscrutable doings of the Almighty. That very babe that was cradled in the manger, was begotten, not by Joseph, the husband of Mary, but by another Being. Do you inquire by whom? He was begotten by God our heavenly Father. This answer may suffice you—you need never inquire more upon that point. Jesus Christ is the only begotten of the Father, and he is the Savior of the world, and full of grace and truth."
• Orson Pratt, :Celestial Marriage," The Seer, October 1853, vol. 1, no. 10, 158. (It should be noted that the First Presidency rejected Pratt's writings in The Seer as Church doctrine.)

FAIR's Response

• The author twists words in such a way that no Latter-day Saint would recognize this alleged part of their "theology."
• Use of sources: Conception of Christ

The conception of Jesus Christ

Jump to details:

• Question: Do Mormons believe that Mary was still a virgin when Jesus was born?
• Fox News, "21 Questions Answered About Mormon Faith"
• Improvement Era, "Peculiar Questions Briefly Answered"

Question: Do Latter-day Saints believe that Mary was still a virgin when Jesus was born?

Latter-day Saints believe in the virgin birth

It is claimed that Latter-day Saints believe Jesus was conceived through sexual intercourse between God the Father and Mary, and that Mary therefore was not a virgin when Jesus was born. It is also claimed that Latter-day Saints reject the "Evangelical belief" that "Christ was born of the virgin Mary, who, when the Holy Ghost came upon her, miraculously conceived the promised messiah."

Often used as evidence are a handful statements from early LDS leaders, such as Brigham Young, that directly or indirectly support this idea. However, such statements do not represent the official doctrine of the Church. The key, official doctrine of the Church is that Jesus is literally the son of God (i.e., this is not a symbolic or figurative expression), and Mary was a virgin before and after Christ's conception.

At the annunciation, Mary questioned the angel about how she could bear a child: "How shall this be, seeing I know not a man?" (Luke 1:34; the expression "know" in the Greek text is a euphemism for sexual relations). Nephi likewise described Mary as a virgin (1 Nephi 11:13-20), as did Alma₁ (Alma 7:10).

Latter-day Saints believe Jesus was the Only Begotten of the Father in the flesh

Latter-day Saints do believe that Jesus Christ was literally the Son of God, not the son of Joseph or even the son of the Holy Ghost. (see 2 Ne 25꞉12 and D&C 93꞉11) As Ezra Taft Benson stated,

[T]he testimonies of appointed witnesses leave no question as to the paternity of Jesus Christ. God was the Father of His fleshly tabernacle, and Mary, a mortal woman, was His mother. He is therefore the only person born who rightfully deserves the title “the Only Begotten Son of God.”

The Church does not take an official position on this issue

⍗

Statements about matters about which there is no official doctrine

J. Reuben Clark	This is one of many issues about which the Church has no official position. As President J. Reuben Clark taught under assignment from the First Presidency: Here we must have in mind—must know—that only the President of the Church, the Presiding High Priest, is sustained as Prophet, Seer, and Revelator for the Church, and he alone has the right to receive revelations for the Church, either new or amendatory, or to give authoritative interpretations of scriptures that shall be binding on the Church.... When any man, except the President of the Church, undertakes to proclaim one unsettled doctrine, as among two or more doctrines in dispute, as the settled doctrine of the Church, we may know that he is not "moved upon by the Holy Ghost," unless he is acting under the direction and by the authority of the President. Of these things we may have a confident assurance without chance for doubt or quibbling.
Harold B. Lee	Harold B. Lee was emphatic that only one person can speak for the Church: All over the Church you're being asked this: "What does the Church think about this or that?" Have you ever heard anybody ask that question? "What does the Church think about the civil rights legislation?" "What do they think about the war?" "What do they think about drinking Coca-Cola or Sanka coffee?" Did you ever hear that? "What do they think about the Democratic Party or ticket or the Republican ticket?" Did you ever hear that? "How should we vote in this forthcoming election?" Now, with most all of those questions, if you answer them, you're going to be in trouble. Most all of them. Now, it's the smart man that will say, "There's only one man in this church that speaks for the Church, and I'm not that one man." I think nothing could get you into deep water quicker than to answer people on these things, when they say, "What does the Church think?" and you want to be smart, so you try to answer what the Church's policy is. Well, you're not the one to make the policies for the Church. You just remember what the Apostle Paul wrote to the Corinthians. He said, "For I determined not to know any thing among you, save Jesus Christ, and him crucified" (1 Corinthians 2:2). Well now, as teachers of our youth, you're not supposed to know anything except Jesus Christ and Him crucified. On that subject you're expected to be an expert. You're expected to know your subject. You're expected to have a testimony. And in that you'll have great strength. If the President of the Church has not declared the position of the Church, then you shouldn't go shopping for the answer.
First Presidency	This was recently reiterated by the First Presidency (who now approves all statements published on the Church's official website): Not every statement made by a Church leader, past or present, necessarily constitutes doctrine. A single statement made by a single leader on a single occasion often represents a personal, though well-considered, opinion, but is not meant to be officially binding for the whole Church. With divine inspiration, the First Presidency...and the Quorum of the Twelve Apostles...counsel together to establish doctrine that is consistently proclaimed in official Church publications. This doctrine resides in the four “standard works” of scripture (the Holy Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price), official declarations and proclamations, and the Articles of Faith. Isolated statements are often taken out of context, leaving their original meaning distorted. In response to a letter "received at the office of the First Presidency of the Church of Jesus Christ of Latter-day Saints" in 1912, Charles W. Penrose of the First Presidency wrote: Question 14: Do you believe that the President of the Church, when speaking to the Church in his official capacity is infallible? Answer: We do not believe in the infallibility of man. When God reveals anything it is truth, and truth is infallible. No President of the Church has claimed infallibility. There is more material on official doctrine in the Church in this link.
References	Notes

What the Church has not taken a position on is how the conception took place, despite speculations by various early Church leaders

The canonized scriptures are silent on how the conception took place—even Nephi's detailed vision of then-future Messiah is veiled during the part where Mary conceives (1 Nephi 11:19).

Some early leaders of the Church felt free to express their beliefs on the literal nature of God's Fatherhood of Jesus' physical body

For example, Brigham Young said the following in a discourse given 8 July 1860:

"...[T]here is no act, no principle, no power belonging to the Deity that is not purely philosophical. The birth of the Saviour was as natural as are the births of our children; it was the result of natural action. He partook of flesh and blood—was begotten of his Father, as we were of our fathers."

Jesus shared God's genetic inheritance without necessarily requiring a sexual act to combine that inheritance with Mary's mortal contribution

But are these types of statements official Church doctrine, required for all believing Latter-day Saints to accept? No—they were never submitted to the Church for ratification or canonization. (See General authorities' statements as scripture.)

Critics have noted that this statement, and others like it, can be read to indicate there was sexual intercourse involved in the conception of Jesus. Regardless of this speculation--which goes beyond the textual data--Brigham Young's view may be seen by some contemporary Latter-day Saints as correct in that Jesus was literally physically the Son of God, just as much as any children are "of our fathers." Modern science has discovered alternative methods of conceiving children--e.g., in vitro "test tube" babies--that don't involve sexual intercourse. Thus, though processes such as artificial insemination were unknown to Brigham and thus likely not referenced by his statements, it does not necessarily follow from a modern perspective that the conception had to come about as the result of a literal sexual union. It is certainly not outside of God's power to conceive Christ by other means, while remaining his literal father. (Put another way, Jesus shared God's genetic inheritance, if you will, without necessarily requiring a sexual act to combine that inheritance with Mary's mortal contribution).

Ezra Taft Benson taught:

He was the Only Begotten Son of our Heavenly Father in the flesh—the only child whose mortal body was begotten by our Heavenly Father. His mortal mother, Mary, was called a virgin, both before and after she gave birth. (See 1 Nephi 11:20.)

Benson's emphasis is on both the literalness of Jesus' divine birth, and the fact that Mary's virginal status persisted even immediately after conceiving and bearing Jesus.

Church leaders' statements on the literal paternity of Christ were often a reaction to various ideas which are false

• they disagreed with the tendency of conventional Christianity to deny the corporeality of God. They thus insisted that God the Father had a "natural," physical form. There was no need, in LDS theology, for a non-physical, wholly spirit God to resort to a mysterious process to conceive a Son.
• they disagreed with efforts to "allegorize" or "spiritualize" the virgin birth; they wished it understood that Christ is the literal Son of God in a physical, "natural" sense of sharing both human and divine traits in His makeup. This can be seen to be a reaction against more "liberal" strains in Christianity that saw Jesus as the literal son of Mary and Joseph, but someone endowed with God's power at some point in His life.
• they did not accept that the Father, Son, and Holy Ghost were of one "essence," but rather believed that they are distinct Personages. Thus, it is key to LDS theology that Jesus is the Son of the Father, not the Holy Ghost. To a creedal, trinitarian Christian, this might be a distinction without a difference; for an LDS Christian it is crucial.

Bruce R. McConkie said this about the birth of Christ:

God the Father is a perfected, glorified, holy Man, an immortal Personage. And Christ was born into the world as the literal Son of this Holy Being; he was born in the same personal, real, and literal sense that any mortal son is born to a mortal father. There is nothing figurative about his paternity; he was begotten, conceived and born in the normal and natural course of events, for he is the Son of God, and that designation means what it says.

In the same volume, Elder McConkie explained his reason for his emphasis:

"Our Lord is the only mortal person ever born to a virgin, because he is the only person who ever had an immortal Father. Mary, his mother, "was carried away in the Spirit" (1 Ne. 11:13-21), was "overshadowed" by the Holy Ghost, and the conception which took place "by the power of the Holy Ghost" resulted in the bringing forth of the literal and personal Son of God the Father. (Alma 7:10; 2 Ne. 17:14; Isa. 7:14; Matt. 1:18-25; Luke 1:26-38.) Christ is not the Son of the Holy Ghost, but of the Father. (Doctrines of Salvation, vol. 1, pp. 18-20.) Modernistic teachings denying the virgin birth are utterly and completely apostate and false.

Note that McConkie emphasized the literal nature of Christ's divinity, his direct descent from the Father, and the fact that the Holy Ghost was a tool, but not the source of Jesus' divine Parenthood.

Harold B. Lee was clear that the method of Jesus' conception had not been revealed, and discouraged speculation on the matter

Harold B. Lee said,

We are very much concerned that some of our Church teachers seem to be obsessed of the idea of teaching doctrine which cannot be substantiated and making comments beyond what the Lord has actually said.

You asked about the birth of the Savior. Never have I talked about sexual intercourse between Deity and the mother of the Savior. If teachers were wise in speaking of this matter about which the Lord has said but very little, they would rest their discussion on this subject with merely the words which are recorded on this subject in Luke 1:34-35: "Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God."

Remember that the being who was brought about by [Mary's] conception was a divine personage. We need not question His method to accomplish His purposes. Perhaps we would do well to remember the words of Isaiah 55:8-9: "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts."

Let the Lord rest His case with this declaration and wait until He sees fit to tell us more.

288, 576n42-43 (PB) - Do Latter-day Saints believe that Jesus became a polygamist just like His Father?

The author(s) of One Nation Under Gods make(s) the following claim:

Do Latter-day Saints believe that Jesus became a polygamist just like His Father?

Author's sources: Orson Pratt, "Celestial Marriage," The Seer, 172, 158.

FAIR's Response

• The Church teaches no such doctrine. Most references to Elohim's status come from Orson Pratt, who believed that this was true. The Church, however, has neither accepted nor promoted such a teaching.

Mormonism, Jesus Christ and polygamy

Jump to details:

• Question: Do Mormons believe Jesus Christ was a polygamist?
• Charles Penrose (1912): "We do not know anything about Jesus Christ being married"
• Question: Did early Mormon leaders believe that Jesus Christ was a polygamist?

288, 576n44

Claim

• The author states that the "road to godhood" for others is "far more difficult and takes considerably longer" than the route taken by Jesus Christ, since Jesus did not require "wives" or "temple rituals" to achieve godhood.

Author's source(s)

• Bruce R. McConkie, Mormon Doctrine, 129.

Response

• This is an absurd claim by the author. Latter-day Saints believe that Jesus Christ paid the price for our sins—something that no man is even capable of doing for himself. This is what the author implies is the easier road to godhood?
• Absurd claims

289, 578n51 (HB)
576n51 (PB)

Claim
The following differences exist between the hardback and paperback editions:

• "According to the late BYU scholar Eugene England, Mormon women literally are to become 'birth machines' so Mormon males can continue creating and populating various worlds without end." (HB)
• "In 1987, BYU scholar Eugene England noted how many "influential" Mormons and LDS religion teachers still saw women as mere "birth machines"—a view he called "one of the more popular rationales for eternal polygyny." Just recently "an increasing number of faithful Mormons" have started rejecting such a notion." (PB)

Author's source(s)
The following endnote was corrected in the paperback edition:

• Jessie L. Embry, "Burden or Pleasure?: A Profile of LDS Polygamous Husbands," Dialogue: A Journal of Mormon Thought (Winter 1987), vol. 20, no. 4, 148. (HB)
• Eugene England, "On Fidelity, Polygamy, and Celestial Marriage," Dialogue: A Journal of Mormon Thought (Winter 1987), vol. 20, no. 4, 148. The note states, "England condemned this view, explaining that it was based on a too rigid interpretation of D&C 132:63. (PB)

Response

• Use of sources: LDS "Birth Machines"

290, 577n56-57 (PB)

Claim

• Ann Eliza Young in her 1875 book Wife No. 19 stated the polygamy in Utah was not an option, but a command.

Author's source(s)

• Ernest H. Taves, This is the Place: Brigham Young and the New Zion, 153.
• Ann Eliza Young, Wife No. 19, or the Story of A Life In Bondage, Being A Complete Expose of Mormonism, and Revealing the Sorrows, Sacrifices, and Sufferings of Women in Polygamy.

Response

• Polygamy/Ann Eliza Young
• Given that plural marriage was practiced by only 15-20% of members on average, this claim is dubious.

294, 579n68

Claim

• Is it true that early LDS leaders allowed the marriage of near relatives? The book specifically mentions the sealing of John Bernhisel to his sister, Maria, as quoted in Joseph's diary.

Author's source(s)

• Scott H. Faulring, ed., An American Prophet's Record: The Diaries and Journals of Joseph Smith, 424.

Response

• Polygamy/Near relatives

294, 579n74

Claim

• George D. Smith notes in a study of 153 polygamous men: "two of the wives were only thirteen years old, more than a dozen girls were fourteen, twenty-one were fifteen; and fifty-three were only sixteen."

Author's source(s)

• George D. Smith. Cited in Jerald Tanner and Sandra Tanner, "Joseph Smith and Women," Salt Lake City Messenger (#91), November 1996, 7.

Response

•  The author's claim is false: G.D. Smith is not an "LDS scholar." GD Smith is an atheist, writes frequently for secular humanism's flagship publication Free Inquiry, and finances Signature Books, which expends considerable effort attacking the foundational events and doctrines of the Church.
• Polygamy book/Age of wives

295, 579n77

Claim

• Is it true that Latter-day Saint men treated women as "livestock or property."
• The endnote refers to an alleged quote made by Brigham Young to Henry Jacobs in which he is claimed to have told Jacobs that "the woman that you claim for a wife does not belong to you. She is a spiritual wife of brother Joseph...and she, in his behalf, with her children, are my property..."

Author's source(s)

• William Hall, The Abominations of Mormonism Exposed (Cincinnati: I. Hart & Co., 1853), 43-44.
• T.B.H. Stenhouse, Rocky Mountain Saints: a full and complete history of the Mormons, from the first vision of Joseph Smith to the last courtship of Brigham Young (New York: D. Appleton and Company, 1873), 185-186.

Response

• Stenhouse could not have heard the alleged comment by Brigham in 1846, since he was baptized in England on July 14, 1845, and didn't come to the United States until late 1855. His "corroboration," therefore, is of no worth, and he is likely to have simply copied Hall's claim as his own.
• Hall claimed that the comment was heard "in the hearing of hundreds," yet nobody else present among these "hundreds" has ever corroborated this story.
• The claim also does not match Brigham Young's teachings on the subject.
• Full details: Wyatt, "Zina and Her Men."

295, 582n81-82 (HB) 580n81-82 (PB)

Claim

• Is it true, as the author claims, that "wife swapping" was "acceptable?"

Author's source(s)

• Jedediah Grant. Quoted in T.B.H. Stenhouse, Rocky Mountain Saints: a full and complete history of the Mormons, from the first vision of Joseph Smith to the last courtship of Brigham Young (New York: D. Appleton and Company, 1873), 294.
• Jedediah Grant, February 19, 1854, Journal of Discourses, vol. 2, 14.

Response

•  The author's claim is false: Grant's quote is about consecrating everything to God's service: money, wives, etc. It does not sanction "wife swapping."
• This claim is also made in Becoming Gods, p. 237, 425n73-75

297, 581n88-89 (PB)

Claim

• Were missionaries instructed to not select converted women as wives before they were brought back to Utah?

Author's source(s)

• Heber C. Kimball, August 28, 1852, Journal of Discourses, vol. 6, 256.
• Heber C. Kimball, Quoted in Stanley P. Hirshon, The Lion of the Lord: A Biography of the Mormon Leader, Brigham Young, 129-130.

Response

• The author creates a composite idea from the two sources. Kimball's discourse doesn't actually mention plural marriage.
• Kimball's quote in context:

"I say to those who are elected to go on missions, Go, if you never return; and commit what you have into the hands of God-your wives, your children, your brethren, and your property. Let truth and righteousness be your motto; and do not go into the world for anything else but to preach the Gospel, build up the kingdom of God, and gather the sheep into the fold. You are sent out as shepherds to gather the sheep together; and remember that they are not your sheep: they belong to Him that sends you: Then do not make a choice of any of those sheep; do not make selections before they are brought home and put into the fold."

297, 581n90-95 (PB)

Claim

• If missionaries chose not to "heed Kimball's warning" about selecting wives before bringing them to Utah, were they castrated as a result?

Author's source(s)

• John D. Lee
• D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 250-251.

Response

• Utah/Crime and violence/Castration in the 1800's

299, 581n95 (PB) - Why did Brigham Young say that "the only men who become Gods, even the Sons of God, are those who enter into polygamy"?

The author(s) of One Nation Under Gods make(s) the following claim:

Why did Brigham Young say that "the only men who become Gods, even the Sons of God, are those who enter into polygamy"?

Author's sources: Brigham Young, August 19, 1866, Journal of Discourses, vol. 11, 269.

FAIR's Response

Question: Did Brigham Young believe that one could not enter the Celestial Kingdom unless they were a polygamist?

Jump to details:

• Question: Did Brigham Young believe that one could not enter the Celestial Kingdom unless they were a polygamist?
• Wilford Woodruff: "President Young said there would be men saved in the Celestial Kingdom of God with one wife with Many wives & with No wife at all"
• Wilford Woodruff: President Young...said a Man may Embrace the Law of Celestial Marriage in his heart & not take the Second wife & be justified before the Lord

301, 582n106 (PB)

Claim

• Did Orson Pratt teach that anyone not entering into plural marriage "will be damned?"

Author's source(s)

• Orson Pratt, August 29, 1852, Journal of Discourses vol. 1, 64.

Response

• Use of sources: damned without plural marriage?
• Polygamy/Requirement for exaltation

301 (PB) - "Monogamy was equated with a failure to obey God, which not only displeased the Almighty, but endangered one's eternal destiny"

The author(s) of One Nation Under Gods make(s) the following claim:

 Author's quote: "Monogamy was equated with a failure to obey God, which not only displeased the Almighty, but endangered one's eternal destiny."

Author's sources: No source provided.

FAIR's Response

Question: Is plural marriage required in order to achieve exaltation?

Critics quote Brigham Young saying that "[t]he only men who become Gods, even the sons of God, are those who enter into polygamy"

Critics of the Church point to a statement made by Brigham Young to make the claim that Latter-day Saints believe that one must practice plural marriage in order to achieve exaltation (i.e. become like God not just be saved).

The relevant text is as follows:

The only men who become Gods, even the sons of God, are those who enter into polygamy" (Brigham Young, Journal of Discourses 11:269.)

This quotation is often used in anti-Mormon sources. They do not include the surrounding text which explains what Brigham Young had in mind on this occasion:

We wish to obtain all that father Abraham obtained. I wish here to say to the Elders of Israel, and to all the members of this Church and kingdom, that it is in the hearts of many of them to wish that the doctrine of polygamy was not taught and practiced by us...It is the word of the Lord, and I wish to say to you, and all the world, that if you desire with all your hearts to obtain the blessings which Abraham obtained, you will be polygamists at least in your faith, or you will come short of enjoying the salvation and the glory which Abraham has obtained. This is as true as that God lives. You who wish that there were no such thing in existence, if you have in your hearts to say: "We will pass along in the Church without obeying or submitting to it in our faith or believing this order, because, for aught that we know, this community may be broken up yet, and we may have lucrative offices offered to us; we will not, therefore, be polygamists lest we should fail in obtaining some earthly honor, character and office, etc,"—the man that has that in his heart, and will continue to persist in pursuing that policy, will come short of dwelling in the presence of the Father and the Son, in celestial glory. The only men who become Gods, even the Sons of God, are those who enter into polygamy. Others attain unto a glory and may even be permitted to come into the presence of the Father and the Son; but they cannot reign as kings in glory, because they had blessings offered unto them, and they refused to accept them.

Brigham was stating that the command to practice plural marriage was from God, and it is wrong to seek to abolish a command from God.

It is clear from the quote that Brigham was making several points which the critics ignore:

• The command to practice plural marriage is from God, and it is wrong to seek to abolish a command from God.
• To obtain the blessings of Abraham, the Saints were required to be "polygamists at least in your faith": i.e., it was not necessary that each enter into plural marriage in practice, but that they accept that God spoke to His prophets.
• It was wrong to avoid plural marriage for worldly, selfish reasons, such as believing the Church would fail, and hoping to have political or monetary rewards afterward.
• Faithful Saints cannot expect to receive "all that the Father has" if they willfully disobey God. When the people have "had blessings offered unto them," and if they refuse to obey, God will withhold blessings later because of that disobedience now.

Finally, it must be remembered that Brigham Young is speaking to a group who had been commanded to live the law of polygamy. There is no basis for speculating about what he would have said to a group who did not have that commandment given to them, as present-day members do not.

301-2, 582n108 (PB)

Claim

• Did Brigham actually say that monogamy was the "source of prostitution and whoredom" throughout all Christendom?

Author's source(s)

• Brigham Young, June 18, 1865, Journal of Discourses, vol. 11, 128.

Response

•  Misrepresentation of source: Brigham actually said "a source," not "the source:"

302, 582n109 (PB)

Claim

• Was failure to acquire plural wives considered a crime worthy of death?

Author's source(s)

• Marie Cornwall, Camela Courtright, and Laga Van BeekHow, "Common the Principle?: Women As Plural Wives in 1860," Dialogue: a Journal of Mormon Thought (Summer 1993), vol. 26, 142.

Response

•  Misrepresentation of source: The source listed by the author talks about an increase in the number of plural marriages during the "Mormon Reformation." It says nothing about apostasy being "worthy of death." The idea that apostasy was "worthy of death" originated with the Tanners. The author strings several different ideas together to create his conclusion that failure to acquire plural wives was "worthy of death."
• Utah/Crime and violence/Crimes critics allege to have been "worthy of death" in the 1800's
• Polygamy demanded?
• Absurd claims

302 (PB)

Claim

• Were single or monogamous men "mocked and ridiculed as practically impotent?"

Author's source(s)

• No source provided.

Response

• The author provides no source to back up this assertion. The burden of proof is upon him.

303, 582n111 (PB)

Claim

• Were LDS women told that they could only be saved through their husbands, who would provide them with salvation?

Author's source(s)

• Sandra Tanner, "How the LDS Husband Hopes to Resurrect His Wife According to the LDS Temple Ceremony"

Response

• LDS believe that salvation only comes through the atonement of Jesus Christ, and do not believe that it is dependent upon any man.

304, 583n114 (PB)

Claim

• Did Brigham say of women: "It is for you to bear children,...are you tormenting yourselves by thinking that your husbands do not love you? I would not care whether they loved a particle or not; but I would cry out, like one of old, in the joy of my heart, 'I have got a man from the Lord!' 'Hallelujah! I am a mother—I have borne an image of God!'"

Author's source(s)

• Brigham Young, April 7, 1861, Journal of Discourses, vol. 9, 37.

Response

• A key portion of Brigham's quote has been omitted.

305 (PB)

Claim

• Does the Bible not sanction or command polygamy?

Author's source(s)

• Various references related to providing an Evangelical view of how polygamy in the Bible is viewed.

Response

•  The author's claim is false: levirate marriage was mandated by the law of Moses (Deuteronomy 25:5-6).
• Even if true, this claim is immaterial. God did not condemn the practice of plural marriage in the Bible. If it was everywhere and always forbidden, God could and would have done so. Early Christian authors understood this.
• Polygamy/Not Biblical
• No biblical mandate for plural marriage?
• Compare also p. 194

306 (PB)

Claim

• Did the Hebrews never consider polygamy a standard practice?

Author's source(s)

• No source provided.

Response

• Levirate marriage was mandated by the law of Moses (Deuteronomy 25:5-6).
• Even if true, this claim is immaterial. God did not condemn the practice of plural marriage in the Bible. If it was everywhere and always forbidden, God could and would have done so. Early Christian authors understood this.
• Joseph Smith/Polygamy/Not Biblical
• No biblical mandate for plural marriage?

307, 583-4n123-5 (PB)

Claim

• Did Joseph Smith and Brigham Young believe that the New Testament teaches polygamy and that Jesus and his apostles were actually polygamists?

Author's source(s)

• Jedediah M. Grant, August 7, 1853, Journal of Discourses, vol. 1, 346.
• Orson Hyde, March 18, 1855, Journal of Discourses, vol. 2, 210.
• Orson Pratt, The Seer, 172.

Response

• Grant is actually talking about statements attributed to Celsus: Was Jesus a polygamist?

308 (PB) - Doesn't the Book of Mormon condemn polygamy?

The author(s) of One Nation Under Gods make(s) the following claim:

Doesn't the Book of Mormon condemn polygamy?

Author's sources:

• Jacob 1꞉15
• Jacob 2꞉24-27
• Jacob 3꞉5

FAIR's Response

FAIR Answers—back to home page

V

Articles about the Book of Mormon

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Articles about Plural marriage

Doctrinal foundation of plural marriage	Purpose of plural marriage Plural marriage as a requirement for exaltation Plural marriage in early Christianity Plural marriage in the Book of Mormon Plural marriage and the Bible
Introduction of plural marriage	Initiation of the practice of plural marriage 1835 Doctrine and Covenants denies polygamy Fanny Alger was Joseph Smith's first plural wife Joseph Smith hid polygamy from the general Church membership Divine manifestations to plural wives and families Plural marriage and the law
Questions about Joseph Smith and plural marriage	Initiation of the practice of plural marriage Fanny Alger was Joseph Smith's first plural wife Joseph Smith hid polygamy from the general Church membership Joseph Smith's marriages to young women Did Joseph Smith coerce women to marry him? Mormon women refusing offers of plural marriage Polyandry Joseph Smith and children through plural marriage Marrying other men's wives? Joseph Smith hiding plural marriages from his first wife, Emma Emma Smith's reaction to Joseph Smith's plural marriages Emma Smith in Doctrine and Covenants 132 Did Joseph have lustful motives for practicing polygamy? Did Joseph Smith send men on missions in order to steal their wives? Did Joseph Smith practice polygamy for the purpose of monetary gain?
John C. Bennett and Nauvoo polygamy	Bennett before Nauvoo Bennett and Prostitution Brothel at Nauvoo Rise and Fall of Bennett Sarah Pratt Nancy Rigdon Sidney Rigdon
Plural wives of Joseph Smith	Divine manifestations to plural wives and families Emma Smith Fanny Alger Louisa Beaman Prescindia Lathrop Huntington Buell Sarah Kingsley Howe Cleveland Agnes Moulton Coolbrith Elizabeth Davis Goldsmith Brackenbury Durfee Esther Dutcher Hannah S. Ells Olive Grey Frost Desdemona Catlin Wadsworth Fulmmer Lucinda Pendleton Morgan Harris Clarissa Reed Hancock Elvira Annie Cowles Holmes Sarah Maryetta Kingsley Howe Marinda Nancy Johnson Hyde Vienna Jacques Zina Diantha Huntington Jacobs Almera Johnson Helen Mar Kimball Maria Lawrence Sarah Lawrence Mary Elizabeth Rollins Lightner Malissa Lott Sylvia Sessions Lyon Martha McBride Eliza Partridge Emily Partridge Rhoda Richards Ruth Vose Sayers Patty Bartlett Sessions Delcena Diadamia Johnson Sherman "Miss Smith" Mary Heron Snider Eliza R. Snow Lucy Walker Sarah Ann Whitney Nancy Maria Winchester Flora Ann Woodworth Fanny Young
Plural marriage in Utah	Difficulties with plural marriage Brigham Young's statements regarding plural marriage John Taylor's statements regarding polygamy Latter-day Saints and divorce in the nineteenth century Prevalence of plural marriage in Utah
End of plural marriage	The First Manifesto Official Declaration Number 1 Plural marriage practiced after the First Manifesto The Church of Jesus Christ and plural marriage today

Does the Book of Mormon condemn polygamy?

Book of Mormon Central, KnoWhy #64: What Does the Book of Mormon Say About Polygamy? (Video)

"For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things"

Jacob 2:24-29 states:

24 Behold, David and Solomon truly had many wives and concubines, which thing was abominable before me, saith the Lord.

25 Wherefore, thus saith the Lord, I have led this people forth out of the land of Jerusalem, by the power of mine arm, that I might raise up unto me a righteous branch from the fruit of the loins of Joseph.

26 Wherefore, I the Lord God will not suffer that this people shall do like unto them of old.

27 Wherefore, my brethren, hear me, and hearken to the word of the Lord: For there shall not any man among you have save it be one wife; and concubines he shall have none;

28 For I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me; thus saith the Lord of Hosts.

29 Wherefore, this people shall keep my commandments, saith the Lord of Hosts, or cursed be the land for their sakes.

Those who cite this as a condemnation of plural marriage generally refrain from citing the very next verse:

30 For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things. (Jacob 2:30).

The Book of Mormon makes it clear that the Lord may, under some circumstances, command the practice of plural marriage.

Why does Doctrine and Covenants 132 speak favorably about some Old Testament practitioners of plural marriage, while Jacob 2 is negative?

Jacob demonstrates that some of David and Solomon's actions were contrary to Torah, and contrary to God's established order

Jacob demonstrates that some of David and Solomon's actions were contrary to Torah, and contrary to God's established order. If God will not justify even the kings of Israel in such behavior (Jacob seems to argue) why do you think he will justify you in taking plural wives which I, Jacob, have not approved as God's representative among you?

On the other hand, the Doctrine and Covenants' intention is to explain under what circumstances God has and would not only permit but command plural marriage through his prophets.

These two texts are not discussing the same thing at all. This is not immediately obvious, but becomes clear as we look closer.

At some point after David and Solomon, it was encoded into Mosaic law that a man was not to have many wives

One of the challenges is that at some point after these events (David and Solomon), it was encoded into Mosaic law that a man was not to have many wives—and this (back when polygamy was still considered acceptable in mainstream Judaism) was later interpreted by the Rabbis to mean that a man could have as many as four wives.

This injunction on the number of wives seems to be carried over into the polemic given in Jacob. The key in this interpretation of the text is the phrase "Behold, David and Solomon truly had many wives and concubines...". This is a citation of the Old Testament text found in Deuteronomy 17:17, although the rendering is much closer to the NIV than to the KJV. (Deuteronomy in its present form was probably not written before the Lehites' departure, but a similar body of law and thought would have gone back to Lehi's day.)

Here is the relevant passage from the New International Version of the Bible (NIV), which describes the responsibilities and powers of the king.

Deuteronomy 17:14-20 (NIV, emphasis added)

14 When you enter the land the Lord your God is giving you and have taken possession of it and settled in it, and you say, "Let us set a king over us like all the nations around us,"

15 be sure to appoint over you the king the Lord your God chooses. He must be from among your own brothers. Do not place a foreigner over you, one who is not a brother Israelite.

16 The king, moreover, must not acquire great numbers of horses for himself or make the people return to Egypt to get more of them, for the Lord has told you, "You are not to go back that way again."

17 He must not take many wives, or his heart will be led astray. He must not accumulate large amounts of silver and gold.

18 When he takes the throne of his kingdom, he is to write for himself on a scroll a copy of this law, taken from that of the priests, who are Levites.

19 It is to be with him, and he is to read it all the days of his life so that he may learn to revere the Lord his God and follow carefully all the words of this law and these decrees

20 and not consider himself better than his brothers and turn from the law to the right or to the left. Then he and his descendants will reign a long time over his kingdom in Israel.

Compare this with the KJV:

Deuteronomy 17:14-20 (KJV, emphasis added)

14 When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me;

15 Thou shalt in any wise set him king over thee, whom the LORD thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother.

16 But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way.

17 Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold.

18 And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites:

19 And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them:

20 That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel.

It is probable that Jacob is effectively quoting this passage (or a precursor to it) from the Brass Plates

It is probable that Jacob is effectively quoting this passage (or a precursor to it) from the Brass Plates, and whether or not some of those wives/concubines were given to these men by God is to an extent irrelevant to his point. In other words, the passage in the Book of Mormon and the passage in the Doctrine and Covenants, quite possibly, are really not discussing the same issue at all.

Jacob was not just saying that David and Solomon had more than one wife, he says that they "truly had many wives," as if to say, "there is no question that David and Solomon had many wives." The fact that the Old Testament strictly forbade the practice of taking many wives for a king (both Solomon and David were kings) leads one to conclude that they were in violation of Torah. The reason to suggest it as a recitation of Deuteronomy 17:17 is because of the context.

If it is not a recitation, then there is no previous indication that this is an abomination (at least within the scriptures that we have today) and that this would be a new rule. How then could it be retroactively applied to Solomon and David? This ultimately is the point—Jacob was defending the new 'party line' on polygamy from the scriptures.

The Book of Mormon account is basing its statements on an interpretation of Mosaic Law to defend a new (to them) negative position on polygamy. The Doctrine and Covenants, by contrast, wishes to explain how and when polygamy can be acceptable to God. One states that the abomination of Solomon and David was in their breaking the commandments in Torah according to the text, and while there are many polygamous figures in the Old Testament, very few "truly had many wives." It is doubtful that the Nephite proponents of polygamy restricted their proof texts to only David and Solomon.

It was the murder of Uriah and the taking of his wife that was the sin David committed, not polygamy

What were the wrongdoings of David and Solomon from Jacob's perspective? Was polygamy the sinful act they committed, or was it something else? Obviously, polygamy was accepted by the Lord at times, since many of His prophets participated in the practice. In fact, the Bible says that God gave David his plural wives:

2 Samuel 12:7-8 (emphasis added)

7 And Nathan said to David, Thou art the man. Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul;

8 And I gave thee thy master's house, and thy master's wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things.

Would God give anyone something that was sinful, wrong, or evil? Absolutely not. If polygamy was not the sin that David committed, then what was it? The very next verse in the Bible explains the sin.

2 Samuel 12:9 (emphasis added)

Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.

It was the murder of Uriah and the taking of his wife that was the sin David committed, not polygamy. David already had plural wives. These wives were given to him by God. Polygamy was not the sin David was guilty of, but murder and coveting another's wife was. David committed this murder (or rather caused it to happen) so he could have Uriah's wife as his own. In other words, David took an additional wife that the Lord did not give him. But the fact that he had plural wives was in no wise a sin.

The Doctrine and Covenants confirms what the Bible tells us concerning this matter.

D&C 132꞉39

David's wives and concubines were given unto him of me, by the hand of Nathan, my servant, and others of the prophets who had the keys of this power; and in none of these things did he sin against me save in the case of Uriah and his wife;

It was the fact that Solomon allowed some of his wives to turn his heart away from the Lord that resulted in sin, not polygamy

What of Solomon? Was polygamy his sin? Not according to the Bible.

1 Kings 11:1-6 (emphasis added)

1 BUT king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;

2 Of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love.

3 And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart.

4 For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father.

5 For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.

6 And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father.

It was the fact that Solomon allowed some of his wives to turn his heart away from the Lord, just like Uriah's wife did with David, that resulted in sin or evil. It was not polygamy that was evil. The Book of Mormon explains that only when God commands it can a man have more than one wife at a time.

Now, let's return to the second chapter of Jacob:

Jacob 2꞉23 (emphasis added)

But the word of God burdens me because of your grosser crimes. For behold, thus saith the Lord: This people begin to wax in iniquity; they understand not the scriptures...

Remember that verse 30 could be the "exception clause." That is why it is important to look at the full account in the scriptures, and not selectivity pick one or two verses.

Jacob 2꞉23 (emphasis added)

...for they seek to excuse themselves in committing whoredoms, because of the things which were written concerning David, and Solomon his son.

The Lord had not given permission for the people to have more than one wife at that time. The people were selectively using the scriptures to obtain more than one wife. Because the Lord had not given His permission, it was wrong to have more than one wife at a time, and Jacob can demonstrate how both these kings were also condemned by the Law for their unapproved actions.

Jacob 2꞉24

Behold, David and Solomon truly had many wives and concubines, which thing was abominable before me, saith the Lord.

It was not the concubines or the multiple wives that was abominable, but the fact that not all of it was specifically approved by the Lord

It was not the concubines or the multiple wives that was abominable, it was abominable because there was some abuse and not all of it was specifically approved by the Lord.

Jacob 2꞉27-30

27 Wherefore, my brethren, hear me, and hearken to the word of the Lord: For there shall not any man among you have save it be one wife; and concubines he shall have none;

28 For I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me; thus saith the Lord of Hosts.

29 Wherefore, this people shall keep my commandments, saith the Lord of Hosts, or cursed be the land for their sakes.

30 For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; OTHERWISE they shall hearken unto these things.

Their plural wives and concubines were an abomination in that not all of them were approved by the Lord. They were kings who used their temporal power to take that which God had not approved.

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Source(s) of the criticism

Critical sources

[needs work]

Did early Church leaders state that the Book of Mormon condemns polygamy?

Critics of the Book of Mormon attempt to use the words of early LDS leaders to bolster their position. For example, note how the words of Orson Pratt are "mined" to support the critic's assertion that the Book of Mormon condemns polygamy:

Reference	Original quote...	What the critics want the quote to say...
Tanner, The Changing World of Mormonism, p. 221 quoting Orson Pratt in Journal of Discourses 6:351	The Book of Mormon, therefore, is the only record (professing to be Divine) which condemns plurality of wives as being a practice exceedingly abominable before God. But even that sacred book makes an exception in substance as follows—"Except I the Lord command my people." The same Book of Mormon and the same article that commanded the Nephites that they should not marry more than one wife, made an exception. Let this be understood—"Unless I the Lord shall command them." We can draw the conclusion from this, that there were some things not right in the sight of God, unless he should command them. We can draw the same conclusion from the Bible, that there were many things which the Lord would not suffer his children to do, unless he particularly commanded them to do them.	The Book of Mormon, therefore, is the only record (professing to be divine) which condemns the plurality of wives as being a practice exceedingly abominable before God.

The critics use this quote to state that Orson Pratt "admitted" that the Book of Mormon condemns plural marriage by extracting only the portion of his quote that mentions it. They omit Pratt's subsequent explanation regarding the exception mentioned in Jacob 2:30, thus implying that Pratt was making an "admission" that the Book of Mormon condemned polygamy.

The Smoot hearings

Jerald and Sandra Tanner quote Vol. 1, p. 480 of the Smoot hearings for this claim. They ignore the exchange on the very next page in which President Joseph F. Smith responds to this claim in the Senate, with the senate making the same error made by the Tanners and other critics.

Joseph F. Smith insists that the senate consider what is now Jacob 2:30. Anti-Mormon attacks have not changed much since.

Is Jacob 2:30 actually not saying that polygamy is an occasional exception to monogamy?

Introduction to Question

A splinter group of The Church of Jesus Christ of Latter-day Saints known as the "Doctrine of Christ" have been adamant that the Book of Mormon doesn’t actually condone polygamy under certain circumstances.

The focus is over Jacoh 2:30. Jacob is speaking to Nephite men and women. Here are the verses in question verbatim

23 But the word of God burdens me because of your grosser crimes. For behold, thus saith the Lord: This people begin to wax in iniquity; they understand not the scriptures, for they seek to excuse themselves in committing whoredoms, because of the things which were written concerning David, and Solomon his son.

24 Behold, David and Solomon truly had many wives and concubines, which thing was abominable before me, saith the Lord.

25 Wherefore, thus saith the Lord, I have led this people forth out of the land of Jerusalem, by the power of mine arm, that I might raise up unto me a righteous branch from the fruit of the loins of Joseph.

26 Wherefore, I the Lord God will not suffer that this people shall do like unto them of old.

27 Wherefore, my brethren, hear me, and hearken to the word of the Lord: For there shall not any man among you have save it be one wife; and concubines he shall have none;

28 For I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me; thus saith the Lord of Hosts.

29 Wherefore, this people shall keep my commandments, saith the Lord of Hosts, or cursed be the land for their sakes.

30 For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things.

Those associated with the Doctrine of Christ have interpreted this verse in a variety of ways that do not include the "exception clause" provided by Jacob 2:30 that polygamy may be commanded by God when God needs to raise up seed.

This article will respond to the major arguments in favor of reinterpreting this passage.

Response to Question

"Command My People" May Mean "Move to a Different Location"

One of the arguments is that to "raise up seed", God wouldn’t need to command polygamy but, like Lehi, he could just command his covenant people to move to another location. In the case of Lehi, he was commanded to leave Jerusalem and sail to another location. At the beginning of 1 Nephi 7, Nephi informs us of the following:

And now I would that ye might know, that after my father, Lehi, had made an end of prophesying concerning his seed, it came to pass that the Lord spake unto him again, saying that it was not meet for him, Lehi, that he should take his family into the wilderness alone; but that his sons should take daughters to wife, that they might raise up seed unto the Lord in the land of promise.

Thus, the Lord commanded Lehi to get his sons to take daughters to wife and take them to the land of promise where they could raise up seed. Monogamously, the Nephites may very well have done that. There are many verses in the Book of Mormon that speak of the Nephites multiplying monogamously.

In Jacob 2 itself Jacob declares:

Wherefore, thus saith the Lord, I have led this people forth out of the land of Jerusalem, by the power of mine arm, that I might raise up unto me a righteous branch from the fruit of the loins of Joseph.

But verse 30 does not entirely rule out that polygamy might be among the strategies the Lord might pursue in order to raise up seed. Leading people away from hostile environments might only be one of those strategies. Saying that verse 30 totally rules out polygamy is thus a form of eisegesis.

The Book of Mormon clearly states that the David and Solomon’s sin was having many wives and concubines

The next major assertion is that Jacob flatly condemns polygamy in his discourse. At first blush, this assertion seems to be entirely correct. Jacob 2:25 says:

Behold, David and Solomon truly had many wives and concubines, which thing was abominable before me, saith the Lord.

There is a lot more complexity to Jacob’s assertion though. We have outlined that complexity in the article below.

As a clue to some of the complexity, several biblical characters practiced plural marriage and they did not receive condemnation from neither God nor Jacob.

Richard and Pamela Price's Interpretation

Richard Price "is a Reorganization conservative who interprets redirection in the church’s policy and doctrine as evidence of apostacy [sic] from the truths of the Restoration. He has become the chief spokesman for Reorganization fundamentalists, and a rival church organization is now developing around him." Him and his wife Pamela are the authors of the three-volume series Joseph Smith Fought Polygamy.

They claim the following:

The true interpretation of the passage shows that it is definitely monogamous, and that it is in harmony with all the rest of the revelation which the Lord gave through Jacob. The true interpretation is:

For if I will, saith the Lord of hosts, raise up [righteous] seed unto me, I will command my people [the Lord will be their commander—He will give them commandments to obey]: otherwise [if the Lord is not their commander; or they do not obey His commandments], they shall hearken unto these things [they shall practice the sins of polygamy].

This is the true meaning of this passage—and therefore it condemns polygamy, rather than justifying it as the Mormon Church leaders claim.

Other authors have followed their lead in interpreting Jacob 2:30 this way.

Gregory L. Smith pointed out the major flaws of their argument in a post on the FAIR Blog:

This is certainly a creative reading. I see a few problems, however:

1. The reading requires the "shall hearken" to be read as predictive (what will happen), not imperative (what should happen). Yet, in Joseph’s day, shall is typically an imperative when applied in the second and third person, not a future tense. See Webster’s 1828 dictionary, "shall," definition #2.
2. It seems strange for the Lord to say simply that He will be "their commander,"–the verse is clearly talking about commanding SOMETHING. And, it involves the Lord "will"[ing] something that He might not will in other situations.
3. It ignores the fact that Jacob is almost certainly commenting on Deuteronomic (or Deuteronomy-like) writing about plural marriage in Judaic kings, some of whom clearly had wives given them by God. (e.g., 2 Sam 11:8) See here and here for analysis on these lines by FAIR.

Conclusion

These rebuttals should suffice in demonstrating that the major arguments in favor of reinterpretation are all either false or non-determinative.

Gospel Topics: The Bible and the Book of Mormon teach that the marriage of one man to one woman is God’s standard, except at specific periods when He has declared otherwise

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

The Bible and the Book of Mormon teach that the marriage of one man to one woman is God’s standard, except at specific periods when He has declared otherwise.

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Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 240. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 308-309 ( Index of claims ) Peter Bartley, Mormonism: The Prophet, the Book, and the Cult (Dublin: Veritas, 1989), 88. Walter Martin, The Kingdom of the Cults (Revised) (Minneapolis: Bethany House Publishers, 1997), 207. ( Index of claims ) Richard N. and Joan K. Ostling, Mormon America: The Power and the Promise, (New York:HarperCollins Publishers, 2000), 66. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), Chapter 9.( Index of claims ) Richard S. Van Wagoner, Mormon Polygamy: A History (Salt Lake City: Signature Books, 1989), 3. Contender Ministries, Questions All Mormons Should Ask Themselves. Answers Tower to Truth Ministries, "50 Questions to Ask Mormons," towertotruth.net (accessed 15 November 2007). 50 Answers Watchman Fellowship, The Watchman Expositor (Page 3)

Notes

Notes