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Textual Studies of the Doctrine and Covenants: The Plural Marriage Revelation
Joseph Smith’s July 12, 1843, revelation on plural marriage was the last of his formal written revelations and a transformational moment in Mormonism. While acting today as the basis for the doctrine of eternal nuclear families, the revelation came forth during a period of theological expansion as Smith was in the midst of introducing new temple rituals, radical doctrines on God and humanity, a restructured priesthood and ecclesiastical hierarchy, and, of course, the practice of plural marriage.
In this volume, author William V. Smith examines the text of this complicated and rough revelation to explore the motivation for its existence, how it reflects this dynamic theology of the Nauvoo period, and how the revelation was utilized and reinterpreted as Mormonism fully embraced and later abandoned polygamy.
In this volume, author William V. Smith examines the text of this complicated and rough revelation to explore the motivation for its existence, how it reflects this dynamic theology of the Nauvoo period, and how the revelation was utilized and reinterpreted as Mormonism fully embraced and later abandoned polygamy.
300 pages, Kindle Edition
Published February 18, 2018
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February 23, 2018
William Victor Smith offers a fresh look on a topic that so many of us fear and/or are sickened to consider. I approached the book with gloved hands; I read at an impersonal level as a matter of historicity. However, by the conclusion of the first chapter of the book, I found myself amazed at how much this revelation truly impacts me today as a temple-attending Mormon, as a Mormon woman, and as a mother.
As much as the books discusses the plural marriage revelation (Section 132), WSmith’s meticulous research causes him to consider the historiography of the concept and practice of “sealings.” Familial “sealings,” either by marriage or adoption was one of the primary purposes of plural marriage—and early temple work:
“… a relatively robust practice developed of sealing men to other men as father and son, without a biologically relationship. Called “adoption,” it served two salvific purposes with a background based in Malachi 4:6: “And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.” Smith had redefined “turn” as “seal” in sermons, and the curse of an impending second coming of Jesus and the “smite the earth with a curse” combined to place a sense of urgency in the binding together of the Saints” (pg 209)
The concept of sealings encapsulated polygamy, and thus was as profound in the text as was the discussion of plural marriage. I found it fascinating to read the background of this particular revelation in context with the personal struggles of Joseph Smith, Jr, (JSmith) and his (first) wife Emma. WSmith dedicates an entire chapter to Emma (chapter 8, a look at verses 51-57), and though I was tempted to read this chapter first, reading the book in sequentially rewarded me with a rounded view of Emma’s situation in context with her husband’s developing theology around sealings and marriage. In this, the volatility of their marriage was combined with discussion of Victorian sensibilities (which added financial as much as sexual tension to the situation), as well as contextual journals and writings of the time which offered both insight and contradiction in regard to the seemingly always-problematic revelation.
The book is written chronologically by theme, treating the sections of information and revelation in the order that the scriptural verses are recorded. This format allows the subject and subsequent revelations to be landscaped in a manner that reveals the construction of what is current cannon in the church. It is refreshing to read the empathetic tones of the author, WSmith’s, as he relates his perspective that this revelation in its many adaptations and forms (all which are detailed in the text), was likely not meant for public consumption. Rather, his view is that this section of scripture is a personal letter to Emma.
I was captivated in reading of the fluidity in which this and other revelations came into play, as well as the changes therein, such as: the change from women as eternal (next life) child bearers, to being child-bearers primarily here and now. This and the concept of a Heavenly Mother who has the same gestational childbirth cycle as earthly women, giving reason or excuse for multiple mothers. Indeed, fertility is an ongoing concept—one that JSmith seemed to view with an eye to raising generations and tracing them back to himself, or perhaps even Adam. (page 99 and 115) This alone raises the kind of historical problems that Mormon women seem more likely to consider: though the author’s perspective on infertility as a part of this revelation does not exactly match my own, serious considerations are included in this work which discuss its place in the developing concept of plural marriage.
Moreover, the place of adoption is viewed in narrow terms—most likely because Joseph Smith himself did not flesh out parental adoption. This seems an odd thing to leave out in the fervour of this revelation timeframe until one considers the place of Emma: should the children that she and Joseph adopted be sealed to her—the woman who burned the original revelation (154) and refused to go west with Brigham Young? But it’s absence in this book is telling of the revelation itself: we don’t know what was intended, or in which way the doctrine should be developed, or further revelation sought.
In the end, I could not help but consider how much or how little Joseph Smith sought the revelation for himself, or if it was ever intended as a church-wide practice. JSmith’s perspectives on the biblical, including Sarah, Hagar and Abraham, as well as Bathsheba, Uriah and David receive strong consideration in addition to the journals (William Clayton, among others), past versions of the developing revelation and numerous other sources.
At the end of the day—do I recommend this book? Yes, whole-heartedly. And to be honest, I strongly recommend this as a resource for women. We all know that Emma inspired the revelation on the word of wisdom. We also know that Eliza R. Snow’s literary concept of a Heavenly Mother brought Her revelation to Mormonism (page 98). Thus, we know that women have historically encouraged revelation and created dogmatic change within the church when there were problems and unanswered chasms. Therefore, because there is an ongoing question (crisis?) in regard to polygamy with its many theological layers, I believe it is best that we come to understand its development, history, contextual history and relative theories. In doing this, we can be best seek and encourage further intellectual and spiritual revelations in creating a superior sealing doctrine – one that I would hope does not offend or degrade women.
As much as the books discusses the plural marriage revelation (Section 132), WSmith’s meticulous research causes him to consider the historiography of the concept and practice of “sealings.” Familial “sealings,” either by marriage or adoption was one of the primary purposes of plural marriage—and early temple work:
“… a relatively robust practice developed of sealing men to other men as father and son, without a biologically relationship. Called “adoption,” it served two salvific purposes with a background based in Malachi 4:6: “And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.” Smith had redefined “turn” as “seal” in sermons, and the curse of an impending second coming of Jesus and the “smite the earth with a curse” combined to place a sense of urgency in the binding together of the Saints” (pg 209)
The concept of sealings encapsulated polygamy, and thus was as profound in the text as was the discussion of plural marriage. I found it fascinating to read the background of this particular revelation in context with the personal struggles of Joseph Smith, Jr, (JSmith) and his (first) wife Emma. WSmith dedicates an entire chapter to Emma (chapter 8, a look at verses 51-57), and though I was tempted to read this chapter first, reading the book in sequentially rewarded me with a rounded view of Emma’s situation in context with her husband’s developing theology around sealings and marriage. In this, the volatility of their marriage was combined with discussion of Victorian sensibilities (which added financial as much as sexual tension to the situation), as well as contextual journals and writings of the time which offered both insight and contradiction in regard to the seemingly always-problematic revelation.
The book is written chronologically by theme, treating the sections of information and revelation in the order that the scriptural verses are recorded. This format allows the subject and subsequent revelations to be landscaped in a manner that reveals the construction of what is current cannon in the church. It is refreshing to read the empathetic tones of the author, WSmith’s, as he relates his perspective that this revelation in its many adaptations and forms (all which are detailed in the text), was likely not meant for public consumption. Rather, his view is that this section of scripture is a personal letter to Emma.
I was captivated in reading of the fluidity in which this and other revelations came into play, as well as the changes therein, such as: the change from women as eternal (next life) child bearers, to being child-bearers primarily here and now. This and the concept of a Heavenly Mother who has the same gestational childbirth cycle as earthly women, giving reason or excuse for multiple mothers. Indeed, fertility is an ongoing concept—one that JSmith seemed to view with an eye to raising generations and tracing them back to himself, or perhaps even Adam. (page 99 and 115) This alone raises the kind of historical problems that Mormon women seem more likely to consider: though the author’s perspective on infertility as a part of this revelation does not exactly match my own, serious considerations are included in this work which discuss its place in the developing concept of plural marriage.
Moreover, the place of adoption is viewed in narrow terms—most likely because Joseph Smith himself did not flesh out parental adoption. This seems an odd thing to leave out in the fervour of this revelation timeframe until one considers the place of Emma: should the children that she and Joseph adopted be sealed to her—the woman who burned the original revelation (154) and refused to go west with Brigham Young? But it’s absence in this book is telling of the revelation itself: we don’t know what was intended, or in which way the doctrine should be developed, or further revelation sought.
In the end, I could not help but consider how much or how little Joseph Smith sought the revelation for himself, or if it was ever intended as a church-wide practice. JSmith’s perspectives on the biblical, including Sarah, Hagar and Abraham, as well as Bathsheba, Uriah and David receive strong consideration in addition to the journals (William Clayton, among others), past versions of the developing revelation and numerous other sources.
At the end of the day—do I recommend this book? Yes, whole-heartedly. And to be honest, I strongly recommend this as a resource for women. We all know that Emma inspired the revelation on the word of wisdom. We also know that Eliza R. Snow’s literary concept of a Heavenly Mother brought Her revelation to Mormonism (page 98). Thus, we know that women have historically encouraged revelation and created dogmatic change within the church when there were problems and unanswered chasms. Therefore, because there is an ongoing question (crisis?) in regard to polygamy with its many theological layers, I believe it is best that we come to understand its development, history, contextual history and relative theories. In doing this, we can be best seek and encourage further intellectual and spiritual revelations in creating a superior sealing doctrine – one that I would hope does not offend or degrade women.
March 19, 2018
So much to unpack here. William Smith really brought it for this book. For me, the portion entitled "The Secret of Emma" (p. 141-151) made it all worth it. I appreciated Smith's putting the revelation (D&C 312) into context, as I have read commentaries and histories of Nauvoo polygamy that have not done this. It is important to understand and to know that D&C 132 was a highly private and personal revelation to Emma. Understanding the context leads one to understand chapter 11, where Smith gives a possible revision of the text. And anyone out there shouting "You can't make revisions of revelations!" has never read anything on the Bible. Just read Bart Ehrman, or James Kugel, or David Bokovoy, or Richard Friedman. I could go on. Revisions and editorial insertions, deletions, etc. happen all the time and have happened throughout the history of sacred texts.
I loved this book. I just wish I could remember everything in it. I marked it up, and will continually go back to look in my notes and read thoughts/impressions I had as I read it. Now all I have to do is read everything Smith cited in this book. That may take some time!
I loved this book. I just wish I could remember everything in it. I marked it up, and will continually go back to look in my notes and read thoughts/impressions I had as I read it. Now all I have to do is read everything Smith cited in this book. That may take some time!
February 14, 2018
Full review forthcoming.
June 1, 2018
I picked up Textual Studies of the Doctrine and Covenants from a favorite publisher of mine, Greg Kofford books. The topic matter at hand, plural marriage, always nags in the background of Mormon consciousness, but we often don't seek to confront it head-on. I liked this note on the editing out of polygamy in Church teaching materials:
Several selections in the manual [were] altered from ‘wives’ to ‘wife’ in an effort to remove references to polygamy . . . one could read . . . and never know [Young] was a polygamist.
Polygamy was associated with "deep doctrine" and other un-touchable taboo topics that would occasionally come up in discussions with an older church member. But as a kid, your knowledge only came in bits and pieces. I did know that it made my mom angry though: when brought up, she would even question Joseph Smith's calling as a prophet (making me severely uncomfortable), and other times would threaten to come back and haunt my dad if he were to marry another wife after she passed away.
You get a short primer on polygamy as a missionary, but just enough to deflect comments from investigators. Missionaries are taught that most tough issues are best not addressed directly, instead hinging all issues on the divinity of the Book of Mormon which is something they can directly receive an answer to if they pray. I had my share of investigators bring up polygamy to my chagrin, and I usually had no better answer than, we don't do that anymore.
I have read a few books that tangentially address polygamy, such as Kathleen Flakes book on the seating of Senator Reed Smoot. But William Smith's book is the first book I have read that takes the issue head-on. I am grateful to have more sources that address these issues in an honest way, without attempting to cover it up with devotional purposes. Faith needs to be tough enough to handle truth. If Catholics have been able to grapple with the Crusades and Anglicans with Henry VIII, then we should be able to talk about polygamy without having a fit.
A note, this is not the Joseph Smith portrayed in seminary videos and Joseph Smith: Prophet of the Restoration. But it isn't trying to take a swipe at his character, either. It is a scholarly work, and lets Joseph and his contemporaries speak for themselves. The more I read, you realize two things (1) people were just different back then, and (2) Joseph Smith was a complex person. I liked this quote that highlighted a general difference in approach between now and then:
While there is a natural modern reluctance to engage the remarkable frankness of the nineteenth century, the legacy of that frankness undergirds the Mormon heaven discourse of the present day.
The book brings the tension between Joseph and Emma to the forefront. D&C 132 was a letter from Joseph to Emma with the intention of gaining her acquiescence to the practice of polygamy. Well, it was actually at Hyrum's bidding; Joseph already knew that Emma would have none of it: "you do not know Emma as well as I do." Just look at this exchange between Joseph and William Thompson:
I had some business with him [Joseph Smith]; he and his family was eating dinner, Sister Emma, Mother Smith & Young Joseph was present & some others that I did not know. Brother Joseph and Emma was talking about the Mornings Sermon. Emma said that he had made some statements that the Brethren & Sisters thought aplied to her that was not very complimentary she said she wanted him to apologise or explain in the afternoon after some talk backwards & forwards Between Joseph Emma & others at the Table, Bro Joseph Looked at me where I was sitting In the south part of the house he said Looking at me at the same time pointing his finger at Emma & said that there woman was the greatest Enimy I ever had in my Life. yes said he again that there woman was the greatest Enemy I ever had in all my Life & my Bro Hyrum was always my best friend.
Emma has an interesting place in contemporary Mormon discussion. Some may not even be aware of any differences of opinion between Joseph and Emma, at least as it is portrayed in Prophet of the Restoration. My first real encounter with the spiritual tension surrounding Emma was on my mission when I heard Nashville Tribute to the Prophet Joseph Smith's song about Emma:
Never had an ordinary day,
never lived your life in an ordinary way.
For everything you loved you paid a price
but you couldn't let the world see you cry.
Never had a moment of peace,
never felt the sun when the worries set you free.
Every time your life turned a page
seemed like your heart might break.
With the world on your shoulders,
when the nights had grown colder,
you seemed to weather every storm with a queen's grace.
When you lost your husband, when you buried your children
I'm sure the angels stood in reverence as you prayed.
How much can one heart take?
How much can one heart take?
Unfortunately, there isn't much source material on Emma, and we don't get to hear much of her perspective other than from outside observers. And clearly, Emma was not a fan of Joseph proposing to other girls in town.
Another aspect that some Mormons may not be aware of is that "family history work" as it exists today was not a thing. Because the Saints believed the Second Coming was imminent, and there were worries about imperfections in correctly identifying family trees, it was best to try to get adopted by a well-known Church leader who was sure to be saved. This resulted in dynastic kingdom-building that is fleshed out well in the book.
The secrecy surrounding polygamy was one aspect that set it up for intrigue, failure, and eventually the death of Joseph Smith. Joseph himself had a hard time keeping the cat in the bag. When a Mormon in the know tried to propose to a woman who wasn't aware of polygamy, Joseph had to outwardly condemn the action while reassuring practicing polygamists that all was well.
William Smith does an excellent job outlining how current practice is still influenced by the early teachings of polygamy. It is still a part of who we are. We can't ignore it, but we shouldn't try to hide it either. I am glad to learn a little bit more about this touch-ey subject in our past.
Several selections in the manual [were] altered from ‘wives’ to ‘wife’ in an effort to remove references to polygamy . . . one could read . . . and never know [Young] was a polygamist.
Polygamy was associated with "deep doctrine" and other un-touchable taboo topics that would occasionally come up in discussions with an older church member. But as a kid, your knowledge only came in bits and pieces. I did know that it made my mom angry though: when brought up, she would even question Joseph Smith's calling as a prophet (making me severely uncomfortable), and other times would threaten to come back and haunt my dad if he were to marry another wife after she passed away.
You get a short primer on polygamy as a missionary, but just enough to deflect comments from investigators. Missionaries are taught that most tough issues are best not addressed directly, instead hinging all issues on the divinity of the Book of Mormon which is something they can directly receive an answer to if they pray. I had my share of investigators bring up polygamy to my chagrin, and I usually had no better answer than, we don't do that anymore.
I have read a few books that tangentially address polygamy, such as Kathleen Flakes book on the seating of Senator Reed Smoot. But William Smith's book is the first book I have read that takes the issue head-on. I am grateful to have more sources that address these issues in an honest way, without attempting to cover it up with devotional purposes. Faith needs to be tough enough to handle truth. If Catholics have been able to grapple with the Crusades and Anglicans with Henry VIII, then we should be able to talk about polygamy without having a fit.
A note, this is not the Joseph Smith portrayed in seminary videos and Joseph Smith: Prophet of the Restoration. But it isn't trying to take a swipe at his character, either. It is a scholarly work, and lets Joseph and his contemporaries speak for themselves. The more I read, you realize two things (1) people were just different back then, and (2) Joseph Smith was a complex person. I liked this quote that highlighted a general difference in approach between now and then:
While there is a natural modern reluctance to engage the remarkable frankness of the nineteenth century, the legacy of that frankness undergirds the Mormon heaven discourse of the present day.
The book brings the tension between Joseph and Emma to the forefront. D&C 132 was a letter from Joseph to Emma with the intention of gaining her acquiescence to the practice of polygamy. Well, it was actually at Hyrum's bidding; Joseph already knew that Emma would have none of it: "you do not know Emma as well as I do." Just look at this exchange between Joseph and William Thompson:
I had some business with him [Joseph Smith]; he and his family was eating dinner, Sister Emma, Mother Smith & Young Joseph was present & some others that I did not know. Brother Joseph and Emma was talking about the Mornings Sermon. Emma said that he had made some statements that the Brethren & Sisters thought aplied to her that was not very complimentary she said she wanted him to apologise or explain in the afternoon after some talk backwards & forwards Between Joseph Emma & others at the Table, Bro Joseph Looked at me where I was sitting In the south part of the house he said Looking at me at the same time pointing his finger at Emma & said that there woman was the greatest Enimy I ever had in my Life. yes said he again that there woman was the greatest Enemy I ever had in all my Life & my Bro Hyrum was always my best friend.
Emma has an interesting place in contemporary Mormon discussion. Some may not even be aware of any differences of opinion between Joseph and Emma, at least as it is portrayed in Prophet of the Restoration. My first real encounter with the spiritual tension surrounding Emma was on my mission when I heard Nashville Tribute to the Prophet Joseph Smith's song about Emma:
Never had an ordinary day,
never lived your life in an ordinary way.
For everything you loved you paid a price
but you couldn't let the world see you cry.
Never had a moment of peace,
never felt the sun when the worries set you free.
Every time your life turned a page
seemed like your heart might break.
With the world on your shoulders,
when the nights had grown colder,
you seemed to weather every storm with a queen's grace.
When you lost your husband, when you buried your children
I'm sure the angels stood in reverence as you prayed.
How much can one heart take?
How much can one heart take?
Unfortunately, there isn't much source material on Emma, and we don't get to hear much of her perspective other than from outside observers. And clearly, Emma was not a fan of Joseph proposing to other girls in town.
Another aspect that some Mormons may not be aware of is that "family history work" as it exists today was not a thing. Because the Saints believed the Second Coming was imminent, and there were worries about imperfections in correctly identifying family trees, it was best to try to get adopted by a well-known Church leader who was sure to be saved. This resulted in dynastic kingdom-building that is fleshed out well in the book.
The secrecy surrounding polygamy was one aspect that set it up for intrigue, failure, and eventually the death of Joseph Smith. Joseph himself had a hard time keeping the cat in the bag. When a Mormon in the know tried to propose to a woman who wasn't aware of polygamy, Joseph had to outwardly condemn the action while reassuring practicing polygamists that all was well.
William Smith does an excellent job outlining how current practice is still influenced by the early teachings of polygamy. It is still a part of who we are. We can't ignore it, but we shouldn't try to hide it either. I am glad to learn a little bit more about this touch-ey subject in our past.
February 27, 2018
As a YSA not that long ago, I ventured into the world of online dating. (No, I did not meet my eventual husband that way.) But I did meet some nice guys, and some strange guys, and some great guys, and mostly, I had fun. Often I had a single date, and it was clear the guy was not for me. I had my own list of first-date deal-breakers (as did the guys), and as Mormons, we often seemed to get down to business pretty quickly. After all—if we weren’t going to be a match—we needed to be on the hunt for someone else!
One not particularly memorable date was turned into a brief meeting— we didn’t get beyond the front door of my dormitory. He was strikingly handsome, to be honest. I am sure he worked out. But after chatting for about 3 minutes about where he was from and about his family, he dropped the fact that his “sister nearly left the church because of polygamy.” He looked at me very seriously as he (possibly? thankfully?) over-shared that information. “She just could not come to terms with the fact that she would have to submit to her husband and be the first of many wives.”.... to read the rest of this review, please visit the Exponent blog here http://www.the-exponent.com/book-revi...
One not particularly memorable date was turned into a brief meeting— we didn’t get beyond the front door of my dormitory. He was strikingly handsome, to be honest. I am sure he worked out. But after chatting for about 3 minutes about where he was from and about his family, he dropped the fact that his “sister nearly left the church because of polygamy.” He looked at me very seriously as he (possibly? thankfully?) over-shared that information. “She just could not come to terms with the fact that she would have to submit to her husband and be the first of many wives.”.... to read the rest of this review, please visit the Exponent blog here http://www.the-exponent.com/book-revi...
November 4, 2021
This was a really interesting deep dive in Section 132 of the Doctrine and Covenants. It was a bit academic at times (in that scholarly way of using a lot of words to say something that's still kind of obtuse), and sometimes felt a bit scattered, but otherwise it was an interesting read.
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