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Someone who notices when new stuff on topics gets posted on lds.org alerted me to the fact that there is updated information regarding the topic of polygamy.

The main article is titled “Plural Marriage in the Church of Jesus Christ of Latter-Day Saints [https://www.lds.org/topics/plural-marriage-in-the-church-of-jesus-christ-of-latter-day-saints] which links to other related articles about plural marriage.

Of particular interest is the article discussing the origins of plural marriage in Kirtland and Nauvoo [https://www.lds.org/topics/plural-marriage-in-kirtland-and-nauvoo?lang=eng]. This article discusses the likely 1831 timing of the original revelation, the marriage between Joseph and Fanny Alger in Kirtland, and Joseph’s marriages in Nauvoo. Somewhere in this series of articles, Joseph’s marriage to the youthful Helen Mar Kimball is discussed as well.

Continue reading Mormon polygamy — the short version

I was interested in the New Republic article found over in the “Worth Reading” bar. The article is titled The Mormon Church Is Building a Family Tree of the Entire Human Race, and is excerpted from Christine Kenneally’s new book, The Invisible History of the Human Race: How DNA and History Shape Our Identities and Our Futures.

In this excerpt, Ms. Kenneally initially seems to be praising the efforts of the LDS Church for assiduously collecting records of the human family. She writes about how knowledge of family history reduces anxiety and is correlated with other improved outcomes for children. The magnitude of the collection is many times the information contained in the US Library of Congress, with information being added at a rate similar to adding the contents of the Library of Congress every year. Kenneally notes how these efforts have driven technology.

But then the article begins to focus on the negative. Continue reading Perpetuating Myths About Mormon Genealogy

Writer’s block is possibly one of the few universal experiences for those schooled in the written word. Which of us has not sat at a keyboard or with pencil in hand, unable to compose a coherent sentence?

I finished my series on A Faithful Joseph this past summer, knowing that a next step would be writing up an article for peer review – review by peers who aren’t positively inclined towards my views of the topic, but who have indicated that they would not reject an article out of hand.

It’s a relatively high-pressure situation. And I’ve had significant competing priorities the past two months. Even so, I have attempted to write an article about Dr. John C. Bennett a couple of times now, without success. Continue reading Heeding the Muse (Feeling the Spirit)

This week as I attended the temple, I realized I failed to include in my Faithful Joseph series any description about the introduction of the temple ceremonies.

Members of the LDS Church don’t talk much about what happens in the temple. As is often said, we regard these things as sacred. I submit at the time the endowment was introduced there was also a need for secrecy, since it was not known who was true and who was traitor.

The ceremonies of the temple involve preparation to become servants of God. The instructions given and covenants made in the temple are towards this end of preparing individuals for eternal life.

As discussed in the Bible and argued by Jesus in John 10: 34-38, the Jewish law taught that mortals could become gods.^[1] The purpose of the temple would be to allow individuals to enter into those covenants and perform those ordinances that would prepare them to becomes the gods the Bible speaks of, holy beings who serve God, the Father of all. These individuals would, if faithful, reign and minister in God’s heaven.

The instructions form a basis for understanding God’s work and salvation: our existence before mortality, the fall of Adam and Eve, the purpose of our mortal lives, the reality of resurrection after this life, and the possibility of returning to live with God in his kingdom.^[2]

Continue reading Endowed with Power

1. ^[1]Psalms 82: 6.↩
2. ^[2]See Endowed from On High: Temple Preparation Seminar Teacher’s Manual, Lesson 1: The Temple Teaches about the Great Plan of Salvation, available online at lds.org, retrieved 18 August 2014.↩

[This post is the last of a series on Joseph Smith’s Polygamy. To read from the beginning or link to previously published posts, go to A Faithful Joseph.]

In the fall of 2012, Taylor volunteered to campaign for one of the two US presidential candidates. He was primarily motivated by political ideology, but he also hoped that he might meet someone. He’d fought for his country in Iraq and served a mission to Thailand. For a couple of years since his mission, Taylor had been hoping to meet someone he could marry. He’d dated, of course, and he’d introduce whichever woman he was dating to his family, only to eventually have to tell well-wishers that, no, he was no longer dating this woman or that woman.

In the pre-dawn mist, Taylor surveyed the group of fellow campaigners that had gathered at the vans that would take them to a swing district for the weekend of campaigning. Instead of the group of college students he’d expected, the other campaigners were mature individuals or children. Resigned, Taylor set about making friends of those around him.

After dawn, the vans of campaigners stopped for a break. Taylor noticed that amidst the older folks and helpful children, there was a woman. She was bundled in her coat against the fall chill, hair pulled back in a knot, glasses framing an attractive face of undetermined age. Taylor turned back to his new-found friends and continued their discussion, not wanting to make his new friends feel he was willing to ditch them just for an attractive woman. Particularly if the woman turned out to be much older or married or otherwise uninterested in a person like himself. However Taylor’s new friends urged him to meet the lady on the other side of the group.

Her name, Taylor learned, was Shazia. And, no, she wasn’t in her thirties, nor was she married. As the weekend progressed, in the midst of their village of fellow campaigners, Taylor and Shazia began to learn how much they shared in common: music, academics, a love of the outdoors, politics, having a parent from Asia, pioneer heritage, ancestors who were shot at Carthage jail.^[1]

In time Taylor introduced Shazia to his family and updated his Facebook status. Eventually an e-mail from Taylor’s grandmother went out, days before Valentine’s Day, with the subject “Taylor’s technically not engaged yet, but the marriage is set…”

Thus began one of the myriad love stories of those who believe in the importance of marriage, of those who believe their unions can last for eternity.

Continue reading God’s Strange Act: A Legacy

1. ^[1]John Taylor and Hyrum Smith.↩

[This post is part of a series on Joseph Smith’s Polygamy. To read from the beginning or link to previously published posts, go to A Faithful Joseph.]

The majority of Mormons welcomed the end of polygamy, announced by Wilford Woodruff in 1890. The suffering caused by government enforcement of anti-polygamy laws had been great.

Yet even when Wilford Woodruff announced that plural marriage should end, not everything was over.

For the vast majority of men involved in a plural marriage, Wilford Woodruff’s pronouncement ending polygamy did not persuade them to renounce their plural wives. Many of these men were older, with older plural wives who were at or near the end of their childbearing years.

A few men involved in plural marriage had married young brides in the days before the Manifesto. These were often inspired by John Taylor’s dying conviction that plural marriage was the New and Everlasting Covenant, and that this covenant could never righteously be taken from the earth.

Meanwhile, the United States had taken a hard position that polygamy was utterly wrong. On this point the people of the United States were of one mind as they have rarely been since. Continue reading Days of Defiance

[This post is part of a series on Joseph Smith’s Polygamy. To read from the beginning or link to previously published posts, go to A Faithful Joseph.]

The Mormon exodus and pioneer period tends to be well understood by Mormons. However as we typically don’t focus on the history of polygamy as part of that history, I feel it is useful to trace the impact of polygamy in the pioneer history between Brigham Young’s departure from Nauvoo until we see the Mormon Church denounce new plural marriages in 1890 (and again in 1904).
For purposes of this discussion, the Fifty Years I presume we agree that Mormons were in the wilderness stretch from their exodus from Nauvoo and the state of Illinois (starting 4 February 1846) to Utah’s admission as a state of the United States (January 4, 1896).
Continue reading Fifty Years in the Wilderness

[This post is part of a series on Joseph Smith’s Polygamy. To read from the beginning or link to previously published posts, go to A Faithful Joseph.]

As the Nauvoo temple neared completion, the non-Mormons in Illinois tore down all pretense of civil protection for the people in Nauvoo.

First to go was the Nauvoo city charter, which had authorized creation of the Nauvoo legion. Lacking a charter, Nauvoo couldn’t even maintain a police force to protect against petty crime.^[1]

The next threat was the beginning of the “wolf hunts” that had been threatened in 1844, a euphemism for attacks on outlying Mormon settlements and dwellings. In the months before the temple was completed, the wolf hunt mobs burned over 100 homes.^[2]

There was an arrest warrant out for Brigham Young. Word came that federal troops were advancing on Nauvoo, coming up the Mississippi River.^[3] It was a time of severe tension, and Brigham knew he would be responsible for moving his people west.

Brigham was faced with the question of what to do with women whose husbands had died. The women wished to be sealed to their beloved, departed spouses. But what man could be counted on to marry and care for a woman who was eternally sealed to another man?

And so Brigham apparently made a policy decision. If a woman wished to be sealed to a deceased spouse for eternity, she could–so long as the man standing proxy agreed to marry the woman for time. Continue reading For Eternity and Time

1. ^[1]Dallin H. Oaks and Marvin S. Hill, Carthage Conspiracy, p. 65.↩
2. ^[2]Dallin H. Oaks and Marvin S. Hill, Carthage Conspiracy, pp. 36, 70.↩
3. ^[3]Dallin H. Oaks and Marvin S. Hill, Carthage Conspiracy. Also documented at the Library of Congress, from research performed by Stephen Stathis circa 1978.↩

[This post is part of a series on Joseph Smith’s Polygamy. To read from the beginning or link to previously published posts, go to A Faithful Joseph.]

Before Joseph’s death in the summer of 1844, over a hundred men and women had entered into plural marriages. However except for six of these couples,^[1]there is no indication that any of these plural marriages had been consummated.

For months after Joseph’s death, the matter of plural marriage took a back seat to succession concerns. But by September 1844, Brigham Young and the apostles had established with the majority of Joseph’s followers that they were Joseph’s rightful successors. They continued work toward completing the Nauvoo temple and began to marry the plural widows Joseph had left behind. To the chagrin of Emma Smith, the apostles gave the go ahead for men with plural wives to engage in sexual relations with these wives. Continue reading Collecting the Sorrowful

1. ^[1]As already discussed multiple times, no child borne to a wife of Joseph Smith can be proven to have been engendered by Smith, based on DNA analysis. The six couples where a plural wife appears to have conceived before Joseph’s death are: William Clayton & Margaret Moon (Daniel born Feb 18, 1844); William Fleshaw & Charlotte Walters (Katherine born November 28, 1845); Heber C. Kimball & Sarah Peak Noon (Henry born ca. 1844, his younger sister Sarah born July 1, 1845); Joseph B. Noble & Sarah B. Alley (George born February 2, 1844); Theodore Turley & Mary Clift (Ephraim born February 11, 1845); and Lorenzo Dow Young & Harriet P. Wheeler Decker (John born September 5, 1844), from Bergera, Identifying the Earliest Mormon Polygamists, 1841-44, available online at http://www.dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V38N03_13.pdf, retrieved 7 Jul 2014.↩

[This post is part of a series on Joseph Smith’s Polygamy. To read from the beginning or link to previously published posts, go to A Faithful Joseph.]

Joseph was killed at Carthage, Illinois on June 27, 1844, 170 years ago.

Last week I thought I knew what I was going to write in this post. Despite William Law’s Nauvoo conspiracy, I presumed the dissidents hadn’t been involved in Joseph’s actual death beyond publishing the Expositor. I supposed the mob had been composed of non-Mormons from Missouri and Illinois, whipped into a frenzy by the editor of the Warsaw Signal, Thomas Sharp. The Carthage Greys had been complicit, I supposed. And the escape of John Taylor, Willard Richards, and the handful of men who had been at Carthage Jail prior to the actual martyrdom had been a sort of miracle. I liked to say that it had been a miracle that Joseph and Hyrum hadn’t been killed by the Saints, though there had been hundreds allegedly willing to kill Joseph based on what had been written in the Expositor.

I thought today’s post would be a relatively boring recitation of the facts we all know. Then I read the original accounts from John Taylor^[1] and William R. Hamilton.^[2]

We haven’t had enough data before to realize what happened at Carthage, because we have not known the identities of the vast number of individuals involved in “illicit intercourse” under the influence of John C. Bennett. I submit it was these ostensibly “believing” members of the Church who were primarily responsible for the deaths of Joseph and Hyrum. Inasmuch as we have presumed the killers of the Smith brothers were primarily ‘regular’ citizens of Missouri and Illinois, I believe we have an apology to make. Continue reading Carthage, 1844

1. ^[1]John Taylor, affidavit of 22 September 1844, available online at http://law2.umkc.edu/faculty/projects/ftrials/carthage/tayloraccount.html, retrieved 27 June 2014.↩
2. ^[2]William R. Hamilton, 24 December 1902, available online at http://law2.umkc.edu/faculty/projects/ftrials/carthage/hamiltonaccount.html, retrieved 27 June 2014.↩