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Response to claims made in "Chapter 16: Lamanites, Seed of Cain, and Polygamy"

233

Claim

• As they begin this chapter, the authors tip their hand with an improperly referenced thirty-nine-year-old quote from a popular magazine of the day that would be almost impossible for the average reader to find:

I would not want you to believe that we bear any animosity toward the Negro. "Darkies" are wonderful people, and they have their place in our church.

President Joseph Fielding Smith LOOK magazine, 22 October 1963, 79 [sic]

Response

• NOTE: Commentator Sally Kohn, in a post titled "The Definitive Guide to Bigotry in the 2012 Republican Primaries (So Far)," Colorlines, News for Action (August 31 2011) spectacularly misinterprets the reference, confusing Joseph Smith, Jr. with Joseph Fielding Smith, and LOOK magazine with Life magazine,

In 1963, Joseph Smith, the founder of Mormonism, was quoted in Life Magazine defending his religion’s racism, saying, “Darkies are wonderful people.” (emphasis added)

• One respondent notes, "That's a pretty impressive trick-- considering Joseph Smith died in 1844."
• For a detailed response, see: Mormonism and racial issues/Blacks and the priesthood/Double standard.
  • In the above article, we peruse LOOK magazine and its 1963 article titled "A Memo From A Mormon," from which the authors cherry-picked their quote from Joseph Fielding Smith. We discuss the double standard that anti-Mormons apply to the LDS Church while nervously whistling past the graveyard of their own troubled religious history.
  • Critics appeal to an audience that is ignorant of the abysmal history of most of Christianity's dealings on race issues. They are obviously hoping their target audience will not notice that Latter-day Saints have always had integrated churches while other Protestant churches struggle with the residual division brought about by their own prolonged discrimination or outright expulsion of black members.
  • LDS are, of course, not immune from the same human foibles. We, like all Christians, might wish that we had played a larger role in correcting social injustices. We must all look at our past and learn from it. But for the here and now, the LDS do have a decided advantage in our centralized leadership and our historical practice of maintaining congregations based on geographical boundaries rather than personal preference or race. Our members have never traveled past a white or black church to get to their own. We cannot fire ministers who do not succumb to the wishes of a congregation to remain racially segregated. Yet, we join all concerned followers of Christ in acknowledging that we have work ahead of us in putting aside differences accumulated through centuries of misunderstanding and intolerance.
  • Last, it is time to ask a question of those who continue to pit racial groups against one another in the name of Christ. Are they guilty of engaging in a subtle but virulent racism by reducing the black race to nothing more than a convenient brickbat in their polemical assaults on other Christians?

The Lamanites

234

Claim

• The authors claim that the "dark-skinned" Lamanites wiped out the "white-skinned" Nephites at the battle of Hill Cumorah.

• For a detailed response, see: Lamanites/Curse

Claim

• In 1981 the Church changed "a white and a delightsome people" to "a pure and a delightsome people."

• For a detailed response, see: Book of Mormon/Textual changes/"white" changed to "pure"

Claim

• Apparently, the authors are not very comfortable disclosing LDS scripture and therefore quote very little of it. They make much of a few selected verses from the Book of Mormon, however, while leaving out any verses that could explain the use of "dark" or "black." They quickly quote the following from 2 Nephi:

And he had caused the cursing to come upon them, yea, even a sore cursing, because of their iniquity. For behold, they had hardened their hearts against him, that they had become like unto a flint; wherefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them.^[1]

• The authors then interpret LDS scripture in the most inflammatory manner possible, again using outdated quotes.

Response

• In contrast, we offer the authors an abbreviated tour of the Bible:

Many shall be purified, and made white… (Daniel 12꞉10)

When I looked for good, then evil came [unto me]: and when I waited for light, there came darkness… My skin is black upon me. (Job 30꞉26, Job 30꞉30)

Before their face the people shall be much pained: all faces shall gather blackness. (Joel 2꞉6)

Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. (Psalms 51꞉7)

• Are the authors completely ignorant of the repeated biblical use of black and white as symbolic references to good and evil? An African-American minister, Frederick Price, has a point that the authors and any others of similar mindset should contemplate:

If God cursed Ham and the curse was blackness so that all of his children came out black, then what shade of black would they be? Black people come in every shade-but if God cursed Ham, it would mean that every cursed black person would have to be the same shade… If Ham were cursed, the color could never change, because it would not be determined by genetics, it would be determined by the curse. The only way that a child could come out a different shade than a parent who carries the curse would be if the curse changed.^[2]

• The authors, not satisfied to leap frog through LDS belief and history, prattle on about a few hopeful expressions by LDS leaders that the disappearance of any "curse" would literally manifest itself in a change of skin color. However, scholars such as Forrest Wood plainly state that the Christian justification of slavery would come "crashing down" without a belief in a curse and "could be sustained only on the assumption that God either changed the color of Ham's skin instantly or that of his descendants in a relatively brief period. This was orthodox Christian thinking."^[3]
• For a detailed response, see: Blacks and the priesthood/The "curse of Cain" and "curse of Ham"

235

Claim

• The authors claim that Joseph Smith said that intermarriage with the Lamanites would produce a "white and delightsome posterity."

• Sunstone (November 1992) fn. 5, p. 62.

• For a detailed response, see: Polygamy/Lamanites to become "white and delightsome" through polygamous marriage

235

Claim

• The authors quote Brigham Young,

You may inquire of the intelligent of the world whether they can tell why the aborigines of this country are dark, loathsome, ignorant, and sunken into the depths of degradation...When the Lord has a people, he makes covenants with them and gives unto them promises: then, if they transgress his law, change his ordinances, and break the covenants he has made with them, he will put a mark upon them, as in the case of the Lamanites and other portions of the house of Israel; but by-and-by they will become a white and delightsome people.^[4]

Response

• Here is the full quote, with the sentence that the authors removed highlighted:

You may inquire of the intelligent of the world whether they can tell why the aborigines of this country are dark, loathsome, ignorant, and sunken into the depths of degradation; and they cannot tell. I can tell you in a few words: They are the seed of Joseph, and belong to the household of God; and he will afflict them in this world, and save every one of them hereafter, even though they previously go into hell. When the Lord has a people, he makes covenants with them and gives unto them promises: then, if they transgress his law, change his ordinances, and break the covenants he has made with them, he will put a mark upon them, as in the case of the Lamanites and other portions of the house of Israel; but by-and-by they will become a white and delightsome people.

• Why is this one missing sentence so important that it had to be removed by the authors? This was said in an era in which there was active debate in the scientific and Christian community as to whether all races came from a common ancestor, an argument that was ultimately settled by Darwinism. This sentence leaps out as a declaration that Native Americans are not just descended from Adam and Eve--they are from the favored seed of Joseph.
• Thus, the authors' attempt to use Brigham Young's racist-sounding but unfortunately typical nineteenth-century verbiage as an indictment against the modern Church brings up the question of their intellectual integrity. We have learned from sad experience that when anti-Mormon writers use ellipses, it is most likely not because the information is irrelevant but because there is something which must be removed to keep the picture uniformly bleak and, well, titillating.

236-237

Claim

• The authors claim that Brigham Young taught that unrighteousness would "result in a black skin."

• Brigham Young, Journal of Discourses 5:332.

• Brigham's quote,

I feel to bless this people, and they are a God-blessed people. Look at them, and see the difference from their condition a few years ago! Brethren who have been on missions, can you see any difference in this people from the time you went away until your return? [Voices: "Yes."] You can see men and women who are sixty or seventy years of ago looking young and handsome; but let them apostatize, and they will become gray-haired, wrinkled, and black, just like the Devil. If we will stand up as men and women of God, the yoke shall never be placed upon our necks again; and all hell cannot overthrow us, even with the United States to help them. It is not pleasant to the natural feelings to be obliged to talk in this manner about fellow-citizens with whom we have been reared; but when they act like the Devil, it is impossible for us to bow to their unjust and illegal mandates without becoming as corrupt as they are. It is an honour to resist the wicked; and my name will be had in, honour, and so will Joseph Smiths, and so will your names, for not bowing to their iniquitous doings.

The 1978 "Revelation" and the Seed of Cain

237 - The authors claim that LDS believe that one's behavior in the preexistence determines race

The author(s) of Mormonism 101 make(s) the following claim:

The authors claim that LDS believe that one's behavior in the preexistence determines race.

Author's sources:

• Joseph Fielding Smith, Doctrines of Salvation, 1:61.
• Smith, Teachings of the Prophet Joseph Smith, Section Six, 349.
• Smith, Doctrines of Salvation, 1:64-66.

FAIR's Response

Question: Was the idea that Blacks were neutral in the "war in heaven" ever official doctrine?

The "neutral in the war in heaven" argument was never doctrine. In fact, some Church leaders, starting with Brigham Young, explicitly repudiated the idea

This idea was repudiated well before the priesthood ban was rescinded. President Brigham Young rejected it in an account recorded by Wilford Woodruff in 1869:

Lorenzo Young asked if the Spirits of Negroes were Nutral in Heaven. He said someone said Joseph Smith said they were. President Young said No they were not. There was No Nutral spirits in Heaven at the time of the Rebelion. All took sides. He said if any one said that He Herd the Prophet Joseph Say that the spirits of the Blacks were Nutral in Heaven He would not Believe them for He herd Joseph Say to the Contrary. All spirits are pure that Come from the presence of God. The posterity of Cane are Black Because He Commit Murder. He killed Abel & God set a Mark upon his posterity But the spirits are pure that Enter their tabernacles & there will be a Chance for the redemption of all the Children of Adam Except the Sons of perdition. ^[5]

The First Presidency under Joseph F. Smith also rejected this idea

there is no revelation, ancient or modern, neither is there any authoritative statement by any of the authorities of the Church … [in support of the idea] that the negroes are those who were neutral in heaven at the time of the great conflict or war, which resulted in the casting out of Lucifer and those who were led by him. ^[6]

Joseph Smith never taught the idea that those born with black skin were "neutral" during the war in heaven

Brigham Young, when asked this question, repudiated the idea. Wilford Woodruff recorded the following in his journal:

December 25, 1869: I attended the School of the Prophets. Many questions were asked. President Young answered them. Lorenzo Young asked if the spirits of Negroes were neutral in heaven. He said someone said Joseph Smith said they were. President Young said no they were not. There were no neutral spirits in heaven at the time of the rebellion. All took sides. He said if anyone said that he heard the Prophet Joseph say that the spirits of the Blacks were neutral in heaven, he would not believe them, for he heard Joseph say to the contrary. All spirits are pure that come from the presence of God. The posterity of Cain are black because he commit[ted] murder. He killed Abel and God set a mark upon his posterity. But the spirits are pure that enter their tabernacles and there will be a chance for the redemption of all the children of Adam except the sons of perdition. ^[7]

The idea that anyone who came to earth was "neutral" in the premortal existence is not a doctrine of the Church. Early Church leaders had a variety of opinions regarding the status of blacks in the pre-existence, and some of these were expressed in an attempt to explain the priesthood ban. The scriptures, however, do not explicitly state that the status or family into which we were born on earth had anything to do with our "degree of valiance" in our pre-mortal life.

Other religions would not have had reason for such a teaching because they do not believe in the pre-existence or the "war in heaven."

The scriptures themselves do not state that anyone was neutral in the pre-existence.

Question: Did Church leaders ever teach that Blacks were neutral in the "war in heaven?"

Yes, some Church leaders promoted the idea as a way to explain the priesthood ban

Despite the explicit denial of this concept by Brigham Young, the idea that people born with black skin as a result of their behavior in the pre-existence was used by several 20th century Church leaders in order to try and provide an explanation for the priesthood ban.

The First Presidency, in a statement issued on August 17, 1949, actually attributed the ban to "conduct of spirits in the premortal existence"

The First Presidency stated in 1949:

The position of the Church regarding the Negro may be understood when another doctrine of the Church is kept in mind, namely, that the conduct of spirits in the premortal existence has some determining effect upon the conditions and circumstances under which these spirits take on mortality. ^[8]

Joseph Fielding Smith said in 1954 that there were no "neutrals in the war in heaven," but that rewards in this life may have "reflected actions taken in the pre-existence

In the 1954 book Doctrines of Salvation (compiled by Bruce R. McConkie), Joseph Fielding Smith stated that "there were no neutrals in the war in heaven," but suggested that the rewards received in this life reflected actions taken in the pre-existence:

NO NEUTRALS IN HEAVEN. There were no neutrals in the war in heaven. All took sides either with Christ or with Satan. Every man had his agency there, and men receive rewards here based upon their actions there, just as they will receive rewards hereafter for deeds done in the body. The Negro, evidently, is receiving the reward he merits. ^[9]

Bruce R. McConkie said in 1966 that they were "less valiant" in the pre-existence

The most well known of these was the statement made by Bruce R. McConkie in his book Mormon Doctrine. McConkie offered the following opinion:

Those who were less valiant in the pre-existence and who thereby had certain spiritual restrictions imposed upon them during mortality are known to us as the negroes. Such spirits are sent to earth through the lineage of Cain, the mark put upon him for his rebellion against God and his murder of Abel being a black skin...but this inequality is not of man’s origin. It is the Lord’s doing, based on His eternal laws of justice, and grows out of the lack of spiritual valiance of those concerned in their first estate. ^[10]

These statements by Church leaders reflected ideas which were prevalent in society during the 1950s and 1960s

These statements by 20th century leaders did not represent thinking that was unique to the Church, but instead reflected ideas which were much more prevalent in society during the 1950's and 1960's.

When the priesthood ban was lifted in 1978, McConkie retracted what he had said previously

Elder McConkie retracted his previous statements regarding the priesthood ban when it was lifted in 1978:

Forget everything I have said, or what...Brigham Young...or whomsoever has said...that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come into the world. ^[11]

See also: Official Church doctrine and statements by Church leaders

Question: Did the Church repudiate the idea of neutrality in the "war in heaven?"

President Kimball was reported as repudiating this idea following the 1978 revelation

Some members and leaders explained the ban as congruent with the justice of God by suggesting that those who were denied the priesthood had done something in the pre-mortal life to deny themselves the priesthood. President Kimball was reported as repudiating this idea following the 1978 revelation:

President Kimball "flatly [stated] that Mormonism no longer holds to...a theory" that Blacks had been denied the priesthood "because they somehow failed God during their pre-existence." ^[12]

Modern Church leaders teach that everyone who came to earth in this day was "valiant" in the premortal existence

Elder M. Russell Ballard, talking of today's youth, said in 2005:

Remind them that they are here at this particular time in the history of the world, with the fulness of the gospel at their fingertips, because they made valiant choices in the premortal existence. ^[13]

Gospel Topics: "Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects actions in a premortal life"

"Race and the Priesthood," Gospel Topics on LDS.org:

Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects actions in a premortal life; that mixed-race marriages are a sin; or that blacks or people of any other race or ethnicity are inferior in any way to anyone else. Church leaders today unequivocally condemn all racism, past and present, in any form.

Since that day in 1978, the Church has looked to the future, as membership among Africans, African Americans and others of African descent has continued to grow rapidly. While Church records for individual members do not indicate an individual’s race or ethnicity, the number of Church members of African descent is now in the hundreds of thousands.

The Church proclaims that redemption through Jesus Christ is available to the entire human family on the conditions God has prescribed. It affirms that God is “no respecter of persons”24 and emphatically declares that anyone who is righteous—regardless of race—is favored of Him. The teachings of the Church in relation to God’s children are epitomized by a verse in the second book of Nephi: “[The Lord] denieth none that cometh unto him, black and white, bond and free, male and female; . . . all are alike unto God, both Jew and Gentile.^[14]—(Click here to continue)

237

Claim

• The authors provide a list of racist statements made by past Church leaders.

• George F. Richards, Conference Report, (April 1939), 58.
• History of the Church 5:217-218.
• Brigham Young, Journal of Discourses 7:290-291.
• John Taylor, Journal of Discourses 22:304.
• John Taylor, Journal of Discourses 23:336.
• John Lewis Lund, The Church and the Negro: A Discussion of Mormons, Negros and the Priesthood, 49.
• John J. Stewart, Mormonism and the Negro, 33.
• McConkie, Mormon Doctrine 1958 edition, 477.
• Mark E. Petersen, "Race Problems-As They Affect the Church," 27 August 1954.
• Brigham Young, Journal of Discourses 10:110.

• One statement alone, given by Bruce R. McConkie to Church seminary and institute teachers shortly after the 1978 revelation granting priesthood to all races, answers each and every objectionable statement or action that the authors can dredge up from bygone eras:

There are statements in our literature by the early brethren which we have interpreted to mean that the Negroes would not receive the priesthood in mortality. I have said the same things… All I can say to that is that it is time disbelieving people repented and got in line and believed in a living, modern prophet. Forget everything that I have said, or what President Brigham Young or President George Q. Cannon or whomsoever has said in days past that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come into the world. We get our truth and our light line upon line and precept upon precept. We have now had added a new flood of intelligence and light on this particular subject, and it erases all the darkness, and all the views and all the thoughts of the past. They don't matter any more. It doesn't make a particle of difference what anybody ever said about the Negro matter before the first day of June of this year [1978]. It is a new day and a new arrangement, and the Lord has now given the revelation that sheds light out into the world on this subject. As to any slivers of light or any particles of darkness of the past, we forget about them. We now do what meridian Israel did when the Lord said the gospel should go to the gentiles. We forget all the statements that limited the gospel to the house of Israel, and we start going to the gentiles.^[15]

• Last and most important, the defining scripture that is binding on Latter-day Saints says, "he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile."6
• For a detailed response, see: Blacks and the priesthood

238

Claim

• The authors misrepresent a quote from Joseph Smith. They only tell the reader of this portion: "Had I anything to do with the negro, I would confine them by strict law to their own species and put them on a national equalization."^[16]:238

• Yet, Joseph Smith had preceded this remark by saying:

They came into the world slaves, mentally and physically. Change their situation with the whites, and they would be like them. They have souls, and are subjects of salvation. Go into Cincinnati or any city, and find an educated negro, who rides in his carriage, and you will see a man who has risen by the powers of his own mind to his exalted state of respectability. The slaves in Washington are more refined than many in high places, and the black boys will take the shine off many of those they brush and wait on.^[16]:217

• If the authors are seeking to truly inform and educate the reader concerning Mormonism, why would they not want to disclose this part of Joseph's thinking? In fact, why would they not want to elaborate on Joseph's revolutionary solution for abolishing slavery? Instead of commenting on the revulsion of Mormon leaders towards the widely accepted standard of abuse and cruelty, they choose only to make known the rather common thinking of the day that demanded races remain separate.

241

Claim

• The authors leave out a portion of a sermon that again stands out favorably from the Christian practice of the day. The authors give the following portion of one of Brigham's fiery sermons condemning politicians. They offer the reader no background from which they can understand the rhetoric from the leader of a persecuted group watching their security threatened one more time when they are put in the middle of pro-slavery supporters and abolitionists:

Shall I tell you the law of God in regard to the African race? If the white man who belongs to the chosen seed mixes his blood with the seed of Cain, the penalty, under the law of God, is death on the spot. This will always be so.^[17]

Response

• Here is the portion of the sermon that the authors neglect to show the reader, however:

If the Government of the United States, in Congress assembled, had the right to pass an anti-polygamy bill, they had also the right to pass a law that slaves should not be abused as they have been; they had also a right to make a law that negroes should be used like human beings, and not worse than dumb brutes. For their abuse of that race, the whites will be cursed, unless they repent.^[18]

• Compare this to the views of the founder of American evangelicalism, George Whitefield, who "urged kinder treatment of slaves, but noted that cruelty can have the positive effect of heightening 'the sense of their natural misery,' thereby increasing receptivity to the Christian message."^[19] Or the stories of "Christian slaveholders, including clergymen, 'brutalizing their slaves' which 'abound in the narratives of former slaves.'"^[20]

A Doctrine that was Always to Be

241-242

Claim

• Brigham said that blacks would not obtain the priesthood until the resurrection. This was reiterated by later LDS leaders.

• Brigham Young, Journal of Discourses 2:143.
• Milton R. Hunter, Pearl of Great Price Commentary, 142.
• Smith, The Way to Perfection, 101.
• Lund, The Church and the Negro, 45, 47, 104-105.

• For a detailed response, see: Blacks and the priesthood

Polygamy: One Man, Many Wives

244 - The Book of Mormon condemns polygamy

The author(s) of Mormonism 101 make(s) the following claim:

The Book of Mormon condemns polygamy.

FAIR's Response

FAIR Answers—back to home page

Contents 1 Response to claims made in "Chapter 16: Lamanites, Seed of Cain, and Polygamy" 1.1 233 1.2 Claim As they begin this chapter, the authors tip their hand with an improperly referenced thirty-nine-year-old quote from a popular magazine of the day that would be almost impossible for the average reader to find: I would not want you to believe that we bear any animosity toward the Negro. "Darkies" are wonderful people, and they have their place in our church. President Joseph Fielding Smith LOOK magazine, 22 October 1963, 79 [sic] 1.3 The Lamanites 1.3.1 234 1.4 Claim The authors claim that the "dark-skinned" Lamanites wiped out the "white-skinned" Nephites at the battle of Hill Cumorah. 1.4.1 1.5 Claim In 1981 the Church changed "a white and a delightsome people" to "a pure and a delightsome people." 1.5.1 1.6 Claim Apparently, the authors are not very comfortable disclosing LDS scripture and therefore quote very little of it. They make much of a few selected verses from the Book of Mormon, however, while leaving out any verses that could explain the use of "dark" or "black." They quickly quote the following from 2 Nephi: And he had caused the cursing to come upon them, yea, even a sore cursing, because of their iniquity. For behold, they had hardened their hearts against him, that they had become like unto a flint; wherefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them.[1] The authors then interpret LDS scripture in the most inflammatory manner possible, again using outdated quotes. 1.6.1 235 1.7 Claim The authors claim that Joseph Smith said that intermarriage with the Lamanites would produce a "white and delightsome posterity." 1.7.1 235 1.8 Claim The authors quote Brigham Young, You may inquire of the intelligent of the world whether they can tell why the aborigines of this country are dark, loathsome, ignorant, and sunken into the depths of degradation...When the Lord has a people, he makes covenants with them and gives unto them promises: then, if they transgress his law, change his ordinances, and break the covenants he has made with them, he will put a mark upon them, as in the case of the Lamanites and other portions of the house of Israel; but by-and-by they will become a white and delightsome people.[4] 1.8.1 236-237 1.9 Claim The authors claim that Brigham Young taught that unrighteousness would "result in a black skin." 1.10 The 1978 "Revelation" and the Seed of Cain 1.10.1 237 - The authors claim that LDS believe that one's behavior in the preexistence determines race 1.10.2 The author(s) of Mormonism 101 make(s) the following claim: 1.10.2.1 Author's sources: Joseph Fielding Smith, Doctrines of Salvation, 1:61. Smith, Teachings of the Prophet Joseph Smith, Section Six, 349. Smith, Doctrines of Salvation, 1:64-66. 1.10.3 FAIR's Response 1.11 Question: Was the idea that Blacks were neutral in the "war in heaven" ever official doctrine? 1.11.1 The "neutral in the war in heaven" argument was never doctrine. In fact, some Church leaders, starting with Brigham Young, explicitly repudiated the idea 1.11.2 The First Presidency under Joseph F. Smith also rejected this idea 1.11.3 Joseph Smith never taught the idea that those born with black skin were "neutral" during the war in heaven 1.12 Question: Did Church leaders ever teach that Blacks were neutral in the "war in heaven?" 1.12.1 Yes, some Church leaders promoted the idea as a way to explain the priesthood ban 1.12.2 The First Presidency, in a statement issued on August 17, 1949, actually attributed the ban to "conduct of spirits in the premortal existence" 1.12.3 Joseph Fielding Smith said in 1954 that there were no "neutrals in the war in heaven," but that rewards in this life may have "reflected actions taken in the pre-existence 1.12.4 Bruce R. McConkie said in 1966 that they were "less valiant" in the pre-existence 1.12.5 These statements by Church leaders reflected ideas which were prevalent in society during the 1950s and 1960s 1.12.6 When the priesthood ban was lifted in 1978, McConkie retracted what he had said previously 1.13 Question: Did the Church repudiate the idea of neutrality in the "war in heaven?" 1.13.1 President Kimball was reported as repudiating this idea following the 1978 revelation 1.13.2 Modern Church leaders teach that everyone who came to earth in this day was "valiant" in the premortal existence 1.14 Gospel Topics: "Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects actions in a premortal life" 1.14.1 237 1.15 Claim The authors provide a list of racist statements made by past Church leaders. 1.15.1 238 1.16 Claim The authors misrepresent a quote from Joseph Smith. They only tell the reader of this portion: "Had I anything to do with the negro, I would confine them by strict law to their own species and put them on a national equalization."[16]:238 1.16.1 241 1.17 Claim The authors leave out a portion of a sermon that again stands out favorably from the Christian practice of the day. The authors give the following portion of one of Brigham's fiery sermons condemning politicians. They offer the reader no background from which they can understand the rhetoric from the leader of a persecuted group watching their security threatened one more time when they are put in the middle of pro-slavery supporters and abolitionists: Shall I tell you the law of God in regard to the African race? If the white man who belongs to the chosen seed mixes his blood with the seed of Cain, the penalty, under the law of God, is death on the spot. This will always be so.[17] 1.18 A Doctrine that was Always to Be 1.18.1 241-242 1.19 Claim Brigham said that blacks would not obtain the priesthood until the resurrection. This was reiterated by later LDS leaders. 1.20 Polygamy: One Man, Many Wives 1.20.1 244 - The Book of Mormon condemns polygamy 1.20.2 The author(s) of Mormonism 101 make(s) the following claim: 1.20.3 FAIR's Response 2 Does the Book of Mormon condemn polygamy? 2.1 Book of Mormon Central, KnoWhy #64: What Does the Book of Mormon Say About Polygamy? (Video) 2.2 "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" 3 Why does Doctrine and Covenants 132 speak favorably about some Old Testament practitioners of plural marriage, while Jacob 2 is negative? 3.1 Jacob demonstrates that some of David and Solomon's actions were contrary to Torah, and contrary to God's established order 3.2 At some point after David and Solomon, it was encoded into Mosaic law that a man was not to have many wives 3.3 It is probable that Jacob is effectively quoting this passage (or a precursor to it) from the Brass Plates 3.4 It was the murder of Uriah and the taking of his wife that was the sin David committed, not polygamy 3.5 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 3.6 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 4 Did early Church leaders state that the Book of Mormon condemns polygamy? 4.1 The Smoot hearings 5 Is Jacob 2:30 actually not saying that polygamy is an occasional exception to monogamy? 5.1 Introduction to Question 5.2 Response to Question 5.2.1 "Command My People" May Mean "Move to a Different Location" 5.2.2 The Book of Mormon clearly states that the David and Solomon’s sin was having many wives and concubines 5.2.3 Richard and Pamela Price's Interpretation 5.3 Conclusion 6 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 6.1 245-246 - The authors claim that Mormon leaders "taught that the practice of polygamy was necessary for man to receive exaltation" 6.2 The author(s) of Mormonism 101 make(s) the following claim: 6.2.1 Author's sources: "History of the Church", Encyclopedia of Mormonism, vol. 2, 617. Brigham Young, Journal of Discourses 11:269. 6.3 FAIR's Response 6.4 Question: Is plural marriage required in order to achieve exaltation? 6.4.1 Critics quote Brigham Young saying that "[t]he only men who become Gods, even the sons of God, are those who enter into polygamy" 6.4.2 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. 6.5 Question: Did Brigham Young believe that one could not enter the Celestial Kingdom unless they were a polygamist? 6.6 Seminary Teacher Resource Manual: "We have no knowledge that plural marriage will be a requirement for exaltation" 6.6.1 246 - The Doctrine and Covenants denied polygamy 6.6.2 The author(s) of Mormonism 101 make(s) the following claim: 6.6.3 FAIR's Response 7 Why did the 1835 Doctrine and Covenants include a statement of marriage that denied the practice of polygamy at a time when some were actually practicing it? 7.1 Polygamy was not being taught to the general Church membership at that time 7.2 The statement itself was not changed between the 1835 and 1844 editions of the D&C 7.3 The available evidence suggests that Joseph Smith supported its publication 7.4 The statement was not a revelation given to Joseph Smith - it was written by Oliver Cowdery 8 Was Oliver Cowdery aware that some in the Church were practicing polygamy in 1835 at the time he authored the "Article on Marriage"? 8.1 Oliver Cowdery, the author of the 1835 "Article on Marriage," was aware that some in the Church were practicing polygamy at the time that the statement was published 9 Was the practice of polygamy general knowledge among Latter-day Saints in 1835 when the "Article on Marriage" was published? 9.1 Knowledge of the practice of polygamy among the Saints was limited prior to the 1840s 9.2 Charges of polygamy or "free love" or having wives in common were often made against new or little-known religious or social groups 10 Why did the 1835 Doctrine and Covenants include a statement of marriage that denied the practice of polygamy at a time when some were actually practicing it? 10.1 Polygamy was not being taught to the general Church membership at that time 10.2 The statement itself was not changed between the 1835 and 1844 editions of the D&C 10.3 The available evidence suggests that Joseph Smith supported its publication 10.4 The statement was not a revelation given to Joseph Smith - it was written by Oliver Cowdery 11 Was Oliver Cowdery aware that some in the Church were practicing polygamy in 1835 at the time he authored the "Article on Marriage"? 11.1 Oliver Cowdery, the author of the 1835 "Article on Marriage," was aware that some in the Church were practicing polygamy at the time that the statement was published 12 Was the practice of polygamy general knowledge among Latter-day Saints in 1835 when the "Article on Marriage" was published? 12.1 Knowledge of the practice of polygamy among the Saints was limited prior to the 1840s 12.2 Charges of polygamy or "free love" or having wives in common were often made against new or little-known religious or social groups 13 Why did the 1835 Doctrine and Covenants include a statement of marriage that denied the practice of polygamy at a time when some were actually practicing it? 13.1 Polygamy was not being taught to the general Church membership at that time 13.2 The statement itself was not changed between the 1835 and 1844 editions of the D&C 13.3 The available evidence suggests that Joseph Smith supported its publication 13.4 The statement was not a revelation given to Joseph Smith - it was written by Oliver Cowdery 14 Was Oliver Cowdery aware that some in the Church were practicing polygamy in 1835 at the time he authored the "Article on Marriage"? 14.1 Oliver Cowdery, the author of the 1835 "Article on Marriage," was aware that some in the Church were practicing polygamy at the time that the statement was published 15 Was the practice of polygamy general knowledge among Latter-day Saints in 1835 when the "Article on Marriage" was published? 15.1 Knowledge of the practice of polygamy among the Saints was limited prior to the 1840s 15.2 Charges of polygamy or "free love" or having wives in common were often made against new or little-known religious or social groups 15.2.1 248 15.3 Claim Polygamy continued to be practiced in Utah after the Manifesto. 15.4 Polygamy Today 15.4.1 249 15.5 Claim The author state, [T]hose who practice polygamy today are probably much more consistent with the teachings of Joseph Smith and Brigham Young than the Church of Jesus Christ of Latter-day Saints that condemns them. 15.6

V

Articles about the Book of Mormon

Authorship	Book of Mormon Joseph Smith listed as author and proprietor Spalding theory View of the Hebrews theory Late War theory Golden Pot theory Sidney Rigdon theory Mushrooms and entheogenics theory Creative fiction theories Possible 19th Century influences on Book of Mormon Theory of Book of Mormon place names from area around Joseph Smith's home Theory of Book of Mormon place names from Comoros Islands Understanding accusations of plagiarism
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Gold plates	Weight and size Plates too heavy to run? Engravings and sealed portion Stone box where the gold plates were deposited Attempts to steal the gold plates from Joseph Smith Gold plates and the translation process Metal plates in ancient Israel
Witnesses	Eleven official witnesses Statement of the Three Witnesses Oliver Cowdery David Whitmer Martin Harris Statement of the Eight Witnesses Christian Whitmer Jacob Whitmer Peter Whitmer Jr. John Whitmer Hiram Page Joseph Smith Sr. Hyrum Smith Samuel Smith Other witnesses to the Book of Mormon
The Bible and the Book of Mormon	Bible passages in the Book of Mormon The New Testament and the Book of Mormon KJV italicized text in the Book of Mormon KJV translation errors in the Book of Mormon Joseph Smith Translation and the Book of Mormon The Apocrypha and the Book of Mormon Isaiah and the Book of Mormon The documentary hypothesis and the Book of Mormon
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Lamanites	Identity of the Lamanites Native Americans and the Lamanites Relationship of the Maya and the Olmec to the Lamanites and the Jaredites Polynesians and the Lamanites The Lamanite curse Wrath of God on the Lamanites
Other	Population and demographics The Nephite calendar Biblical archaeology compared to the Book of Mormon Thomas Stuart Ferguson and Mormon archaeology Attempt to sell the Book of Mormon copyright in Canada Textual changes The Book of Mormon as history Legal codes in the Book of Mormon Lehi's ancestry and place of residence Three days of darkness The killing of Laban Human sacrifice Warfare in the Book of Mormon Events in Ether The death of Shiz

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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	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.

See also: Is polygamy against the Bible's teachings?

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."^[21] 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.^[22]

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.^[23]

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. ^[24]

⍗

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

1. ↑ 2 Nephi 5꞉21; quoted in Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), 234. ( Index of claims )
2. ↑ Frederick K.C. Price, Race Religion and Racism: A Bold Encounter With Division in the Church (Los Angeles: Faith One Publishing, 1999), 149.
3. ↑ Forrest G. Wood, The Arrogance of Faith: Christianity and Race in America from the Colonial Era to the Twentieth Century (New York: Alfred A. Knopf, 1990), 88.
4. ↑ Brigham Young, "Re-Organization of the High Council, Etc.," (8 October 1859) Journal of Discourses 7:336., partially quoted in McKeever and Johnson, Mormonism 101, 235.
5. ↑ Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 6:511 (journal entry dated 25 December 1869). ISBN 0941214133.
6. ↑ First Presidency letter from Joseph F. Smith, Anthon H. Lund, and Charles W. Penrose, to M. Knudson, 13 Jan. 1912.
7. ↑ Wilford Woodruff's Journal, entry dated Dec. 25, 1869.
8. ↑ First Presidency Statement (George Albert Smith), August 17, 1949. off-site
9. ↑ Joseph Fielding Smith, Doctrines of Salvation (Salt Lake City: Bookcraft, 1954) , 1:65-66. (emphasis in original)
10. ↑ Bruce R. McConkie, Mormon Doctrine (1966), p. 527.
11. ↑ Bruce R. McConkie, "New Revelation on Priesthood," Priesthood (Salt Lake City: Deseret Book, 1981), 126-137.
12. ↑ Kimball, Lengthen Your Stride, chapter 24, page 3; citing Richard Ostling, "Mormonism Enters a New Era," Time (7 August 1978): 55. Ostling told President Kimball's biographer and son that this was a paraphrase, but an accurate reporting of what he had been told (see footnote 13, citing interview on 10 May 2001).
13. ↑ M. Russell Ballard, "One More," Ensign, May 2005, p. 69.
14. ↑ "Race and the Priesthood," Gospel Topics on LDS.org (2013)
15. ↑ Bruce R. McConkie, "All Are Alike unto God," an address to a Book of Mormon Symposium for Seminary and Institute teachers, Brigham Young University, 18 August 1978.
16. ↑ ^{16.0 16.1} Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957). Volume 5 link
17. ↑ Brigham Young, "The Persecutions of the Saints, Etc.," (8 March 1863) Journal of Discourses 10:110., quoted in McKeever and Johnson, Mormonism 101, 241.
18. ↑ Brigham Young, "The Persecutions of the Saints, Etc.," (8 March 1863) Journal of Discourses 10:111.
19. ↑ Richard O. Emerson and Christian Smith, Divided by Faith: Evangelical Religion and the Problem of Race in America (New York: Oxford University Press, 2000), 26
20. ↑ Albert J. Raboteau, Slave Religion: The "Invisible Institution" in the Antebellum South (New York: Oxford University Press, 1978), 167.
21. ↑ Roger D. Launius, "An Ambivalent Rejection: Baptism for the Dead and the Reorganized Church Experience," Dialogue: A Journal of Mormon Thought 23, no. 2 (Summer 1990): 61n1. For more on Price, see William D. Russell, "Richard Price: Leading Publicist of the Reorganized Church’s Schismatics," in Differing Visions: Dissenters in Mormon History, ed. Roger D. Launius and Linda Thatcher (Urbana, IL: University of Illinois Press, 1994), 319–40.
22. ↑ Richard Price and Pamela Price, Joseph Smith Fought Polygamy, 3 vols. (Independence, MO: Price Publishing Co., 2000), 1:226.
23. ↑ Gregory L. Smith, "Plural marriage ponderings: An RLDS/CoC apologetic for Jacob 2:30," FAIR Blog, February 4, 2008, https://www.fairlatterdaysaints.org/blog/2008/02/04/plural-marriage-ponderings-an-rldscoc-apologetic-for-jacob-230.
24. ↑ "Plural Marriage and Families in Early Utah," Gospel Topics on LDS.org. (2013)

245-246 - The authors claim that Mormon leaders "taught that the practice of polygamy was necessary for man to receive exaltation"

The author(s) of Mormonism 101 make(s) the following claim:

The authors claim that Mormon leaders "taught that the practice of polygamy was necessary for man to receive exaltation, yet the majority of the membership remained monogamous." Brigham said that the "only men who become gods" would be those that practiced polygamy.

Author's sources:

• "History of the Church", Encyclopedia of Mormonism, vol. 2, 617.
• Brigham Young, Journal of Discourses 11:269.

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).^[1]

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.^[2]

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.

See also: Question: Does D&C 132 state that polygamy is required for our exaltation?

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

Seminary Teacher Resource Manual: "We have no knowledge that plural marriage will be a requirement for exaltation"

"Doctrine and Covenants 132," Seminary Teacher Resource Manual on LDS.org:

Note: Avoid sensationalism and speculation when talking about plural marriage. Sometimes teachers speculate that plural marriage will be a requirement for all who enter the celestial kingdom. We have no knowledge that plural marriage will be a requirement for exaltation.^[3]

246 - The Doctrine and Covenants denied polygamy

The author(s) of Mormonism 101 make(s) the following claim:

The Doctrine and Covenants denied polygamy.

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	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

V

Articles about the Doctrine and Covenants

The Doctrine and Covenants

Adding sections to the Doctrine and Covenants Overview of changes to the Doctrine and Covenants Examples of changes to the Doctrine and Covenants Lectures on Faith Possible contradictions in the Doctrine and Covenants Oliver Cowdery and the "rod of nature" The Doctrine and Covenants and Book of Mormon geography 1835 Doctrine and Covenants denies polygamy Remission of sins before or after baptism?

Why did the 1835 Doctrine and Covenants include a statement of marriage that denied the practice of polygamy at a time when some were actually practicing it?

Polygamy was not being taught to the general Church membership at that time

The Article on Marriage was printed in the 1835 D&C as section 101 and in the 1844 D&C as section 109. The portion of the Article on Marriage relevant to polygamy states:

Inasmuch as this church of Christ has been reproached with the crime of fornication, and polygamy: we declare that we believe, that one man should have one wife; and one woman, but one husband, except in case of death, when either is at liberty to marry again. ^[4]

This was true—the Church membership generally was not being taught plural marriage, and were not living it at that time.

The statement itself was not changed between the 1835 and 1844 editions of the D&C

In fact, the statement remained in the D&C until the 1876 edition, even though plural marriage had been taught to specific individuals since at least 1831, practiced in secret since 1836, and practiced openly since 1852. The matter of not removing it in 1852 was simply due to the fact that a new edition of the D&C was not published until 1876.

The available evidence suggests that Joseph Smith supported its publication

While some have suggested that the article was published against Joseph's wishes or without his knowledge, the available evidence suggests that he supported its publication. It was likely included to counter the perception that the Mormon's practice of communal property (the "law of consecration") included a community of wives.

The statement was not a revelation given to Joseph Smith - it was written by Oliver Cowdery

This statement was not a revelation given to Joseph Smith—it was written by Oliver Cowdery and introduced to a conference of the priesthood at Kirtland on 17 August 1835. Cowdery also wrote a statement of belief on government that has been retained in our current edition of the D&C as section 134. Both were sustained at the conference and included in the 1835 D&C, which was already at the press and ready to be published. Joseph Smith was preaching in Michigan at the time Oliver and W.W. Phelps introduced these two articles to the conference; it is not known if he approved of their addition to the D&C at the time, although he did retain them in the 1844 Nauvoo edition, which argues that he was not opposed to them. (Phelps read the article on marriage, while Cowdery read the one on government.) ^[5]

Some have suggested that the manner in which the conference was called suggests that Joseph was not the instigator of it, since it seems to have been done quite quickly, with relatively few high church leaders in attendance:

The General Assembly, which may have been announced on only twenty-four hours' notice, was held Monday, August 17[, 1835]. Its spur-of-the-moment nature is demonstrated by observing that a puzzling majority of Church leaders were absent. Missing from the meeting were all of the Twelve Apostles, eight of the twelve Kirtland High Council members nine of the twelve Missouri High Council members, three of the seven Presidents of the Quorum of Seventy, Presiding Bishop Partridge, and...two of the three members of the First Presidency. ^[6]

However, there is also some evidence that an article on marriage was already anticipated, and cited four times in the new D&C's index, which was prepared under Joseph's direction and probably available prior to his departure. Thus, "if a disagreement existed, it was resolved before the Prophet left for Pontiac." ^[7]

Was Oliver Cowdery aware that some in the Church were practicing polygamy in 1835 at the time he authored the "Article on Marriage"?

Oliver Cowdery, the author of the 1835 "Article on Marriage," was aware that some in the Church were practicing polygamy at the time that the statement was published

On July 7, 1878, Joseph F. Smith discussed Oliver's awareness of polygamy at the time of this publication:

To put this matter more correctly before you, I here declare that the principle of plural marriage was not first revealed on the 12th day of July, 1843. It was written for the first time on that date, but it had been revealed to the Prophet many years before that, perhaps as early as 1832. About this time, or subsequently, Joseph, the Prophet, intrusted this fact to Oliver Cowdery; he abused the confidence imposed in him, and brought reproach upon himself, and thereby upon the church by "running before he was sent," and "taking liberties without license," so to speak, hence the publication, by O. Cowdery, about this time, of an article on marriage, which was carefully worded, and afterwards found its way into the Doctrine and Covenants without authority. This article explains itself to those who understand the facts, and is an indisputable evidence of the early existence of the knowledge of the principle of patriarchal marriage by the Prophet Joseph, and also by Oliver Cowdery. ^[8]

However, there continues to be debate about whether Oliver Cowdery knew about--or prematurely practiced--plural marriage in the 1830s. ^[9] Oliver would learn about the Fanny Alger marriage, but his reaction at the time seems to have been wholly negative.

The original D&C 101 article outlined the general practice of performing a Latter-day Saint wedding, explained LDS beliefs about the marriage relationship, and denied that the Saints were practicing polygamy.

Was the practice of polygamy general knowledge among Latter-day Saints in 1835 when the "Article on Marriage" was published?

Knowledge of the practice of polygamy among the Saints was limited prior to the 1840s

Some have argued that rumors of "polygamy" may already have been circulating as a result of the Prophet teaching the concept to some of his close associates. However, Brian Hales has argued that there are few if any extant attacks on Joseph or the Saints about polygamy prior to the 1840s:

...if the article was designed to neutralize reports about Joseph Smith and his alleged "crimes," polygamy would not have been included because that allegation was not made then nor at any other time during the Kirtland period according to any documentation currently available. In other words, assuming that the denial of polygamy in the "Marriage" article [of D&C 101] was specifically tied to rumors of Joseph Smith's behavior is problematic, unless other corroborating evidence can be located. ^[10]

Charges of polygamy or "free love" or having wives in common were often made against new or little-known religious or social groups

On the other hand, charges of polygamy or "free love" or having wives in common were often made against new or little-known religious or social groups. As Hales reports:

Some [nineteenth-century utopian societies] experimented with novel marital and sexual practices, which focused suspicion on all the groups....Accordingly, early Latter-day Saint efforts to live the law of consecration, even though it sustained traditional monogamy, were instantly misunderstood....

John L. Brooke...wrote: "Among the non-Mormons in Ohio there were suspicions that the community of property dictated in the 'Law of Consecration' included wives."...

It seems plausible, even likely, that beginning in 1831, some uninformed individuals assumed that the law of consecration included a community of wives as one of its tenets, even publishing such claims, although there is no indication that this is how the Mormons themselves interpreted the law of consecration. Understandably, Church leaders would actively seek to deny such untrue allegations in a document on marriage to be included in the 1835 Doctrine and Covenants. ^[11]

Gilbert Scharffs notes:

The original Section 101 (never claimed as a revelation but approved as a statement of belief) did state that monogamy was the practice of the Church at that time. The section was not written by Joseph Smith and was voted upon by members in his absence. Perhaps the section was intended to prevent members from getting involved with plural marriage until such a time as the practice would be authorized by the Lord Church-wide. When that became the fact, the current Section 132 replaced the old Section 101. ^[12]

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Learn more about polygamy: 1835 Doctrine and Covenants

Wiki links	1835 Doctrine and Covenants denies polygamy
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders polygamy

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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). 226. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 133, n42 (PB) ( Index of claims ) Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 28. ( Index of claims ) MormonThink.com website (as of 28 April 2012). Page: http://mormonthink.com/joseph-smith-polygamy.htm Richard N. and Joan K. Ostling, Mormon America: The Power and the Promise, (New York:HarperCollins Publishers, 2000), 60. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 205.( Index of claims ) Richard S. Van Wagoner, Mormon Polygamy: A History (Salt Lake City: Signature Books, 1989), 6. Watchman Fellowship, The Watchman Expositor (Page 3)

Notes

1. ↑ The following critical works use this quote from Brigham to claim that Latter-day Saints must accept polygamy as a requirement to enter heaven. Contender Ministries, Questions All Mormons Should Ask Themselves. Answers; Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 233, 422 n. 48-49. ( Index of claims ); George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), xiv, 6, 55, , 356. ( Index of claims , (Detailed book review)); Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 29, 258.( Index of claims )
2. ↑ Brigham Young, "Remarks by President Brigham Young, in the Bowery, in G.S.L. City," (19 August 1866) Journal of Discourses 11:268-269. (emphasis added) See Quote mining—Journal of Discourses 11:269 to see how this quote was mined.
3. ↑ "Doctrine and Covenants 132," Seminary Teacher Resource Manual on LDS.org (2001, [updated 2005])
4. ↑ Doctrine and Covenants, 1835 edition, Section 101.
5. ↑ History of the Church, 2:246–247. Volume 2 link
6. ↑ Brian C. Hales, Joseph Smith's Polygamy Volume 1: History (Salt Lake City, Utah: Greg Kofford Books, 2013), 154.
7. ↑ Hales, Joseph Smith's Polygamy Vol. 1, 173, see pp. 171–1731 for full details.
8. ↑ Joseph F. Smith, Journal of Discourses 20:29.
9. ↑ Hales, Joseph Smith's Polygamy Vol. 1, 156–158.
10. ↑ Hales, Joseph Smith's Polygamy Vol. 1, 161–162.
11. ↑ Hales, Joseph Smith's Polygamy Vol. 1, 166, 168.
12. ↑ Gilbert Scharffs, "Marriage Is Ordained of God", The Truth About "The God Makers" off-site

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	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

V

Articles about the Doctrine and Covenants

The Doctrine and Covenants

Adding sections to the Doctrine and Covenants Overview of changes to the Doctrine and Covenants Examples of changes to the Doctrine and Covenants Lectures on Faith Possible contradictions in the Doctrine and Covenants Oliver Cowdery and the "rod of nature" The Doctrine and Covenants and Book of Mormon geography 1835 Doctrine and Covenants denies polygamy Remission of sins before or after baptism?

Why did the 1835 Doctrine and Covenants include a statement of marriage that denied the practice of polygamy at a time when some were actually practicing it?

Polygamy was not being taught to the general Church membership at that time

The Article on Marriage was printed in the 1835 D&C as section 101 and in the 1844 D&C as section 109. The portion of the Article on Marriage relevant to polygamy states:

Inasmuch as this church of Christ has been reproached with the crime of fornication, and polygamy: we declare that we believe, that one man should have one wife; and one woman, but one husband, except in case of death, when either is at liberty to marry again. ^[1]

This was true—the Church membership generally was not being taught plural marriage, and were not living it at that time.

The statement itself was not changed between the 1835 and 1844 editions of the D&C

In fact, the statement remained in the D&C until the 1876 edition, even though plural marriage had been taught to specific individuals since at least 1831, practiced in secret since 1836, and practiced openly since 1852. The matter of not removing it in 1852 was simply due to the fact that a new edition of the D&C was not published until 1876.

The available evidence suggests that Joseph Smith supported its publication

While some have suggested that the article was published against Joseph's wishes or without his knowledge, the available evidence suggests that he supported its publication. It was likely included to counter the perception that the Mormon's practice of communal property (the "law of consecration") included a community of wives.

The statement was not a revelation given to Joseph Smith - it was written by Oliver Cowdery

This statement was not a revelation given to Joseph Smith—it was written by Oliver Cowdery and introduced to a conference of the priesthood at Kirtland on 17 August 1835. Cowdery also wrote a statement of belief on government that has been retained in our current edition of the D&C as section 134. Both were sustained at the conference and included in the 1835 D&C, which was already at the press and ready to be published. Joseph Smith was preaching in Michigan at the time Oliver and W.W. Phelps introduced these two articles to the conference; it is not known if he approved of their addition to the D&C at the time, although he did retain them in the 1844 Nauvoo edition, which argues that he was not opposed to them. (Phelps read the article on marriage, while Cowdery read the one on government.) ^[2]

Some have suggested that the manner in which the conference was called suggests that Joseph was not the instigator of it, since it seems to have been done quite quickly, with relatively few high church leaders in attendance:

The General Assembly, which may have been announced on only twenty-four hours' notice, was held Monday, August 17[, 1835]. Its spur-of-the-moment nature is demonstrated by observing that a puzzling majority of Church leaders were absent. Missing from the meeting were all of the Twelve Apostles, eight of the twelve Kirtland High Council members nine of the twelve Missouri High Council members, three of the seven Presidents of the Quorum of Seventy, Presiding Bishop Partridge, and...two of the three members of the First Presidency. ^[3]

However, there is also some evidence that an article on marriage was already anticipated, and cited four times in the new D&C's index, which was prepared under Joseph's direction and probably available prior to his departure. Thus, "if a disagreement existed, it was resolved before the Prophet left for Pontiac." ^[4]

Was Oliver Cowdery aware that some in the Church were practicing polygamy in 1835 at the time he authored the "Article on Marriage"?

Oliver Cowdery, the author of the 1835 "Article on Marriage," was aware that some in the Church were practicing polygamy at the time that the statement was published

On July 7, 1878, Joseph F. Smith discussed Oliver's awareness of polygamy at the time of this publication:

To put this matter more correctly before you, I here declare that the principle of plural marriage was not first revealed on the 12th day of July, 1843. It was written for the first time on that date, but it had been revealed to the Prophet many years before that, perhaps as early as 1832. About this time, or subsequently, Joseph, the Prophet, intrusted this fact to Oliver Cowdery; he abused the confidence imposed in him, and brought reproach upon himself, and thereby upon the church by "running before he was sent," and "taking liberties without license," so to speak, hence the publication, by O. Cowdery, about this time, of an article on marriage, which was carefully worded, and afterwards found its way into the Doctrine and Covenants without authority. This article explains itself to those who understand the facts, and is an indisputable evidence of the early existence of the knowledge of the principle of patriarchal marriage by the Prophet Joseph, and also by Oliver Cowdery. ^[5]

However, there continues to be debate about whether Oliver Cowdery knew about--or prematurely practiced--plural marriage in the 1830s. ^[6] Oliver would learn about the Fanny Alger marriage, but his reaction at the time seems to have been wholly negative.

The original D&C 101 article outlined the general practice of performing a Latter-day Saint wedding, explained LDS beliefs about the marriage relationship, and denied that the Saints were practicing polygamy.

Was the practice of polygamy general knowledge among Latter-day Saints in 1835 when the "Article on Marriage" was published?

Knowledge of the practice of polygamy among the Saints was limited prior to the 1840s

Some have argued that rumors of "polygamy" may already have been circulating as a result of the Prophet teaching the concept to some of his close associates. However, Brian Hales has argued that there are few if any extant attacks on Joseph or the Saints about polygamy prior to the 1840s:

...if the article was designed to neutralize reports about Joseph Smith and his alleged "crimes," polygamy would not have been included because that allegation was not made then nor at any other time during the Kirtland period according to any documentation currently available. In other words, assuming that the denial of polygamy in the "Marriage" article [of D&C 101] was specifically tied to rumors of Joseph Smith's behavior is problematic, unless other corroborating evidence can be located. ^[7]

Charges of polygamy or "free love" or having wives in common were often made against new or little-known religious or social groups

On the other hand, charges of polygamy or "free love" or having wives in common were often made against new or little-known religious or social groups. As Hales reports:

Some [nineteenth-century utopian societies] experimented with novel marital and sexual practices, which focused suspicion on all the groups....Accordingly, early Latter-day Saint efforts to live the law of consecration, even though it sustained traditional monogamy, were instantly misunderstood....

John L. Brooke...wrote: "Among the non-Mormons in Ohio there were suspicions that the community of property dictated in the 'Law of Consecration' included wives."...

It seems plausible, even likely, that beginning in 1831, some uninformed individuals assumed that the law of consecration included a community of wives as one of its tenets, even publishing such claims, although there is no indication that this is how the Mormons themselves interpreted the law of consecration. Understandably, Church leaders would actively seek to deny such untrue allegations in a document on marriage to be included in the 1835 Doctrine and Covenants. ^[8]

Gilbert Scharffs notes:

The original Section 101 (never claimed as a revelation but approved as a statement of belief) did state that monogamy was the practice of the Church at that time. The section was not written by Joseph Smith and was voted upon by members in his absence. Perhaps the section was intended to prevent members from getting involved with plural marriage until such a time as the practice would be authorized by the Lord Church-wide. When that became the fact, the current Section 132 replaced the old Section 101. ^[9]

⍗

Learn more about polygamy: 1835 Doctrine and Covenants

Wiki links	1835 Doctrine and Covenants denies polygamy
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders polygamy

⍗

Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 226. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 133, n42 (PB) ( Index of claims ) Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 28. ( Index of claims ) MormonThink.com website (as of 28 April 2012). Page: http://mormonthink.com/joseph-smith-polygamy.htm Richard N. and Joan K. Ostling, Mormon America: The Power and the Promise, (New York:HarperCollins Publishers, 2000), 60. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 205.( Index of claims ) Richard S. Van Wagoner, Mormon Polygamy: A History (Salt Lake City: Signature Books, 1989), 6. Watchman Fellowship, The Watchman Expositor (Page 3)

Notes

1. ↑ Doctrine and Covenants, 1835 edition, Section 101.
2. ↑ History of the Church, 2:246–247. Volume 2 link
3. ↑ Brian C. Hales, Joseph Smith's Polygamy Volume 1: History (Salt Lake City, Utah: Greg Kofford Books, 2013), 154.
4. ↑ Hales, Joseph Smith's Polygamy Vol. 1, 173, see pp. 171–1731 for full details.
5. ↑ Joseph F. Smith, Journal of Discourses 20:29.
6. ↑ Hales, Joseph Smith's Polygamy Vol. 1, 156–158.
7. ↑ Hales, Joseph Smith's Polygamy Vol. 1, 161–162.
8. ↑ Hales, Joseph Smith's Polygamy Vol. 1, 166, 168.
9. ↑ Gilbert Scharffs, "Marriage Is Ordained of God", The Truth About "The God Makers" off-site

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	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

V

Articles about the Doctrine and Covenants

The Doctrine and Covenants

Adding sections to the Doctrine and Covenants Overview of changes to the Doctrine and Covenants Examples of changes to the Doctrine and Covenants Lectures on Faith Possible contradictions in the Doctrine and Covenants Oliver Cowdery and the "rod of nature" The Doctrine and Covenants and Book of Mormon geography 1835 Doctrine and Covenants denies polygamy Remission of sins before or after baptism?

Why did the 1835 Doctrine and Covenants include a statement of marriage that denied the practice of polygamy at a time when some were actually practicing it?

Polygamy was not being taught to the general Church membership at that time

The Article on Marriage was printed in the 1835 D&C as section 101 and in the 1844 D&C as section 109. The portion of the Article on Marriage relevant to polygamy states:

Inasmuch as this church of Christ has been reproached with the crime of fornication, and polygamy: we declare that we believe, that one man should have one wife; and one woman, but one husband, except in case of death, when either is at liberty to marry again. ^[1]

This was true—the Church membership generally was not being taught plural marriage, and were not living it at that time.

The statement itself was not changed between the 1835 and 1844 editions of the D&C

In fact, the statement remained in the D&C until the 1876 edition, even though plural marriage had been taught to specific individuals since at least 1831, practiced in secret since 1836, and practiced openly since 1852. The matter of not removing it in 1852 was simply due to the fact that a new edition of the D&C was not published until 1876.

The available evidence suggests that Joseph Smith supported its publication

While some have suggested that the article was published against Joseph's wishes or without his knowledge, the available evidence suggests that he supported its publication. It was likely included to counter the perception that the Mormon's practice of communal property (the "law of consecration") included a community of wives.

The statement was not a revelation given to Joseph Smith - it was written by Oliver Cowdery

This statement was not a revelation given to Joseph Smith—it was written by Oliver Cowdery and introduced to a conference of the priesthood at Kirtland on 17 August 1835. Cowdery also wrote a statement of belief on government that has been retained in our current edition of the D&C as section 134. Both were sustained at the conference and included in the 1835 D&C, which was already at the press and ready to be published. Joseph Smith was preaching in Michigan at the time Oliver and W.W. Phelps introduced these two articles to the conference; it is not known if he approved of their addition to the D&C at the time, although he did retain them in the 1844 Nauvoo edition, which argues that he was not opposed to them. (Phelps read the article on marriage, while Cowdery read the one on government.) ^[2]

Some have suggested that the manner in which the conference was called suggests that Joseph was not the instigator of it, since it seems to have been done quite quickly, with relatively few high church leaders in attendance:

The General Assembly, which may have been announced on only twenty-four hours' notice, was held Monday, August 17[, 1835]. Its spur-of-the-moment nature is demonstrated by observing that a puzzling majority of Church leaders were absent. Missing from the meeting were all of the Twelve Apostles, eight of the twelve Kirtland High Council members nine of the twelve Missouri High Council members, three of the seven Presidents of the Quorum of Seventy, Presiding Bishop Partridge, and...two of the three members of the First Presidency. ^[3]

However, there is also some evidence that an article on marriage was already anticipated, and cited four times in the new D&C's index, which was prepared under Joseph's direction and probably available prior to his departure. Thus, "if a disagreement existed, it was resolved before the Prophet left for Pontiac." ^[4]

Was Oliver Cowdery aware that some in the Church were practicing polygamy in 1835 at the time he authored the "Article on Marriage"?

Oliver Cowdery, the author of the 1835 "Article on Marriage," was aware that some in the Church were practicing polygamy at the time that the statement was published

On July 7, 1878, Joseph F. Smith discussed Oliver's awareness of polygamy at the time of this publication:

To put this matter more correctly before you, I here declare that the principle of plural marriage was not first revealed on the 12th day of July, 1843. It was written for the first time on that date, but it had been revealed to the Prophet many years before that, perhaps as early as 1832. About this time, or subsequently, Joseph, the Prophet, intrusted this fact to Oliver Cowdery; he abused the confidence imposed in him, and brought reproach upon himself, and thereby upon the church by "running before he was sent," and "taking liberties without license," so to speak, hence the publication, by O. Cowdery, about this time, of an article on marriage, which was carefully worded, and afterwards found its way into the Doctrine and Covenants without authority. This article explains itself to those who understand the facts, and is an indisputable evidence of the early existence of the knowledge of the principle of patriarchal marriage by the Prophet Joseph, and also by Oliver Cowdery. ^[5]

However, there continues to be debate about whether Oliver Cowdery knew about--or prematurely practiced--plural marriage in the 1830s. ^[6] Oliver would learn about the Fanny Alger marriage, but his reaction at the time seems to have been wholly negative.

The original D&C 101 article outlined the general practice of performing a Latter-day Saint wedding, explained LDS beliefs about the marriage relationship, and denied that the Saints were practicing polygamy.

Was the practice of polygamy general knowledge among Latter-day Saints in 1835 when the "Article on Marriage" was published?

Knowledge of the practice of polygamy among the Saints was limited prior to the 1840s

Some have argued that rumors of "polygamy" may already have been circulating as a result of the Prophet teaching the concept to some of his close associates. However, Brian Hales has argued that there are few if any extant attacks on Joseph or the Saints about polygamy prior to the 1840s:

...if the article was designed to neutralize reports about Joseph Smith and his alleged "crimes," polygamy would not have been included because that allegation was not made then nor at any other time during the Kirtland period according to any documentation currently available. In other words, assuming that the denial of polygamy in the "Marriage" article [of D&C 101] was specifically tied to rumors of Joseph Smith's behavior is problematic, unless other corroborating evidence can be located. ^[7]

Charges of polygamy or "free love" or having wives in common were often made against new or little-known religious or social groups

On the other hand, charges of polygamy or "free love" or having wives in common were often made against new or little-known religious or social groups. As Hales reports:

Some [nineteenth-century utopian societies] experimented with novel marital and sexual practices, which focused suspicion on all the groups....Accordingly, early Latter-day Saint efforts to live the law of consecration, even though it sustained traditional monogamy, were instantly misunderstood....

John L. Brooke...wrote: "Among the non-Mormons in Ohio there were suspicions that the community of property dictated in the 'Law of Consecration' included wives."...

It seems plausible, even likely, that beginning in 1831, some uninformed individuals assumed that the law of consecration included a community of wives as one of its tenets, even publishing such claims, although there is no indication that this is how the Mormons themselves interpreted the law of consecration. Understandably, Church leaders would actively seek to deny such untrue allegations in a document on marriage to be included in the 1835 Doctrine and Covenants. ^[8]

Gilbert Scharffs notes:

The original Section 101 (never claimed as a revelation but approved as a statement of belief) did state that monogamy was the practice of the Church at that time. The section was not written by Joseph Smith and was voted upon by members in his absence. Perhaps the section was intended to prevent members from getting involved with plural marriage until such a time as the practice would be authorized by the Lord Church-wide. When that became the fact, the current Section 132 replaced the old Section 101. ^[9]

⍗

Learn more about polygamy: 1835 Doctrine and Covenants

Wiki links	1835 Doctrine and Covenants denies polygamy
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders polygamy

⍗

Source(s) of the criticism:

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 226. ( Index of claims ) Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 133, n42 (PB) ( Index of claims ) Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 28. ( Index of claims ) MormonThink.com website (as of 28 April 2012). Page: http://mormonthink.com/joseph-smith-polygamy.htm Richard N. and Joan K. Ostling, Mormon America: The Power and the Promise, (New York:HarperCollins Publishers, 2000), 60. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 205.( Index of claims ) Richard S. Van Wagoner, Mormon Polygamy: A History (Salt Lake City: Signature Books, 1989), 6. Watchman Fellowship, The Watchman Expositor (Page 3)

Notes

1. ↑ Doctrine and Covenants, 1835 edition, Section 101.
2. ↑ History of the Church, 2:246–247. Volume 2 link
3. ↑ Brian C. Hales, Joseph Smith's Polygamy Volume 1: History (Salt Lake City, Utah: Greg Kofford Books, 2013), 154.
4. ↑ Hales, Joseph Smith's Polygamy Vol. 1, 173, see pp. 171–1731 for full details.
5. ↑ Joseph F. Smith, Journal of Discourses 20:29.
6. ↑ Hales, Joseph Smith's Polygamy Vol. 1, 156–158.
7. ↑ Hales, Joseph Smith's Polygamy Vol. 1, 161–162.
8. ↑ Hales, Joseph Smith's Polygamy Vol. 1, 166, 168.
9. ↑ Gilbert Scharffs, "Marriage Is Ordained of God", The Truth About "The God Makers" off-site

248

Claim

• Polygamy continued to be practiced in Utah after the Manifesto.

Author's source(s)

• Van Wagoner, Mormon Polygamy, 155.

Response

• For a detailed response, see: Polygamy/Practiced after the Manifesto

Polygamy Today

249

Claim

• The author state,

[T]hose who practice polygamy today are probably much more consistent with the teachings of Joseph Smith and Brigham Young than the Church of Jesus Christ of Latter-day Saints that condemns them.

Response

• Polygamy, as practiced by various groups today, is not "consistent with the teachings of Joseph Smith and Brigham Young."
• For a detailed response, see: Polygamy

Notes

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