Daily Archives: May 24, 2020

TheBibleand theBook of Mormonteach that the marriage of one man to one woman is Gods standard, except at specific periods when He has declared otherwise.1

In accordance witha revelationtoJoseph Smith, the practice of plural marriagethe marriage of one man to two or more womenwas instituted among members of The Church of Jesus Christ of Latter-day Saints in the early 1840s. Thereafter, for more than half a century, plural marriage was practiced by someLatter-day Saints. Only the Church President held the keys authorizing the performance of new plural marriages.2In 1890, the Lord inspired Church PresidentWilford Woodruffto issue a statement that led to the end of the practice of plural marriage in the Church. In this statement, known as theManifesto, President Woodruff declared his intention to abide by U.S. law forbidding plural marriage and to use his influence to convince members of the Church to do likewise.3

After the Manifesto, monogamy was advocated in the Church both over the pulpit and through the press. On an exceptional basis, some new plural marriages were performed between 1890 and 1904, especially in Mexico and Canada, outside the jurisdiction of U.S. law; a small number of plural marriages were performed within the United States during those years.4In 1904, the Church strictly prohibited new plural marriages.5Today, any person who practices plural marriage cannot become or remain a member of the Church.

This essay primarily addresses plural marriage as practiced by the Latter-day Saints between 1847 and 1890, following their exodus to the U.S. West and before the Manifesto.

Latter-day Saints do not understand all of Gods purposes for instituting, through Hisprophets, the practice of plural marriage during the 19th century. The Book of Mormon identifies one reason for God to command it: to increase the number of children born in the gospel covenant in order to raise up seed unto [the Lord] (Jacob 2:30). Plural marriage did result in the birth of large numbers of children within faithful Latter-day Saint homes.6It also shaped 19th-century Mormon society in other ways: marriage became available to virtually all who desired it; per-capita inequality of wealth was diminished as economically disadvantaged women married into more financially stable households;7and ethnic intermarriages were increased, which helped to unite a diverse immigrant population.8Plural marriage also helped create and strengthen a sense of cohesion and group identification among Latter-day Saints. Church members came to see themselves as a peculiar people,9covenant-bound to carry out the commands of God despite outside opposition, willing to endure ostracism for their principles.10

For these early Latter-day Saints, plural marriage was a religious principle that required personalsacrifice. Accounts left by men and women who practiced plural marriage attest to the challenges and difficulties they experienced, such as financial difficulty, interpersonal strife, and some wives longing for the sustained companionship of their husbands.11But accounts also record the love and joy many found within their families.They believed it was acommandmentof God at that time and thatobediencewould bring great blessings to them and their posterity, both on earth and in the life to come. While there was much love, tenderness, and affection within many plural marriages, the practice was generally based more on religious belief than on romantic love.12Church leaders taught that participants in plural marriages should seek to develop a generous spirit of unselfishness and the pure love of Christ for everyone involved.

During the years that plural marriage was publicly taught, all Latter-day Saints were expected to accept the principle as arevelation from God.13Not all, however, were expected to live it. Indeed, this system of marriage could not have been universal due to the ratio of men to women.14Church leaders viewed plural marriage as a command to the Church generally, while recognizing that individuals who did not enter the practice could still stand approved of God.15Women were free to choose their spouses, whether to enter into a polygamous or monogamous union, or whether to marry at all.16Some men entered plural marriage because they were asked to do so by Church leaders, while others initiated the process themselves; all were required to obtain the approval of Church leaders before entering a plural marriage.17

The passage of time shaped the experience of life within plural marriage. Virtually all of those practicing it in the earliest years had to overcome their own prejudice against plural marriage and adjust to life in polygamous families. The task of pioneering a semiarid land during the middle decades of the 19th century added to the challenges of families who were learning to practice the principle of plural marriage. Where the family livedwhether in Salt Lake City, with its multiple social and cultural opportunities, or the rural hinterlands, where such opportunities were fewer in numbermade a difference in how plural marriage was experienced. It is therefore difficult to accurately generalize about the experience of all plural marriages.

Still, some patterns are discernible, and they correct some myths. Although some leaders had large polygamous families, two-thirds of polygamist men had only two wives at a time.18Church leaders recognized that plural marriages could be particularly difficult for women. Divorce was therefore available to women who were unhappy in their marriages; remarriage was also readily available.19Women did marry at fairly young ages in the first decade of Utah settlement (age 16 or 17 or, infrequently, younger), which was typical of women living in frontier areas at the time.20As in other places, women married at older ages as the society matured. Almost all women married, and so did a large percentage of men. In fact, it appears that a larger percentage of men in Utah married than elsewhere in the United States at the time. Probably half of those living in Utah Territory in 1857 experienced life in a polygamous family as a husband, wife, or child at some time during their lives.21By 1870, 25 to 30 percent of the population lived in polygamous households, and it appears that the percentage continued to decrease over the next 20 years.22

The experience of plural marriage toward the end of the 19th century was substantially different from that of earlier decades. Beginning in 1862, the U.S. government passed laws against the practice of plural marriage. Outside opponents mounted a campaign against the practice, stating that they hoped to protect Mormon women and American civilization. For their part, many Latter-day Saint women publicly defended the practice of plural marriage, arguing in statements that they were willing participants.23

After the U.S. Supreme Court found the anti-polygamy laws to be constitutional in 1879, federal officials began prosecuting polygamous husbands and wives during the 1880s.24Believing these laws to be unjust, Latter-day Saints engaged in civil disobedience by continuing to practice plural marriage and by attempting to avoid arrest. When convicted, they paid fines and submitted to jail time. To help their husbands avoid prosecution, plural wives often separated into different households or went into hiding under assumed names, particularly when pregnant or after giving birth.25

By 1890, when President WoodruffsManifestolifted the command to practice plural marriage, Mormon society had developed a strong, loyal core of members, mostly made up of emigrants from Europe and the Eastern United States. But the demographic makeup of the worldwide Church membership had begun to change. Beginning in the 1890s converts outside the United States were asked to build up the Church in their homelands rather than move to Utah. In subsequent decades, Latter-day Saints migrated away from the Great Basin to pursue new opportunities. Plural marriage had never been encouraged outside of concentrated populations of Latter-day Saints. Especially in these newly formed congregations outside of Utah, monogamous families became central to religious worship and learning. As the Church grew and spread beyond the American West, the monogamous nuclear family was well suited to an increasingly mobile and dispersed membership.

For many who practiced it, plural marriage was a significant sacrifice. Despite the hardships some experienced, the faithfulness of those who practiced plural marriage continues to benefit the Church in innumerable ways. Through the lineage of these 19th-century Saints have come many Latter-day Saints who have been faithful to their gospel covenants as righteous mothers and fathers, loyal disciples of Jesus Christ, and devoted Church members, leaders, and missionaries. Although members of the contemporary Church are forbidden to practice plural marriage, modern Latter-day Saints honor and respect these pioneers who gave so much for their faith, families, and community.

The Church acknowledges the contribution of scholars to the historical content presented in this article; their work is used with permission.

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Polygamy (Plural Marriage) | LDS Church Perspective on ...

Latter-day Saints believe that monogamythe marriage of one man and one womanis the Lords standing law of marriage.1 In biblical times, the Lord commanded some of His people to practice plural marriagethe marriage of one man and more than one woman.2 Some early members of The Church of Jesus Christ of Latter-day Saints also received and obeyed this commandment given through Gods prophets.

After receiving a revelation commanding him to practice plural marriage, Joseph Smith married multiple wives and introduced the practice to close associates. This principle was among the most challenging aspects of the Restorationfor Joseph personally and for other Church members. Plural marriage tested faith and provoked controversy and opposition. Few Latter-day Saints initially welcomed the restoration of a biblical practice entirely foreign to their sensibilities. But many later testified of powerful spiritual experiences that helped them overcome their hesitation and gave them courage to accept this practice.

Although the Lord commanded the adoptionand later the cessationof plural marriage in the latter days, He did not give exact instructions on how to obey the commandment. Significant social and cultural changes often include misunderstandings and difficulties. Church leaders and members experienced these challenges as they heeded the command to practice plural marriage and again later as they worked to discontinue it after Church President Wilford Woodruff issued an inspired statement known as the Manifesto in 1890, which led to the end of plural marriage in the Church. Through it all, Church leaders and members sought to follow Gods will.

Many details about the early practice of plural marriage are unknown. Plural marriage was introduced among the early Saints incrementally, and participants were asked to keep their actions confidential. They did not discuss their experiences publicly or in writing until after the Latter-day Saints had moved to Utah and Church leaders had publicly acknowledged the practice. The historical record of early plural marriage is therefore thin: few records of the time provide details, and later reminiscences are not always reliable. Some ambiguity will always accompany our knowledge about this issue. Like the participants, we see through a glass, darkly and are asked to walk by faith.3

The revelation on plural marriage was not written down until 1843, but its early verses suggest that part of it emerged from Joseph Smiths study of the Old Testament in 1831. People who knew Joseph well later stated he received the revelation about that time.4 The revelation, recorded in Doctrine and Covenants 132, states that Joseph prayed to know why God justified Abraham, Isaac, Jacob, Moses, David, and Solomon in having many wives. The Lord responded that He had commanded them to enter into the practice.5

Latter-day Saints understood that they were living in the latter days, in what the revelations called the dispensation of the fulness of times.6 Ancient principlessuch as prophets, priesthood, and templeswould be restored to the earth. Plural marriage was one of those ancient principles.

Polygamy had been permitted for millennia in many cultures and religions, but, with few exceptions, was rejected in Western cultures.7 In Joseph Smiths time, monogamy was the only legal form of marriage in the United States. Joseph knew the practice of plural marriage would stir up public ire. After receiving the commandment, he taught a few associates about it, but he did not spread this teaching widely in the 1830s.8

When God commands a difficult task, He sometimes sends additional messengers to encourage His people to obey. Consistent with this pattern, Joseph told associates that an angel appeared to him three times between 1834 and 1842 and commanded him to proceed with plural marriage when he hesitated to move forward. During the third and final appearance, the angel came with a drawn sword, threatening Joseph with destruction unless he went forward and obeyed the commandment fully.9

Fragmentary evidence suggests that Joseph Smith acted on the angels first command by marrying a plural wife, Fanny Alger, in Kirtland, Ohio, in the mid-1830s. Several Latter-day Saints who had lived in Kirtland reported decades later that Joseph Smith had married Alger, who lived and worked in the Smith household, after he had obtained her consent and that of her parents.10 Little is known about this marriage, and nothing is known about the conversations between Joseph and Emma regarding Alger. After the marriage with Alger ended in separation, Joseph seems to have set the subject of plural marriage aside until after the Church moved to Nauvoo, Illinois.

The same revelation that taught of plural marriage was part of a larger revelation given to Joseph Smiththat marriage could last beyond death and that eternal marriage was essential to inheriting the fulness that God desires for His children. As early as 1840, Joseph Smith privately taught Apostle Parley P. Pratt that the heavenly order allowed Pratt and his wife to be together for time and all eternity.11 Joseph also taught that men like Prattwho had remarried following the death of his first wifecould be married (or sealed) to their wives for eternity, under the proper conditions.12

The sealing of husband and wife for eternity was made possible by the restoration of priesthood keys and ordinances. On April 3, 1836, the Old Testament prophet Elijah appeared to Joseph Smith and Oliver Cowdery in the Kirtland Temple and restored the priesthood keys necessary to perform ordinances for the living and the dead, including sealing families together.13 Marriages performed by priesthood authority could link loved ones to each other for eternity, on condition of righteousness; marriages performed without this authority would end at death.14

Marriage performed by priesthood authority meant that the procreation of children and perpetuation of families would continue into the eternities. Joseph Smiths revelation on marriage declared that the continuation of the seeds forever and ever helped to fulfill Gods purposes for His children.15 This promise was given to all couples who were married by priesthood authority and were faithful to their covenants.

For much of Western history, family interesteconomic, political, and social considerationsdominated the choice of spouse. Parents had the power to arrange marriages or forestall unions of which they disapproved. By the late 1700s, romance and personal choice began to rival these traditional motives and practices.16 By Joseph Smiths time, many couples insisted on marrying for love, as he and Emma did when they eloped against her parents wishes.

Latter-day Saints motives for plural marriage were often more religious than economic or romantic. Besides the desire to be obedient, a strong incentive was the hope of living in Gods presence with family members. In the revelation on marriage, the Lord promised participants crowns of eternal lives and exaltation in the eternal worlds.17 Men and women, parents and children, ancestors and progeny were to be sealed to each othertheir commitment lasting into the eternities, consistent with Jesuss promise that priesthood ordinances performed on earth could be bound in heaven.18

The first plural marriage in Nauvoo took place when Louisa Beaman and Joseph Smith were sealed in April 1841.19 Joseph married many additional wives and authorized other Latter-day Saints to practice plural marriage. The practice spread slowly at first. By June 1844, when Joseph died, approximately 29 men and 50 women had entered into plural marriage, in addition to Joseph and his wives. When the Saints entered the Salt Lake Valley in 1847, at least 196 men and 521 women had entered into plural marriages.20 Participants in these early plural marriages pledged to keep their involvement confidential, though they anticipated a time when the practice would be publicly acknowledged.

Nevertheless, rumors spread. A few men unscrupulously used these rumors to seduce women to join them in an unauthorized practice sometimes referred to as spiritual wifery. When this was discovered, the men were cut off from the Church.21 The rumors prompted members and leaders to issue carefully worded denials that denounced spiritual wifery and polygamy but were silent about what Joseph Smith and others saw as divinely mandated celestial plural marriage.22 The statements emphasized that the Church practiced no marital law other than monogamy while implicitly leaving open the possibility that individuals, under direction of Gods living prophet, might do so.23

During the era in which plural marriage was practiced, Latter-day Saints distinguished between sealings for time and eternity and sealings for eternity only. Sealings for time and eternity included commitments and relationships during this life, generally including the possibility of sexual relations. Eternity-only sealings indicated relationships in the next life alone.

Evidence indicates that Joseph Smith participated in both types of sealings. The exact number of women to whom he was sealed in his lifetime is unknown because the evidence is fragmentary.24 Some of the women who were sealed to Joseph Smith later testified that their marriages were for time and eternity, while others indicated that their relationships were for eternity alone.25

Most of those sealed to Joseph Smith were between 20 and 40 years of age at the time of their sealing to him. The oldest, Fanny Young, was 56 years old. The youngest was Helen Mar Kimball, daughter of Josephs close friends HeberC. and Vilate Murray Kimball, who was sealed to Joseph several months before her 15th birthday. Marriage at such an age, inappropriate by todays standards, was legal in that era, and some women married in their mid-teens.26 Helen Mar Kimball spoke of her sealing to Joseph as being for eternity alone, suggesting that the relationship did not involve sexual relations.27 After Josephs death, Helen remarried and became an articulate defender of him and of plural marriage.28

Following his marriage to Louisa Beaman and before he married other single women, Joseph Smith was sealed to a number of women who were already married.29 Neither these women nor Joseph explained much about these sealings, though several women said they were for eternity alone.30 Other women left no records, making it unknown whether their sealings were for time and eternity or were for eternity alone.

There are several possible explanations for this practice. These sealings may have provided a way to create an eternal bond or link between Josephs family and other families within the Church.31 These ties extended both vertically, from parent to child, and horizontally, from one family to another. Today such eternal bonds are achieved through the temple marriages of individuals who are also sealed to their own birth families, in this way linking families together. Joseph Smiths sealings to women already married may have been an early version of linking one family to another. In Nauvoo, most if not all of the first husbands seem to have continued living in the same household with their wives during Josephs lifetime, and complaints about these sealings with Joseph Smith are virtually absent from the documentary record.32

These sealings may also be explained by Josephs reluctance to enter plural marriage because of the sorrow it would bring to his wife Emma. He may have believed that sealings to married women would comply with the Lords command without requiring him to have normal marriage relationships.33 This could explain why, according to Lorenzo Snow, the angel reprimanded Joseph for having demurred on plural marriage even after he had entered into the practice.34 After this rebuke, according to this interpretation, Joseph returned primarily to sealings with single women.

Another possibility is that, in an era when life spans were shorter than they are today, faithful women felt an urgency to be sealed by priesthood authority. Several of these women were married either to non-Mormons or former Mormons, and more than one of the women later expressed unhappiness in their present marriages. Living in a time when divorce was difficult to obtain, these women may have believed a sealing to Joseph Smith would give them blessings they might not otherwise receive in the next life.35

The women who united with Joseph Smith in plural marriage risked reputation and self-respect in being associated with a principle so foreign to their culture and so easily misunderstood by others. I made a greater sacrifice than to give my life, said Zina Huntington Jacobs, for I never anticipated again to be looked upon as an honorable woman. Nevertheless, she wrote, I searched the scripture & by humble prayer to my Heavenly Father I obtained a testimony for myself.36 After Josephs death, most of the women sealed to him moved to Utah with the Saints, remained faithful Church members, and defended both plural marriage and Joseph.37

Plural marriage was difficult for all involved. For Joseph Smiths wife Emma, it was an excruciating ordeal. Records of Emmas reactions to plural marriage are sparse; she left no firsthand accounts, making it impossible to reconstruct her thoughts. Joseph and Emma loved and respected each other deeply. After he had entered into plural marriage, he poured out his feelings in his journal for his beloved Emma, whom he described as undaunted, firm and unwavering, unchangeable, affectionate Emma. After Josephs death, Emma kept a lock of his hair in a locket she wore around her neck.38

Emma approved, at least for a time, of four of Joseph Smiths plural marriages in Nauvoo, and she accepted all four of those wives into her household. She may have approved of other marriages as well.39 But Emma likely did not know about all of Josephs sealings.40 She vacillated in her view of plural marriage, at some points supporting it and at other times denouncing it.

In the summer of 1843, Joseph Smith dictated the revelation on marriage, a lengthy and complex text containing both glorious promises and stern warnings, some directed at Emma.41 The revelation instructed women and men that they must obey Gods law and commands in order to receive the fulness of His glory.

The revelation on marriage required that a wife give her consent before her husband could enter into plural marriage.42 Nevertheless, toward the end of the revelation, the Lord said that if the first wife receive not this lawthe command to practice plural marriagethe husband would be exempt from the law of Sarah, presumably the requirement that the husband gain the consent of the first wife before marrying additional women.43 After Emma opposed plural marriage, Joseph was placed in an agonizing dilemma, forced to choose between the will of God and the will of his beloved Emma. He may have thought Emmas rejection of plural marriage exempted him from the law of Sarah. Her decision to receive not this law permitted him to marry additional wives without her consent. Because of Josephs early death and Emmas decision to remain in Nauvoo and not discuss plural marriage after the Church moved west, many aspects of their story remain known only to the two of them.

Years later in Utah, participants in Nauvoo plural marriage discussed their motives for entering into the practice. God declared in the Book of Mormon that monogamy was the standard; at times, however, He commanded plural marriage so His people could raise up seed unto [Him].44 Plural marriage did result in an increased number of children born to believing parents.45

Some Saints also saw plural marriage as a redemptive process of sacrifice and spiritual refinement. According to Helen Mar Kimball, Joseph Smith stated that the practice of this principle would be the hardest trial the Saints would ever have to test their faith. Though it was one of the severest trials of her life, she testified that it had also been one of the greatest blessings.46 Her father, Heber C. Kimball, agreed. I never felt more sorrowful, he said of the moment he learned of plural marriage in 1841. I wept days. I had a good wife. I was satisfied.47

The decision to accept such a wrenching trial usually came only after earnest prayer and intense soul-searching. Brigham Young said that, upon learning of plural marriage, it was the first time in my life that I had desired the grave.48 I had to pray unceasingly, he said, and I had to exercise faith and the Lord revealed to me the truth of it and that satisfied me.49 Heber C. Kimball found comfort only after his wife Vilate had a visionary experience attesting to the rightness of plural marriage. She told me, Vilates daughter later recalled, she never saw so happy a man as father was when she described the vision and told him she was satisfied and knew it was from God.50

Lucy Walker recalled her inner turmoil when Joseph Smith invited her to become his wife. Every feeling of my soul revolted against it, she wrote. Yet, after several restless nights on her knees in prayer, she found relief as her room filled with a holy influence akin to brilliant sunshine. She said, My soul was filled with a calm sweet peace that I never knew, and supreme happiness took possession of my whole being.51

Not all had such experiences. Some Latter-day Saints rejected the principle of plural marriage and left the Church, while others declined to enter the practice but remained faithful.52 Nevertheless, for many women and men, initial revulsion and anguish was followed by struggle, resolution, and ultimately, light and peace. Sacred experiences enabled the Saints to move forward in faith.53

The challenge of introducing a principle as controversial as plural marriage is almost impossible to overstate. A spiritual witness of its truthfulness allowed Joseph Smith and other Latter-day Saints to accept this principle. Difficult as it was, the introduction of plural marriage in Nauvoo did indeed raise up seed unto God. A substantial number of todays members descend through faithful Latter-day Saints who practiced plural marriage.

Church members no longer practice plural marriage.54 Consistent with Joseph Smiths teachings, the Church permits a man whose wife has died to be sealed to another woman when he remarries. Moreover, members are permitted to perform ordinances on behalf of deceased men and women who married more than once on earth, sealing them to all of the spouses to whom they were legally married. The precise nature of these relationships in the next life is not known, and many family relationships will be sorted out in the life to come. Latter-day Saints are encouraged to trust in our wise Heavenly Father, who loves His children and does all things for their growth and salvation.55

Resources

The Church acknowledges the contribution of scholars to the historical content presented in this article; their work is used with permission.

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Plural Marriage in Kirtland and Nauvoo - Church Of Jesus ...

- Pastor Habil Were met his second wife at a church he was ministering and decided to befriend her

- This was after his first wife hinted him it was time he married another woman to be him children since he could not do so

- The couple had been married for 12 years but was still childless

- The two women got along well even before the second was officially introduced to the family

- They all live together but in different rooms with the man of God having his own room

- After the second wife bore him children, they worked together with the first wife to raise them

In almost all African societies, polygamy is an acceptable and valid form of marriage - in fact, monogamy has been associated with people of lower social status.

Proponents of polygamy have claimed that the more wives a man has, the more children he is likely to have.

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One polygamist who was allowed full and active participation in the life of the church was Pastor Habil Were. Photo: Edwin OchiengSource: Original

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And the more children, the greater the chances that the family will enjoy immortality.

This is indicative of the high regard in which the tradition is held by some African people, particularly in men.

However, the theological thinking of various Christian denominations is divided on the subject of polygamy.

While some churches are reluctant to allow the wives of polygamists to occupy prominent posts within the church, others are reluctant to permit a polygamist to occupy a church leadership role.

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Yet others, such as some of the African Independent Churches, accommodate polygamists and allow them full and active participation in the life of the church.

One such polygamist who was allowed full and active participation in the life of the church was Pastor Habil Were who opened up to TUKO.co.kes Lynn Ngugi about his polygamous life.

Habil was a doting husband to his wife of 35 years but having a childless marriage seemed to have been a bother for his wife who then created room for him to be able to court another woman.

READ ALSO: Mombasa woman who boiled stones for her children to get own rental house from govt

Habil was a doting husband to his wife of 35 years but having a childless marriage seemed to have been a bother for his wife. Photo: Habil WereSource: Original

Were met his second wife at a church where he was ministering and befriended her before professing his love for her, which according to him, was accidental.

But the woman confessed to having had a mutual feeling and that he did not have to apoogise.

The second wife became a frequent guest at Weres home and the two women become friends even before the man of God decided to take her in as his second wife.

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Knowing the first wife unable to conceive, the second wife vowed to protect her with all she had including leaving her husband if he ever chose to abandon his first wife.

To ensure there was peace at home, he clearly outlined each ones position in the family but that did not stop problems from popping up time to time nonetheless.

The women lived together in the same house but different rooms while the man of God and his own room but never drew up a schedule to indicate in whose room he would sleep in or when.

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The second wife became a frequent guest at Weres home and the two women become friends. Photo: Habil Were.Source: Original

The happy couple was finally blessed by children but that did not stop his first wife from enjoying the joys of motherhood as they worked together to take care of of the children.

According to the apostle, a number of churches had accepted him as a polygamous man of God but usually asked him to keep his status a secret while preaching to the masses.

Were, who has no plan of marrying a third wife, defended his decision to marry two wives using scriptures from the Holy Book citing Abraham who sired a child with his servant after Sarah failed to bear him a child.

He further called out on polygamous men to proudly own their status and not to shy from speaking about their position

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My wife pushed me to marry another woman - Pastor Habil Were - Breaking NEWS in KENYA for Today Right Now & Kenyan News | TUKO