Friday, December 25, 2020

Andrew Hedges on Joseph Smith's Polygamy

 

 

“POLYANDROUS” SEALINGS

 

Several of the women who were evidently sealed to Joseph Smith were already married to other men at the time of their sealing to him. Why such sealings were performed is unclear, although several possibilities suggest themselves. Some of these sealings, and perhaps most, may have come about as a result of Smith’s well-documented hesitancy to marry specific women as plural wives when he was initially commanded to do so. Several years appear to have elapsed between the time of the commandment and his decision to obey it, during which time the women he had been told to marry—who had been single at the time of the commandment—married other men. Joseph Smith evidently believed that he was still required to marry these women as plural wives in spite of their having married someone else in the interim.

 

That some of the women were married to men who were not members of the Church may have been another consideration, for according to Doctrine and Covenants 132, only faithful men and women who were sealed to faithful spouses were eligible for exaltation in the kingdom of God (see vv. 7, 13-21). Similarly, that same revelation taught that if a righteous woman was married to a man who had committed adultery, Joseph Smith would “have power, by the power of [God’s] Holy Priesthood, to take her and give her unto him that hath not committed adultery but hath been faithful” (vv. 43-44). To what extent these or other considerations were behind these so-called polyandrous sealings is largely unknown, as even fewer reliable sources are extant for these complex relationships than are available for Smith’s marriages to unmarried women (Richard L. Bushman has suggested another possibility for these marriages—that is, that they provided Joseph Smith with a way to bind or seal other families to his for the eternal benefit of both. See Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling [New York: Alfred A. Knopf, 2005], 437-46). No reliable sources have been located indicating that any of these marriages included conjugal relations, although it should be noted that nothing in section 132 or any of Joseph Smith’s other revelations “provides any doctrinal reason for why any authorized plural marriage could not have included such relations.”

 

It should be noted, too, that the best available evidence does not support the charge of some have made that Joseph Smith was sealed to some men’s wives after having sent them on missions. The cases of Miranda Nancy Johnson Hyde, wife of Apostle Orson Hyde, and Sarah Pratt, wife of Apostle Orson Pratt, are frequently invoked as evidenced for this charge. Orson Hyde left on a mission in April 1840 and did not return to Nauvoo until December 1842. Thomas Bullock, one of Joseph Smith’s clerks, later recorded that Marinda was sealed to Joseph as a plural wife in April 1842 which would have been several months before Hyde’s return. Marinda herself, however, who was in a much better position to know the particulars of her sealing to Joseph than Bullock was—dated the event to May 1843, several months after Hyde’s return. In Sarah Pratt’s case, it was Nauvoo dissident John C. Bennett who initially made the charge that Joseph had made advances toward her while Pratt was on a mission. Testimony from a variety of other sources, however (including witnesses who were not members of the Church), indicate that it was Sarah and Bennett, rather than Sarah and Joseph, who had been involved in a relationship during Pratt’s absence (For an annotated discussion of the issues surrounding Marinda Hyde and Sarah Pratt, see JSP, JS2:xxvi, xxx).

 

AGE, CONSENT, AND EMMA

 

Several of Joseph Smith’s plural wives were in their teens when they were sealed t him, with the youngest, Helen Mar Kimball, being fourteen years old at the time. While marriage at such an age was not common in that period, it was legal, and other examples have been found of women marrying in their mid-teens in that era. Joseph also told at least some of his plural wives—and presumably all of them—that they had the right and ability to obtain their own testimony of plural marriage before they entered into such a relationship (See Lightner, Remarks, April 14, 1905; and Lucy Walker Smith Kimball, Affidavit, 1902, in Joseph F. Smith, Affidavits about Plural Marriage, 1869-1915, CHL). Lucy Walker, for example, who was sealed to Joseph as a plural wife on May 1, 1843, reported in a sworn statement in 1902 that “[w]hen the Prophet Joseph Smith first mentioned the principle of plural marriage to me I felt indignant and so expressed myself to him, because my feelings and education were averse to anything of that nature. But he assured me that this doctrine had been revealed to him of the Lord, and that I was entitled to receive a testimony of its divine origin for myself. He counselled me to pray to the Lord, which I did, and thereupon received from him a powerful and irresistible testimony of the truthfulness and divinity of plural marriage, which testimony has abided with me ever since” (Kimball Affidavit, 1902).

 

Similarly, section 132 seems to indicate that a man’s first wife must give her consent before he can take a second wife—a requirement evidently known as the “law of Sarah” (vv. 61, 65). Although Joseph’s first wife, Emma Hale Smith, “had a difficult time accepting plural marriage,” several sources indicate that she “agreed to and even attended at least some” of these marriages, and “several people close to her and Joseph later reported that she told them or others that she knew it was a true doctrine” (JSP, J3:xix and note 27). At the same time, it is clear that on at least some occasions, Emma’s opposition to the practice resulted in Joseph’s being sealed to other women without her knowledge. This may have been done in accordance with the Lord’s instructions as given in Doctrine and Covenants 132:64-65, which teaches that if the man who holds the keys of administering plural marriage teaches his wife about the practice and she rejects it, he is “exempt from the law of Sarah” and is to “receive al things whatsoever . . . the Lord . . . will give unto him.” Such may have been the case in March 1843 when Emily and Eliza Partridge were sealed to Joseph as plural wives. That Emma was unaware of the sealings is suggested by the fact that two months later, in May 1843, she told Joseph that she would allow to be sealed to the two women as plural wives and the ceremonies were then repeated (See Eliza Maria Partridge Lyman, Affidavit, July 1, 1869, Millard County, Utah Territory, Joseph F. Smith Affidavit Books, CHL; Emily Dow Partridge Young, Affidavit, May 1, 1869, Salt Lake County, Utah Territory, Joseph F. Smith Affidavit Books, CHL; and Emily Dow Partridge Young, Diary and Reminiscences, February 1874—November 1883, typescript, CHL).

 

JOSEPH SMITH’S DENIALS OF PLURAL MARRIAGE

 

Joseph did not publicly teach the doctrine of plural marriage during his lifetime, choosing rather to limit its practice to a relatively few trusted associates. Even as he and these other fulfilled the Lord’s command to take plural wives, he continued to emphasize the Lord’s usual standard that “no man shall have but one wife,” and he directed Church leaders to discipline “those who were preaching teaching . . . the doctrine[s] of plurality of wives” without his consent or direction (Joseph Smith, Journal, October 5, 1843, CHL). Joseph and others involved with plural marriage consistently denied the existence of the practice, although the language they employed in doing so was sometimes evasive. Their reasons for the denials are unclear but may include the need to present a message consistent with the public doctrine of monogamy, fear of reprisal, and the fact that rumors about the practice were often so inaccurate that admitting to it would be admitting to something that, in its details, was not true (As the editors of the Joseph Smith papers note, for example, the term John C. Bennett used for plural marriage, “spiritual wifery,” was not used by those practicing plural marriage in Nauvoo. Not is there any corroborating evidence for Bennett’s description of Joseph’s plural wives as a “seraglio . . . divided into three distinct orders or degrees,” JSP, J2:xixn23). (Andrew H. Hedges, “Eternal Marriage and Plural Marriage,” in Scott C. Esplin, ed., Raising the Standard of Truth: Exploring the History and Teachings of the Early Restoration [Provo, Utah: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2020], 309-22, here, pp. 314-17)