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."^[1] 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.^[2]

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.^[3]

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. ^[4]

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Source(s) of the criticism:

Critical sources

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

Notes

1. ↑ 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.
2. ↑ Richard Price and Pamela Price, Joseph Smith Fought Polygamy, 3 vols. (Independence, MO: Price Publishing Co., 2000), 1:226.
3. ↑ 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.
4. ↑ "Plural Marriage and Families in Early Utah," Gospel Topics on LDS.org. (2013)

Question: Since Joseph Smith "married" the wives of 11 other men, why were those women not "destroyed" as specified in the Doctrine and Covenants since they continued to live with their "previous" husbands?

What does the Doctrine and Covenants say on this subject?

Doctrine and Covenants 132:63 states,

But if one or either of the ten virgins, after she is espoused, shall be with another man, she has committed adultery, and shall be destroyed; for they are given unto him to multiply and replenish the earth, according to my commandment, and to fulfil the promise which was given by my Father before the foundation of the world, and for their exaltation in the eternal worlds, that they may bear the souls of men; for herein is the work of my Father continued, that he may be glorified.

Joseph was sealed to those women, but they continued to live with their current husbands during their earthly existence

Since Joseph Smith "married" the wives of 11 other men, why were those women not "destroyed" as specified in the Doctrine and Covenants since they continued to live with their "previous" husbands? The answer is that they were not previous husbands, but current husbands. Joseph's sealing to them made him a future husband in the next life.

Among Joseph's plural marriages and/or sealings, between eight to eleven of them were to women who were already married. Of the eight well-documented cases, five of the husbands were Latter-day Saints, and the other three were either not active in or not associated with the Church. In all cases, these women continued to live with their husbands, most of them doing so until their husbands died. These eternal marriages appear to have had little effect upon the lives of the women involved, with the exception that they would be sealed to Joseph in the afterlife rather than to their earthly husbands.

Joseph Smith's "polyandrous" marriages were for eternity, in the next life

Joseph Smith's "polyandrous" marriages were for eternity. He was sealed to those women, but they continued to live with their current husbands during their earthly existence. When they were sealed to Joseph, this did not invalidate their current marriage. These married women continued to live as husband and wife with their current (not "prior") husbands. Being sealed to Joseph for eternity did not invalidate their existing marriage for time. They would not have been "destroyed" for doing so since Joseph was never "with" these women in a situation which would have been classified as adultery according to D&C 132꞉63. In the case of these married women, the marriages (i.e., the sealing) to Joseph would only have effect after death.

FAIR Answers—back to home page

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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
Notable plural wives of Joseph Smith	Emma Smith Fanny Alger Prescindia Lathrop Huntington Buell Marinda Nancy Johnson Hyde Zina Diantha Huntington Jacobs Helen Mar Kimball
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

How did Emma Hale Smith react to Joseph's practice of plural marriage?

Emma was aware of Joseph's plural marriage and sometimes gave permission, but did much to try and thwart it

Emma was aware of plural marriage; it is not clear at exactly what point she was made aware, partly due to there being relatively few early sources on the matter. Emma was generally opposed to the practice of plural marriage, and did much to try and thwart it. There were times, however, when Emma gave permission for Joseph's plural marriages, though she soon changed her mind.^[1] Emma was troubled by plural marriage, but her difficulties arose partly from her conviction that Joseph was a prophet:

Zina Huntington remembered a conversation between Elizabeth [Davis] and Emma [Smith] in which Elizabeth asked the prophet’s wife if she felt that Joseph was a prophet. Yes, Emma answered, but I wish to God I did not know it.^[2]

Emma did teach her children that Joseph had never taught the doctrine of plural marriage, and blamed its introduction on Brigham Young

Emma never denied Joseph's prophetic calling; she did, however, teach her children that Joseph had never taught the doctrine of plural marriage, and blamed its introduction on Brigham Young. Torn between two certitudes—her conviction of Joseph's prophetic calling, and her hatred of plural marriage—Emma had difficult choices to make for which we ought not to judge her.

But, the critics ought to let all of Emma speak for herself—she had a great trial, but also had great knowledge. That she continued to support Joseph's calling and remain with him, despite her feelings about plural marriage, speaks much of her convictions. As she told Parley P. Pratt years later:

I believe he [Joseph] was everything he professed to be.^[3]

Allen J. Stout: "from moments of passionate denunciation [Emma] would subside into tearful repentance and acknowledge that her violent opposition to that principle was instigated by the power of darkness"

Allen J. Stout, who served as a bodyguard for Joseph, recounted a conversation he overheard in the Mansion House between Joseph and his tormented wife. A summary of his account states that "from moments of passionate denunciation [Emma] would subside into tearful repentance and acknowledge that her violent opposition to that principle was instigated by the power of darkness; that Satan was doing his utmost to destroy her, etc. And solemnly came the Prophet's inspired warning: 'Yes, and he will accomplish your overthrow, if you do not heed my counsel.'"^[4]

Emma Smith: "The principle is right but I am jealous hearted. Now never tell anybody that you heard me find fault with that [principle;] we have got to humble ourselves and repent of it"

Emma's inner conflict was also dramatized in another report:

Maria Jane Johnston, who lived with Emma as a servant girl, recalled the Prophet's wife looking very downcast one day and telling her that the principle of plural marriage was right and came from Heavenly Father. "What I said I have got [to] repent of," lamented Emma. "The principle is right but I am jealous hearted. Now never tell anybody that you heard me find fault with that [principle;] we have got to humble ourselves and repent of it."^[5]

Emma Smith: "I desire a fruitful, active mind, that I may be able to comprehend the designs of God, when revealed through his servants without doubting"

Emma asked Joseph for a blessing not long before he went to Carthage. Joseph told her to write the best blessing she could, and he would sign it upon his return. Wrote Emma:

I desire with all my heart to honor and respect my husband as my head, ever to live in his confidence and by acting in unison with him retain the place which God has given me by his side...I desire the spirit of God to know and understand myself, I desire a fruitful, active mind, that I may be able to comprehend the designs of God, when revealed through his servants without doubting.^[6]

Was Emma Smith promised "annihilation" if she didn't accept plural marriage?

The revelation is not entirely clear on what this means

It is claimed that "In the revelation [D&C 132] Emma was promised annihilation if she failed to 'abide this commandment.'"^[7]

Here are the verses of Doctrine and Covenants 132 in question:

54 And I command mine handmaid, Emma Smith, to abide and cleave unto my servant Joseph, and to none else. But if she will not abide this commandment she shall be destroyed, saith the Lord; for I am the Lord thy God, and will destroy her if she abide not in my law.

55 But if she will not abide this commandment, then shall my servant Joseph do all things for her, even as he hath said; and I will bless him and multiply him and give unto him an hundred-fold in this world, of fathers and mothers, brothers and sisters, houses and lands, wives and children, and crowns of eternal lives in the eternal worlds.

One can see that the commandment given to Emma was to "to abide and cleave unto my servant Joseph, and to none else". This likely is a reference to adultery and/or being sealed to another man and not to accepting the plural marriage commandment. She is to remain faithful and supportive of her spouse. The punishment for committing adultery or being sealed to another man is that she will be "destroyed". The next verse is likely the one that refers to plural marriage though it's not entirely clear. It sets off a new clause with that "But". Plus, a different kind of consequence is promised for not accepting plural marriage. The consequence is that Joseph would "do all things for her; even as he hath said". A much more mild

Keep in mind that that same punishment is promised to both men and women that don't abide strictly by the new and everlasting covenant by either committing adultery or are sealed illegally. This from verse 26 of the revelation:

Verily, verily, I say unto you, if a man marry a wife according to my word, and they are sealed by the Holy Spirit of promise, according to mine appointment, and he or she shall commit any sin or transgression of the new and everlasting covenant whatever, and all manner of blasphemies, and if they commit no murder wherein they shed innocent blood, yet they shall come forth in the first resurrection, and enter into their exaltation; but they shall be destroyed in the flesh, and shall be delivered unto the buffetings of Satan unto the day of redemption, saith the Lord God (emphasis added).

This same promise is given in verses 41–42 and verse 63 of the revelation. But what exactly does it mean to "destroy in the flesh"?

Other uses of the word "destroy" in the revelation are used in relation to those that are not sealed by priesthood authority (Doctrine & Covenants 132:14), in relation to those that Emma elects for Joseph to be sealed to and who have pretended to moral purity yet weren't morally pure (Doctrine & Covenants 132:52), in relation to Joseph and what will happen to his property if he put it out of his hands (Doctrine and Covenants 132:57),^[8] and in relation to those women that are taught the principle of plural marriage but will not, like Sarah did, elect new wives for their husbands to be sealed to and have children in the covenant with (Doctrine & Covenants 132:64).

In these instances, "destroy" seems to mean either "create extreme psychological torment for" or "not give exaltation to" a particular person. The author is not aware, of the many people that we know that have committed adultery, of anyone who has been killed by God or struck down by him via lightning after committing adultery and being sealed to their first wife. Perhaps that should inform our understanding of "destroy" in this revelation and make it not mean "strike down with fire and utterly annihilate".

The revelation doesn't really settle the question for us. Joseph was promised this at the end of the revelation:

66 And now, as pertaining to this law, verily, verily, I say unto you, I will reveal more unto you, hereafter; therefore, let this suffice for the present. Behold, I am Alpha and Omega. Amen.

So perhaps our Heavenly Father will reveal more about exactly what the revelation means at a future date. The textual clues that already exist as well as personal experience can certainly delimit the logical number of options for possible interpretation, but we would be wise to not shut out the possibility of further light and knowledge settling the question for us definitively. Since we don't know and likely can't know, it's not rational to fret anxiously over what this verse actually meant. What we can know is that following the commandment to practice plural marriage was a moral imperative for the Lord. The commandment to enter into eternal sealings as men and women is required for our becoming gods. Failure to follow the lord's "word which is his law" results in the consequence of either a deprivation of the fulness of mortal/earthly felicity possible and/or the deprivation of God's fulness and nature that he has promised to those that keep his commandments.

See also: What are the "works of Abraham" and how does this relate to plural marriage?, Is polygamy sexist?, and Is practicing plural marriage necessary for exaltation or salvation?

See also Brian Hales' discussion

Emma's path through plural marriage	Sometime in 1840 Joseph Smith first broached the topic of plural marriage privately to trusted friends. Most of the apostles were in England and thus were unavailable for an introduction to the practice.
Emma and Fanny Alger	Joseph's first foray into plural marriage was deeply painful for Emma, his first wife.
When did Emma learn?	It is impossible to definitively determine when Emma learned of Joseph’s plural marriages. However, many historical clues help to create a possible timeline.
Emma Accepts Plural Marriage and Participates in Four of Joseph’s Plural Sealings	The earliest documentable date for Emma’s awareness of time-and-eternity plural marriage is May of 1843, when she participated in four of her husband’s polygamous sealings.
Emma’s Resistance Prompts recording of D&C 132	Emma’s resistance to plural marriage prompted Hyrum to encourage Joseph to dictate a written revelation on the subject.
Joseph and Emma: Conflict and Agreement	Rather than generating Emma’s active support, the revelation [D&C 132] appears to have brought a smoldering crisis to flame. She and Joseph took serious counsel together with some sort of agreement being negotiated.

Was a pregnant Eliza R. Snow pushed down the stairs by a furious Emma, resulting in a miscarriage?

The historical and logistical problems with this story make it unlikely to be true

There is little evidence that the stairs incident happened as described.

Evidences that "Eliza had conceived Joseph’s child and miscarried," George D. Smith, the author of Nauvoo Polygamy "...but we called it celestial marriage" tells us, are "fragmented" and "questions cloud the story." Despite this, "the secondary sources are convincing in their own right" (p. 130). Here again, the author’s representation of the data and references to those who disagree leave much to be desired. He cites other authors while giving no indication that they disagree with his reading. For example, from an essay in BYU Studies he cites the Charles C. Rich version of a pregnant Eliza "heavy with child" being shoved down the stairs by a furious Emma. Nowhere does he tell the reader that these authors concluded that the story given the present evidence was untenable:

But where are we? Faced with a folk legend, with genuine documents that tell no tales, and dubious ones that contradict themselves and the contemporary accounts, perhaps it is best for us to respond as we must to many paradoxes of our history: consider thoughtfully and then place all the evidence carefully on the shelf, awaiting further documentation, or the Millennium, whichever should come first.^[9]

The statement that Eliza carried Joseph’s unborn child and lost it due to an attack by Emma is brought into question by Eliza’s own journal

Newell and Avery’s biography of Emma places the story into doubt:

The statement that Eliza carried Joseph’s unborn child and lost it [due to an attack by Emma] is brought into question by Eliza’s own journal. While her Victorian reticence probably would have precluded mention of her own pregnancy, if she were indeed carrying Joseph’s child, other evidence in the journal indicates that she may not have been pregnant. Eliza’s brother Lorenzo indicated that by the time she married Joseph, she was "beyond the condition of raising a family." Also if she was "heavy with child" as the Rich account states, she would not have been teaching school, for even legally married women usually went into seclusion when their pregnancies became obvious. Eliza continued to teach school for a month after her abrupt departure from the Smith household. Her own class attendance record shows that she did not miss a day during the months she taught the Smith children, which would not have been probable had she suffered a miscarriage.^[10]

RLDS perspective

The award for most humorously ironic use of a source in this section goes to the author's citation of Richard Price. The author argues that "most convincing of all is to think that these stories were circulating widely and Eliza never considered to clarify or refute them." He attributes this insight to Price (p. 134 n. 207). He believes that the "most convincing" aspect of the story is that Eliza never rebutted it. Uncorrected rumor or gossip is more convincing than the absence of diary or behavioral evidence for a pregnancy as outlined by Newel and Avery? If I do not rebut an unfounded rumor, does this mean I give it my consent? This seems a strange standard. Joseph and the members of the church tried to rebut the rumors spread by the Hurlbut-Howe affidavits, yet the author treats them as valuable insights. The Saints, it seems, are damned if they do and damned if they don’t.

The author’s citation of Price might lead the reader to believe that Price agrees with Smith’s reading—that Eliza Snow never rebutted the story because it was true. But Price claims exactly the opposite.^[11]

In addition to the indignity of having his work cited for a view that is the reverse of his own, Price suffers further. An RLDS conservative, Price is committed to the stance that Joseph did not teach or practice plural marriage.^[12] Far from endorsing Smith’s view of the stairs incident, Price is adamant that the story is false. Though the author spends a page explaining why Joseph and Emma may have moved to the Mansion House earlier than thought (as the stairs story requires), he ignores Price’s diagram and argument for the story’s impossibility based on the Mansion House’s layout.^[13] The author can hardly have been unaware of it since the same Web page contains the argument to which he makes reference. FairMormon does not agree with Price on all points—his dogged insistence that Joseph did not practice plural marriage cannot be sustained by the evidence, which often leads him to make unwarranted leaps—but the author ought to at least engage Price’s critique and fairly represent his views.

If the story of Emma pushing Eliza Snow down the stairs is true, why did Eliza not make use of it?

Eliza went to considerable lengths to defend plural marriage and to insist that Joseph Smith had practiced it, so why did she never offer her pregnancy and miscarriage as evidence?

If the stairs story is true, why did Eliza not make use of it? The argument from silence cuts both ways: Eliza went to considerable lengths to defend plural marriage and to insist that Joseph Smith had practiced it. Why did she never offer her pregnancy and miscarriage as evidence? Eliza was not afraid to criticize Emma Smith for what she regarded as the latter’s dishonesty. Following Emma’s death and her sons’ publication of her last denial of plural marriage, Eliza wrote:

I once dearly loved ‘Sister Emma,’ and now, for me to believe that she, a once honoured woman, should have sunk so low, even in her own estimation, as to deny what she knew to be true, seems a palpable absurdity. If . . . [this] was really her testimony she died with a libel on her lips—a libel against her husband—against his wives—against the truth, and a libel against God; and in publishing that libel, her son has fastened a stigma on the character of his mother, that can never be erased. . . . So far as Sister Emma personally is concerned, I would gladly have been silent and let her memory rest in peace, had not her misguided son, through a sinister policy, branded her name with gross wickedness.^[14]

Emma was safely dead; Eliza had no need to spare her feelings. Why not offer her alleged miscarriage or Emma’s angry assault as evidence if it were true? This scenario seems at least as plausible as the author’s weak claim that silence equals agreement. Yet more than a hundred pages later, the author asks us to "assume . . . that LeRoi Snow’s account was accurate" before asking leading rhetorical questions. Yet again, no links to the other side of the story are provided (p. 236).

Under what circumstances was Doctrine and Covenants Section 132 committed to writing?

Hyrum Smith asked Joseph to commit the doctrine to writing, because he believed that he could thereby persuade Emma of its truth

Hyrum Smith asked Joseph to commit the doctrine to writing, because he believed that he could thereby persuade Emma of its truth. Joseph did as Hyrum asked, but warned his brother that even this would not help persuade his wife.

See also Brian Hales' discussion

Emma’s Resistance Prompts a New Revelation

D&C 132 was committed to paper because of Emma's resistance, and Hyrum's desire to persuade her. The revelation is now section 132 in the Doctrine and Covenants. The original document penned by Clayton was destroyed either by Emma or by Joseph at Emma’s bidding.

Since first wives were generally to grant permission for sealings to subsequent wives, did Joseph's later sealing to Emma mean that Emma no longer held the role of "first wife"?

If the wife of the person who holds the keys to plural marriage rejects plural marriage, her husband is to follow the commands of God to him without her permission

Joseph's revelation in D&C 132 explicitly states that if the wife of the person who holds the keys to plural marriage rejects plural marriage, her husband is to follow the commands of God to him without her permission.

See also Brian Hales' discussion

Emma's path through plural marriage	Sometime in 1840 Joseph Smith first broached the topic of plural marriage privately to trusted friends. Most of the apostles were in England and thus were unavailable for an introduction to the practice.
Emma and Fanny Alger	Joseph's first foray into plural marriage was deeply painful for Emma, his first wife.
When did Emma learn?	It is impossible to definitively determine when Emma learned of Joseph’s plural marriages. However, many historical clues help to create a possible timeline.
Emma Accepts Plural Marriage and Participates in Four of Joseph’s Plural Sealings	The earliest documentable date for Emma’s awareness of time-and-eternity plural marriage is May of 1843, when she participated in four of her husband’s polygamous sealings.
Emma’s Resistance Prompts recording of D&C 132	Emma’s resistance to plural marriage prompted Hyrum to encourage Joseph to dictate a written revelation on the subject.
Joseph and Emma: Conflict and Agreement	Rather than generating Emma’s active support, the revelation [D&C 132] appears to have brought a smoldering crisis to flame. She and Joseph took serious counsel together with some sort of agreement being negotiated.

⍗

Source(s) of the criticism:

Critical sources

Jerald and Sandra Tanner, "Sacred Marriage or Secret Affair? Joseph Smith and the Beginning of Mormon Polygamy," Salt Lake City Messenger, No. 112, May 2009.

Did Joseph Smith offer to trade Jane Law for Emma Smith in a wife swap with William Law?

This claim rests on a single, unreliable hostile source. Other hostile sources (including William Law) deny the tale

This question arises because of a somewhat opaque verse in the Doctrine and Covenants section on plural marriage. (The revelation was written down at Hyrum Smith's request, who believed that he could persuade Emma Smith of the doctrine's provenance from God.) The verses in question read:

51 Verily, I say unto you: A commandment I give unto mine handmaid, Emma Smith, your wife, whom I have given unto you, that she stay herself and partake not of that which I commanded you to offer unto her; for I did it, saith the Lord, to prove you all, as I did Abraham, and that I might require an offering at your hand, by covenant and sacrifice....54 And I command mine handmaid, Emma Smith, to abide and cleave unto my servant Joseph, and to none else. (D&C 132꞉51,54.

No one is certain as to what this refers. William Clayton, Joseph's scribe and secretary, wrote in his contemporaneous journal:

This A.M. President Joseph took me and conversed considerable concerning some delicate matters. Said [Emma] wanted to lay a snare for me. He told me last night of this and said he had felt troubled. He said [Emma] had treated him coldly and badly since I came…and he knew she was disposed to be revenged on him for some things. She thought that if he would indulge himself she would too.^[15]

Some have seen this as Emma claiming she would practice plural marriage (a strange idea, given how she felt about it), and these readers have then extended the reading to include a belief that she was threatening to marry William Law. Others have seen these verses (perhaps more plausibly) as Emma simply threatening divorce if Joseph didn't cease plural marriage. In this reading, Joseph would have agreed to a divorce--both were probably speaking somewhat in the heat of the moment—and the Lord in D&C 132 makes it clear that he does not endorse Joseph's offer of (or agreement to) a divorce.

The idea of Joseph offering William Law to Emma springs out of an anti-Mormon work. As D. Carmon Hardy noted:

Belief that the prophet contemplated a 'spiritual swap' of wives with William Law, based on Joseph Jackson's statement in his exaggerated Narrative, 20–21, should be viewed with caution. The best review of the matter remains Newell and Avery, Mormon Enigma, 176–77.^[16]

It becomes clear how shaky the evidence is when one drills down to the ultimate source of the idea. The source of this charge seems to be a book by Joseph H. Jackson. Jackson claimed to have insinuated himself into Joseph's counsels, and claimed Joseph had told him that he was going to attempt to "get Mrs. William Law for a spiritual wife…for the purpose of affecting his object [Joseph] got up a revelation that Law was to be sealed up to Emma, and that Law's wife was to be his; in other words there was to be a spiritual swop [sic]…[Joseph] had never before suffered his passion for any woman to carry him so far as to be willing to sacrifice Emma for its gratification."^[17]

However, Jackson appears on no Church membership records, and Joseph's early opinion was that he was "rotten hearted." Note that D&C 132 was given almost a year prior to Jackson's claimed revelation.^[18]

Testimony that contradicts the claim

William Law himself denied that Joseph ever attempted such a swap:

Joseph Smith never proposed anything of the kind to me or to my wife; both he and Emma knew our sentiments in relation to spiritual wives and polygamy; knew that we were immoveably opposed to polygamy in any and every form…[but Law did believe] that Joseph offered to furnish his wife, Emma, with a substitute, for him, by way of compensation for his neglect of her, on condition that she would stop her opposition to polygamy and permit him to enjoy his young wives in peace and keep some of them in the house.^[18]:176

Law thus saw the verse as referring to divorce, not a swap.

It is also interesting that another anti-Mormon writer (and former wife of Brigham Young) Ann Eliza Webb Young wrote:

One particular passage [of D&C 132] is said to refer to a matrimonial scene in which a threat was held out that the life of the Elect Lady should be terminated [84] by poison. She is here commanded to "stay herself, and partake not" of that which Joseph had offered her. It is, however, only right to add that the Mormon exponents of the Revelation say that this passage refers to an offer which Joseph had made to sacrifice his own personal feelings, and to accede to a divorce between Emma and himself. In these few lines more is disclosed of the Prophet's domestic life and difficulties than he probably was aware of. I give these paragraphs in full, that the reader may judge for himself. [She then cites D&C 132:51–60]^[19]

Ann Eliza wasn't old enough to have direct personal knowledge about plural marriage in Nauvoo, but her parents (who also later apostatized) were there--so this may well reflect their insights. At the very least, she too would have had reason to condemn Joseph Smith if Joseph had offered a wife swap, but she didn't. In fact, she understood the mysterious verses quite differently.

Most historians have thus not given much weight to this idea. It is probably best seen as anti-Mormon folk history. It still crops up now and again among those who either don't know the data well, or who are working with a lascivious picture of Joseph and so this "fits" how they think he behaved.

William Law and complicating the picture

The story is complicated by the issue of William Law (who was a counselor to Joseph in the First Presidency before he apostatized and helped write the Nauvoo Expositor) and his wife, Jane. There are various versions of that story, and so they get tangled up in this issue.

It is not clear whether or not William and Jane were ever sealed. Alexander Neibaur, a close friend of the Prophet, said that "Mr Wm Law--wisht to be Married to his Wife for Eternity Mr [Joseph] Smith said would Inquire of the Lord, Answered no because Law was a Adultereous person. Mrs Law wandet to know why she could not be Married to Mr Law Mr S said would not wound her feeling by telling her, some days after Mr Smith going toward his Office Mrs Law stood in the door beckoned to him more the once did not Know wheter she bekoned to him went across to Inquire yes please to walk in no one but herself in the house. she drawing her Arms around him if you wont seal me to my husband Seal myself unto you. he Said stand away & pushing her Gently aside giving her a denial & going out. when Mr Law came home he Inquired who had been in his Absence. she said no one but Br Joseph, he then demanded what had[pass[ed] Mrs L then told Joseph wandet her to be Married to him." (Journal of Alexander Neibaur, 24 May 1844, Church Archives. See also Hyrum Smith's statement in Nauvoo Neighbor, Extra, 17 June 1844, regarding Law's adulterous conduct.) Yet at Law's trial of excommunication, Jack John Scott, a Canadian convert, testified that to ameliorate conditions between William and Joseph (possibly because of the accusations that the Prophet had made advances to Jane Law) Joseph Smith had sealed William Law and his wife (Minutes of meeting, 18 April 1844, Brigham Young Papers, Church Archives).^[20]

This could be Joseph just spin-doctoring, but his account told to Neibaur was done privately, and wasn't used in public to discredit Law or his wife. This, to me, adds to its plausibility. It didn't really benefit Joseph if he were to lie in private to a very few about Law, while Law was making such public trouble for Joseph. Here's Hyrum Smith's evidence (and many regarded Hyrum as impeccably honest):

Councilor Hyrum Smith continued—Jackson told him he (Jackson) meant to have his daughter, and threatened him if he made any resistance. Jackson related to him a dream, that Joseph and Hyrum were opposed to him, but that he would execute his purposes; that Jackson had laid a plan with four or five persons to kidnap his daughter, and threatened to shoot any one that should come near after he had got her in the skiff; that Jackson was engaged in trying to make bogus, which was his principal business. Referred to the revelation read to the High Council of the Church, which has caused so much talk, about multiplicity of wives; that said revelation was in answer to a question concerning things which transpired in former days. That when sick, William Law confessed to him that he had been guilty of adultery, and was not fit to live, and had sinned against his own soul, &c., and inquired who was Judge Emmons? When he came here he had scarce two shirts to his back; but he had been dandled by the authorities of the city, &c., and was now editor of the Nauvoo Expositor, and his right hand man, was Francis M. Higbee, who had confessed to him that he had had the——! [the blank at the end likely refers to a venereal disease contracted by Higbee from a prostitution ring run by John C. Bennett]^[21]

Law, in his turn, claimed "[Joseph][ha[s] lately endeavored to seduce my wife, and[ha[s] found her a virtuous woman".^[22]

The best reconstruction may be Cook's:

A possible explanation for this discrepancy is that Neibaur's account (cited above), though reasonably accurate, is simply incomplete. Obviously, Jane Law's frustration over not being permitted to be eternally sealed to her husband might have prompted her to request eternal marriage to the Mormon leader (say, in late 1843), and (as per Neibaur) she was rebuffed. Subsequently, possibly to gratify and assuage the Laws, Joseph might have finally agreed to seal the couple near Christmas 1843 (as per John Scott). Then later, just before or soon after the Laws' excommunication, Joseph Smith might have sought to have Jane Law sealed to him in an attempt to keep her from following her apostate husband (as per Law's diary and other published sources noted above). Bathsheba W. Smith, one of the anointed quorum who was conversant with all the ramifications of plural marriage in Nauvoo, believed that Jane Law may well have been sealed to the Prophet (Bathsheba W. Smith Deposition, Eighth Circuit Court, 1892 Temple Lot Case, carbon copy of original, Church Archives). However, if this were the case, it was short-lived because Jane, who was expecting her sixth child, did remain with her husband, William Law. In July 1867, John Hawley reported that Wilford Woodruff had said, "When Brigham Young got the records of the Church in his hands, after the death of Joseph Smith, he found by examination that . . . [William] Laws wife and [Francis] Higbys wife and[L[yman] Wights wife and [Robert D .] Fosters wife had all been Sealed to Joseph, as their Husbands could not Save them" (John Hawley, Autobiography, January 1885, p. 97, RLDS Library-Archives).^[20]

See also Brian Hales' discussion

William and Jane Law and the Prophet	William Law was Joseph's counselor, but eventually broke with the Prophet and helped publish the Nauvoo Expositor.
Plural Marriage and the Martyrdom	Did rumors of polygamy contribute to Joseph's martyrdom?
Did Joseph Smith Intend to Abandon Plural Marriage?	William Marks related that Joseph’s conversation denouncing plural marriage occurred “three weeks before his death” or around June 6. Perhaps Joseph had such a change of heart during the first week of June, but this seems unlikely and other parts of Marks’ recollection are implausible.

See also Brian Hales' discussion

Emma's path through plural marriage	Sometime in 1840 Joseph Smith first broached the topic of plural marriage privately to trusted friends. Most of the apostles were in England and thus were unavailable for an introduction to the practice.
Emma and Fanny Alger	Joseph's first foray into plural marriage was deeply painful for Emma, his first wife.
When did Emma learn?	It is impossible to definitively determine when Emma learned of Joseph’s plural marriages. However, many historical clues help to create a possible timeline.
Emma Accepts Plural Marriage and Participates in Four of Joseph’s Plural Sealings	The earliest documentable date for Emma’s awareness of time-and-eternity plural marriage is May of 1843, when she participated in four of her husband’s polygamous sealings.
Emma’s Resistance Prompts recording of D&C 132	Emma’s resistance to plural marriage prompted Hyrum to encourage Joseph to dictate a written revelation on the subject.
Joseph and Emma: Conflict and Agreement	Rather than generating Emma’s active support, the revelation [D&C 132] appears to have brought a smoldering crisis to flame. She and Joseph took serious counsel together with some sort of agreement being negotiated.

⍗

Source(s) of the criticism:

Critical sources

Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), Chapter 17. ( Index of claims ) MormonThink.com website (as of 28 April 2012). Page: http://mormonthink.com/joseph-smith-polygamy.htm Richard S. Van Wagoner, Mormon Polygamy: A History (Salt Lake City: Signature Books, 1989), Chapter 5.

Notes

1. ↑ Emma gave permission for at least the marriages of Eliza and Emma Partridge, and Sarah and Maria Lawrence. See Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 409, 475. ( Index of claims )
2. ↑ Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 261. ( Index of claims )
3. ↑ Mary Audentia Smith Anderson (editor), "Memoirs of Joseph Smith III (1832–1914)," The Saints Herald (2 April 1935): 431–434.
4. ↑ Allen J. Stout, "Allen J. Stout's Testimony," Historical Record 6 (May 1887): 230–31; cited in Wendy C. Top "'A Deep Sorrow in Her Heart' – Emma Hale Smith," in Heroines of the Restoration, edited by Barbara B. Smith and Blythe Darlyn Thatcher (Salt Lake City: Bookcraft, 1997), 17–34.
5. ↑ Emma Smith to Maria Jane Johnston, cited in Wendy C. Top "'A Deep Sorrow in Her Heart' – Emma Hale Smith," in Heroines of the Restoration, edited by Barbara B. Smith and Blythe Darlyn Thatcher (Salt Lake City: Bookcraft, 1997), 17–34.; quoting Newell and Avery, Mormon Enigma, 161.
6. ↑ Emma Hale Smith, Blessing (1844), Church Archives, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah.
7. ↑ George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), 29. ( Index of claims , (Detailed book review))
8. ↑ The reference to "property" does appear to be an oblique reference to women. The language will appear stereotypically sexist to many viewers. So is Doctrine & Covenants 132 sexist? Men and women sealed together are promised to share the same amount of power once they are out of the world in the revelation. See verses 19–20. See also our page on this: Is polygamy sexist?. The language in verse 57 is certainly influenced by Joseph's legal milieu which followed a more patriarchal system of marriage that included laws for protecting a man's property including, as they were then legally considered, women. We need to remember that Heavenly Father speaks unto prophets "in their weakness, after the manner of their language, that they might come to understanding" (Doctrine & Covenants 1:24). So the revelation follows Joseph's legal language and understanding. That does not, however, mean that that is how God valued women morally. Thus the revelation itself does not need to be seen as sexist. It doesn't intend to assign more moral value inherently to men over women. God values us all equally and it is made clear by the revelation that he intends to give us the same blessings once we become gods. The legal environment of that time is what is making its way into the revelation though. We should be very grateful for activists and legal scholars that have reshaped our understanding of marriage and the legal framework around it to not make women property.
9. ↑ Maureen Ursenbach Beecher et al., "Emma and Eliza and the Stairs," BYU Studies 22/1 (Fall 1982): 86–96. Compare Smith, Nauvoo Polygamy, 131 n. 195.
10. ↑ Newell and Avery, Mormon Enigma, 136. Compare Smith, Nauvoo Polygamy, 132 n. 201.
11. ↑ Richard Price and Pamela Price, "Eliza Snow Was Not Pushed Down the Mansion House Stairs," in Richard Price, chap. 9 of "Joseph Smith Fought Polygamy: How Men Nearest the Prophet Attached Polygamy to His Name in Order to Justify Their Own Polygamous Crimes." (n.p.: Price Publishing Co., 2001), off-site (accessed 5 November 2008). FairMormon's consultants do not sustain Price's view, however, that Joseph Smith did not practice or teach plural marriage.
12. ↑ On Price’s break from the RLDS (now Community of Christ) mainstream, 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 and Chicago: University of Illinois Press, 1994), 319–37.
13. ↑ Compare Price and Price, "Eliza Snow Was Not Pushed," with George D. Smith’s opinion in Nauvoo Polygamy, 133.
14. ↑ Eliza R. Snow, Woman’s Exponent 8 (1 November 1879): 85; cited in Newell and Avery, Mormon Enigma, 307–8.
15. ↑ William Clayton and George D. Smith (editor), An Intimate Chronicle: The Journals of William Clayton (Salt Lake City, Utah: Signature Books, 1995), 108 (entry dated 23 June 1843).
16. ↑ B. Carmon Hardy, Doing the Works of Abraham, 65, note 99.
17. ↑ Joseph H. Jackson, The Adventures and Experiences of Joseph H. Jackson in Nauvoo: Disclosing the Depths of Mormon Villany <sic> Practiced in Nauvoo (Printed for the Publisher: Warsaw, Illinois, 1846), 21-22.
18. ↑ ^{18.0 18.1} See Linda King Newell and Valeen Tippetts Avery, Mormon Enigma: Emma Hale Smith, 2nd edition, (Urbana and Chicago: University of Illinois Press, 1994).^:176-177 The conclude that "Its meaning [the verse in D&C 132] remains a mystery.
19. ↑ Ann Eliza Young, Wife No. 19, or the Story of a Life in Bondage...(Hartford, Conn.: Custin, Gilman & Company, 1876), 84.
20. ↑ ^{20.0 20.1} Lyndon W. Cook, "William Law, Nauvoo Dissenter," Brigham Young University Studies 22 no. 1 (Fall 1982), footnote 82.
21. ↑ 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), 6:434-436 (10 June 1844). Volume 6 link
22. ↑ Law Diary, 13 May 1844

Notes