Criticism of Mormonism/Books/Nauvoo Polygamy/Chapter 6

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Response to claims made in "Chapter 6"



A FAIR Analysis of: Nauvoo Polygamy: "... but we called it celestial marriage", a work by author: George D. Smith

Response to claims made in Nauvoo Polygamy, "Chapter 6"


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Response to claim: 356 - "Efforts to suppress the story" of polygamy in Nauvoo until the 1852 announcement "restricted the breadth and depth of the records that were kept"

The author(s) of Nauvoo Polygamy make(s) the following claim:

The author assumes that "[e]fforts to suppress the story" of polygamy in Nauvoo until the 1852 announcement "restricted the breadth and depth of the records that were kept."

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

The author claims elsewhere that the History of the Church had material expurgated; we now learn that most of this material was not in the primary documents (such as Joseph's journals) because of secrecy concerns in the 1840s.

Censorship of Church History (edit)

Response to claim: 356 - After 1890 the church tried to "phase out a practice the prophet had mandated as essential to salvation"

The author(s) of Nauvoo Polygamy make(s) the following claim:

After 1890 the church tried to "phase out a practice the prophet had mandated as essential to salvation."

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

The author ignores the nuances of LDS thought on this, both before and after the Manifesto.


Question: If early Church leaders taught that plural marriage was required, does this mean that current members are not capable of achieving exaltation?

There is no doctrine in the Church that states that plural marriage is the norm, or that it is something that will be required for exaltation

The fact that the modern Church does not approve of or practice polygamy does not mean that present members of the Church believe that the principle of plural marriage is false—rather, they believe that it is a principle only to be practiced when the Lord commands it for His purposes.(See Jacob 2:27-30.) There is no doctrine in the Church that states that plural marriage is the norm, or that it is something that will be required for exaltation.

Necessary for salvation? (edit)

  • See also ch. Preface: xiv
  • See also ch. 1: 6
  • See also ch. 2: 55
  • See also ch. 6: 356

Response to claim: 356 - "Official accounts" of plural marriage have been "redacted"

The author(s) of Nauvoo Polygamy make(s) the following claim:

"Official accounts" of plural marriage have been "redacted."

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

This assumes that "official accounts" existed to begin with.

Censorship of Church History (edit)

Response to claim: 364-365 - Joseph and Brigham are claimed to have admitted that the practice of polygamy meant they were "free to go beyond the normal 'bounds'"

The author(s) of Nauvoo Polygamy make(s) the following claim:

Joseph and Brigham are claimed to have admitted that the practice of polygamy meant they were "free to go beyond the normal 'bounds'" and "the normal rules governing social interaction had not applied to" Joseph.

Author's sources:
  1. Brigham Young Manuscript History, Feb 16, 1849, LDS Archives.

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

The author misconstrues and misrepresents the statements cited.


Question: Did Brigham Young and Joseph Smith say that polygamists were allowed to go beyond normal bounds of social interaction?

Joseph’s point is clear—men, like Brigham, who have reached a certain degree of faithfulness may be asked to do even more difficult things

Note: This wiki section was based partly on a review of G.D. Smith's Nauvoo Polygamy. As such, it focuses on that author's presentation of the data. To read the full review, follow the link. Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)

It is claimed that Joseph Smith and Brigham Young admitted that the practice of polygamy meant they were "free to go beyond the normal 'bounds'" and "the normal rules governing social interaction had not applied to" Joseph.[1]

“Sometimes Joseph phrased the matter [of polygamy] in terms of being free to go beyond normal ‘bounds,’” G. D. Smith announces. As evidence, he presents Brigham Young’s account of being taught plural marriage. Brigham worried out loud that he might marry a second wife but then apostatize, leaving his plural family “worse off.” In Brigham’s account, Joseph replied, “‘There are certain bounds set to men, and if a man is faithful and pure to these bounds, God will take him out of the world; if he sees him falter, he will take him to himself. You are past these bounds, Brigham, and you have this consolation.’ But Brigham indicated that he never had any fears of not being saved” (p. 364).[2]

Joseph’s point is clear—men, like Brigham, who have reached a certain degree of faithfulness may be asked to do even more difficult things. They need not fear that they will lose their eternal reward if they falter in these Abrahamic tasks, for God “will take him to himself” before they reap damnation. But G. D. Smith seems to be reading “bounds” in the sense “a limit by which any excursion is restrained; the limit of indulgence or desire.”[3] This is why he conceives of it as being “free to go beyond normal bounds”—that is, beyond normal limits or restrictions. This is clearly not Brigham’s meaning. Bounds should be understood as “the line which comprehends the whole of any given object or space. It differs from boundary.”[4] These bounds are not a limit beyond which one may not go—they encircle and enclose all that one must do. Before polygamy, Brigham had already striven to be faithful to the whole of his duty to God. Having done so, he would not be damned. But he was now being asked to fulfill a task not asked of most. The circumference of his bounds—or duties—was enlarged.

Brigham was thus past the bounds because he had done all that God required and more, not because he would violate moral limits

Unfortunately for G. D. Smith’s reading, polygamy cannot be “the bounds” referred to since Joseph told Brigham that he was already (before practicing polygamy) “past these bounds”—that is, the duties required of all men by God—and thus “you have this consolation.” Brigham was thus past the bounds because he had done all that God required and more, not because he would violate moral limits. He had crossed the finish line; he had not gone “out of bounds” or offside.

G. D. Smith argues that Brigham gave “a telling concession that the normal rules governing social interaction had not applied to [Joseph] Smith as he set about instigating polygamy.” But Brigham is not conceding anything like this. His “bounds” are not limits beyond which one may not go, but duties that one must fulfill before anything else might be asked. The bounds are divine duties, not social rules. G. D. Smith caps his argument by citing Brigham’s belief that Joseph “passed certain bounds . . . before certain revelations were given” (p. 365). Thus G. D. Smith wants to paint Brigham as admitting that polygamy required one to transgress social or moral boundaries.

Brigham was clearly making the same claim about Joseph that Joseph made about Brigham. In Brigham’s view, Joseph had not been challenged by the command to practice plural marriage until he had proved sufficiently faithful to guarantee his salvation. For its first practitioners, the challenge of plural marriage was such that a merciful God would not, in Brigham’s mind, require it of those whose salvation would be at risk in the event of their failure.

Brigham sees the matter as a command that he does not wish to fulfill—he would prefer to be dead—but that God confirms as his will

Immediately preceding the language quoted by G. D. Smith, Brigham tells an apostle that

the spiritual wife doctrine came upon me while abroad, in such a manner that I never forget. . . . Joseph said to me, ‘I command you to go and get another wife.’ I felt as if the grave was better for me than anything, but I was filled with the Holy Ghost, so that my wife and brother Kimball’s wife would upbraid me for lightness in those days. I could jump up and hollow [holler?]. My blood was as clear as West India rum, and my flesh was clear.[5]

In this passage, Brigham sees the matter as a command that he does not wish to fulfill—he would prefer to be dead—but that God confirms as his will. His bounds are duties to fulfill, not limits that he is now free to exceed.

Further evidence: Heber C. Kimball

That this reading is correct, and that G. D. Smith is in error, is confirmed by Heber C. Kimball’s similar doubts and reassurance: “Finally [Heber] was so tried that he went to Joseph and told him how he felt—that he was fearful if he took such a step [to practice plural marriage] he could not stand, but would be overcome. The Prophet, full of sympathy for him, went and inquired of the Lord. His answer was, ‘Tell him to go and do as he has been commanded, and if I see that there is any danger of his apostatizing, I will take him to myself.’”[6]

Kimball’s bounds—the commandments given him—had increased. But having already proved his faithfulness, he would not be damned for failure. Kimball apparently clung to this promise and would soon write to his wife that “my prayer is day by day that God would take me to Himself rather than I should be left to sin against Him, or betray my dear brethren who have been true to me and to God the Eternal Father.”[7]

The Kimball data is absent from Smith’s analysis, but one wonders if it would have helped. To accept it would require a modification of the thesis that polygamy was driven by lust and a violation of barriers, and that Joseph knew it.


  • Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)

Response to claim: 366 - "Elizabeth Whitney "was arranging conjugal visits between her daughter, Sarah Ann, and" Joseph Smith==

The author(s) of Nauvoo Polygamy make(s) the following claim:

 Author's quote: "Elizabeth [Whitney] was arranging conjugal visits between her daughter, Sarah Ann, and [Joseph]…."

Whitney "love letter" (edit)

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

The Sarah Ann Whitney claim makes its appearance yet again.

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

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

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

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

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

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

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

Joseph wrote the next day in his journal,

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

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

The letter is addressed to "Brother and Sister Whitney, and &c." Scholars agree that the third person referred to was the Whitney's daughter Sarah Ann, to whom Joseph had been sealed in a plural marriage, without Emma's knowledge, three weeks prior. The full letter, with photographs of the original document, was published by Michael Marquardt in 1973, [8] and again in 1984 by Dean C. Jessee in The Personal Writings of Joseph Smith. [9] The complete text of the letter reads as follows (original spelling has been retained):

Nauvoo August 18th 1842

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

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

Joseph Smith

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


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

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

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

Critical presentation #1

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

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

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

Critical presentation #2

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

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

Critical presentation #3

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

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

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

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

Critical presentation #4

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

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

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

The full story

In contrast to the sources above, Compton actually provides the complete text of the letter up front, and concludes that "[t]he Mormon leader is putting the Whitney's in the difficult position of having to learn about Emma's movements, avoid her, then meet secretly with him" and that the "cloak-and-dagger atmosphere in this letter is typical of Nauvoo polygamy." [10]

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

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

Nauvoo August 18th 1842

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

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

Joseph Smith

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

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

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

Could this have been an appeal to Sarah's parents to bring her to Joseph? In Todd Compton's opinion, Joseph "cautiously avoids writing Sarah's name." [11] However, Joseph stated in the letter who he wanted to talk to:

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

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


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

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

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

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

According to Richard L. Bushman, this may have been "a reference perhaps to the sealing of Newel and Elizabeth in eternal marriage three days later." [12] Compton adds, "This was not just a meeting of husband and plural wife, it was a meeting with Sarah's family, with a religious aspect. [13]

Joseph needed to have the company of friends who supported him

In addition to the stated purpose of the meeting, Joseph "may have been a lonely man who needed people around him every moment." [14] Consider this phrase (included in Van Wagoner's treatment, but excluded by the others):

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

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

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

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

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

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

Joseph had been sealed to Sarah Ann three weeks before without Emma's knowledge.[15] Joseph may have wished to offer a sealing blessing to Newel and Elizabeth Whitney at this time. Given Joseph's indication to the Whitneys that he wished to "git the fulness of my blessings sealed upon our heads," and the fact that Emma herself was not sealed until she consented to the doctrine of plural marriage nine months later, Joseph may have felt that Emma’s presence would create an uncomfortable situation for all involved—particularly if she became aware of his sealing to Sarah Ann.

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

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


Response to claim: 392 - The book has a subsection in "How Plural Marriage Worked," entitled "Female subordination"

The author(s) of Nauvoo Polygamy make(s) the following claim:

The book has a subsection in "How Plural Marriage Worked," entitled "Female subordination."

Author's sources:
  1. No sources provided.

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

The author does nothing to compare the 19th-century LDS practice of marriage with Victorian marriage in general.

Response to claim: 400 - Joseph Lee Robinson is claimed to have said: "There are some on this stand that would cut my throat or take my hearts blood" if he told them what God had revealed to him

The author(s) of Nauvoo Polygamy make(s) the following claim:

Joseph Lee Robinson is claimed to have said: "There are some on this stand that would cut my throat or take my hearts blood" if he told them what God had revealed to him.

Author's sources:
  1.  Citation error Robinson Journal, 24, Utah State Historical Society Library.

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

The statement comes from the Joseph Robinson journal, but the statement is not from Robinson—it is from Joseph Smith. The author recognized this in an earlier article. [16]


Response to claim: 408 - The author claims that Joseph fled from three states because he had been suspected of "suspicious relationships with young women"

The author(s) of Nauvoo Polygamy make(s) the following claim:

The author claims that Joseph fled from three states because he had been suspected of "suspicious relationships with young women"

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Fanny Alger certainly caused problems in Ohio. There is no good evidence, however, that Joseph had "woman problems" in New York or Missouri.


Response to claim: 408 - The author claims that Joseph was arrested after the destruction of the Nauvoo Expositor for violating "freedom of the press"

The author(s) of Nauvoo Polygamy make(s) the following claim:

The author claims that Joseph was arrested after the destruction of the Nauvoo Expositor for violating "freedom of the press."

FAIR's Response

Nauvoo Expositor (edit)

Question: Was the destruction of the Nauvoo Expositor legal?

The destruction of the Nauvoo Expositor led directly to the murder of Joseph and Hyrum

It is claimed by one critic of the Church that Joseph "could not allow the Expositor to publish the secret international negotiations masterminded by Mormonism’s earthly king." [17] Another claimed that "When the Laws (with others) purchased a printing press in an attempt to hold Joseph Smith accountable for his polygamy (which he was denying publicly), Joseph ordered the destruction of the printing press, which was both a violation of the 1st Amendment, and which ultimately led to Joseph’s assassination." [18]

The Expositor incident led directly to the murder of Joseph and Hyrum, but it was preceded by a long period of non-Mormon distrust of Joseph Smith, and attempts to extradite him on questionable basis.

The destruction of the Expositor issue was legal; it was not legal to have destroyed the type, but this was a civil matter, not a criminal one, and one for which Joseph was willing to pay a fine if imposed.

Joseph seems to have believed—or, his followers believed after his death—that the decision, while 'unwise' for Joseph, may have been in the Saints' interest to have Joseph killed. For a time, this diffused much of the tension and may have prevented an outbreak of generalized violence against the Saints, as occurred in Missouri.

The destruction of the first issue was legal, but it was not legal to destroy the printer's type

It is claimed that "When the Laws (with others) purchased a printing press in an attempt to hold Joseph Smith accountable for his polygamy (which he was denying publicly), Joseph ordered the destruction of the printing press, which was both a violation of the 1st Amendment, and which ultimately led to Joseph’s assassination." [19]

The destruction of the Expositor issue (i.e., the paper itself) was legal; it was not legal to have destroyed the type, but this was a civil matter, not a criminal one, and one for which Joseph was willing to pay a fine if imposed.

Joseph did not unilaterally order the action against the Expositor—it was the Nauvoo City Council (which included non-Mormons) which reached the unanimous decision. Having reached that decision, Joseph Smith then issued an order, as mayor, to carry out the Council's decision. As described in the Church's 2011 Priesthood/Relief Society manual:

On June 10, 1844, Joseph Smith, who was the mayor of Nauvoo, and the Nauvoo city council ordered the destruction of the Nauvoo Expositor and the press on which it was printed. [20]

History of the Church also describes this event [21]:

I [Joseph Smith] immediately ordered the Marshal to destroy it [the Nauvoo Expositor] without delay, and at the same time issued an order to Jonathan Dunham, acting Major-General of the Nauvoo Legion, to assist the Marshal with the Legion, if called upon so to do." [22]

The First Amendment is irrelevant to this discussion. In 1844, the First Amendment only applied to federal law; it had no application to state or local law until the passing of the Fourteenth Amendment after the Civil War.


Notes

  1. George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), 364–365. ( Index of claims , (Detailed book review))
  2. Citing Brigham Young Manuscript History, 16 February 1849, LDS Church Archives. The quoted material is on pp. 19–20.
  3. Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. "bound."
  4. Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. "bound." (Compare article for "boundary.")
  5. Church Historian’s Office, History of the Church, 1839–circa 1882, DVD 2, call number CR 100 102, vol. 19 (19 February 1849), 19.
  6. Whitney, Life of Heber C. Kimball, 325-326.
  7. Heber C. Kimball to Vilate Kimball, “My Dear Vilate” (23 October 1842), cited in Augusta Joyce Crocheron (author and complier), Representative Women of Deseret, a book of biographical sketches to accompany the picture bearing the same title (Salt Lake City: J. C. Graham & Co., 1884). (accessed 2 December 2008).
  8. Michael Marquardt, 1973 pamphlet "The Strange Marriages of Sarah Ann Whitney to Joseph Smith the Mormon Prophet, Joseph C. Kingsbury, and Heber C. Kimball," George Albert Smith Family Papers, Manuscript 36, Box 1, Early Smith Documents, 1731-1849, Folder 18, in the Special Collections, Western Americana, Marriott Library, University of Utah, Salt Lake City, Utah (source). The original is in the LDS Church Archives.
  9. Dean C. Jessee, The Personal Writings of Joseph Smith, [original edition] (Salt Lake City, Utah: Deseret Book, 1984), 539–540. ISBN 0877479747. GL direct link
  10. Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 350. ( Index of claims )
  11. Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 349. ( Index of claims )
  12. Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 473.
  13. Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 350. ( Index of claims )
  14. Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 473.
  15. Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 473.
  16. George D. Smith, "Nauvoo Roots of Mormon Polygamy, 1841–46: A Preliminary Demographic Report," Dialogue: A Journal of Mormon Thought 27 no. 1 (Spring 1994), 26.
  17. Richard N. and Joan K. Ostling, Mormon America: The Power and the Promise, (New York:HarperCollins Publishers, 2000), 16. ( Index of claims )
  18. John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014).
  19. John Dehlin, "Questions and Answers," Mormon Stories Podcast (25 June 2014).
  20. "Chapter 46: The Martyrdom: The Prophet Seals His Testimony with His Blood," Teachings of the Presidents of the Church: Joseph Smith," The Church of Jesus Christ of Latter-day Saints. (2011), 528–40.
  21. It should be noted that History of the Church was begun after Joseph's death, and was written in the "first person," as if Joseph himself had written it. For further information on this, see Question: Who is the author of ''History of the Church''?
  22. History of the Church, 6:432. Volume 6 link