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Joseph Smith Fought Polygamy
Vision Articles

How Men Nearest the Prophet Attached Polygamy to His Name
in Order to Justify Their Own Polygamous Crimes

By Richard and Pamela Price

"What a thing it is for a man to be accused of committing adultery, and having seven wives,
when I can only find one"
—Joseph Smith (LDS History of the Church 6:411).

[ Joseph Smith Fought Polygamy Index ]

Joseph's Struggle against Polygamy in 1843

Joseph and Emma Smith

The year 1843 was a very important year in the life of the Prophet Joseph Smith, and in the life of the Church because Joseph was fighting to rid the Church of polygamy, which was an impossible task, and was attempting to prepare the Saints for his death. Eighteen forty-three was to be the last full year of his earthly life. During that entire year he never deviated in his stand against plural marriage in all forms. Eighteen forty-three is also significant because it is falsely alleged that in July of that year, the Prophet committed a polygamous revelation to writing, which his accusers claim he had received in the early 1830s. They also assert that he sent that document to the Church's High Council at Nauvoo for their acceptance. While the LDS Church with headquarters in Salt Lake City has documented its claims that Joseph had plural wives in 1843, the publications of the Church support Joseph's position as being that of a monogamist, and the testimonies of his accusers as being false.

The Times and Seasons Attested to Joseph's Innocence Throughout 1843

The first issue of the Times and Seasons in the year 1843 published a letter from Elder Orson Spencer in which he gave insight into Joseph's character and commitments. Elder Spencer portrayed the Prophet as being unafraid to express his beliefs or views on the interpretations of the Old and New Testaments. Viewing Joseph as one who had no fear of expressing his views on the Old Testament happenings is crucial to understanding that he did not follow the example set by Abraham, Jacob, David, and others in the Old Testament as has been claimed. Orson wrote of Joseph the Prophet:

No man is more narrowly watched by friends and enemies than Joseph Smith. ...I firmly avow in the presence of God, that I believe Mr. Joseph Smith to be an upright man, that seeks the glory of God.... Naturally, he is kind and obliging, pitiful and courteous; as far from dissimulation as any man; frank and loquacious to all men, friends or foes. He seems to employ no studied effort to guard himself against misrepresentation, but often leaves himself exposed to misconstructions....

In doctrine Mr. Smith is eminently scriptural. I have never known him to deny or depreciate a single truth of the Old and New Testaments; but I have always known him to explain and defend them in a masterly manner. (Times and Seasons 4 [January 2, 1843]: 56, 57)

So, one can conclude from Mr. Spencer's letter that Joseph was not afraid to use the Scriptures to defend his beliefs. This is not the description of a prophet who believes in plural marriage, and is so fearful of men and persecution that he will secretly practice that doctrine, and at the same time lie to his followers who trust him to tell the truth. And one can also conclude that the editors of the Times and Seasons agreed with Elder Spencer or they would not have published his letter.

Apostle Orson Hyde Declared Accusations against Joseph Were False

It was feared that the false polygamous charges (and other false allegations) by John Bennett, Martha Brotherton, Elder Oliver Olney, Elder Harrison Sagers, and others would discourage the Saints from gathering to Nauvoo. Joseph was anxious for letters and articles to be printed which exonerated him, and condemned those who were maligning his character; therefore, he encouraged statements to be made in which he was exonerated. Apostle Orson Hyde responded to his request by writing a letter to the editor of the Church's newspaper in defense of Joseph. He wrote:

Bro. [John] Taylor:

By and with the advice of President Smith and several other leading members of our church, I take the liberty to drop you a little note....

I hope that none of the Saints will be discouraged from coming here on account of the tales of slanderers, and of apostate wicked men and women, for I can assure the Saints from a careful inquiry and strict observation of circumstances since I arrived here, that apostate renegadoes have made "lies their refuge, and under falsehood have hid themselves." But the time is near when lying and slandering tongues will be silent, and sink under the just contempt of an abused public, while truth and virtue will be exalted and shine forth in all their beauty and loveliness. (Times and Seasons 4 [February 1, 1843]: 90, 91)

The lies and slanders referred to by Orson Spencer certainly included the highly publicized polygamous charges being made against Joseph. The plurality of wives system referred to during that period was also called spiritual wifery, polygamy, and celestial sealing and celestial marriage.

Joseph Proclaimed that He Spoke the Truth

In November 1843, Joseph gave the editor of the Church's official publication a copy of a letter which he had written to James Arlington Bennett of New York. In the letter, Joseph declared that he himself was a truthful man. The Prophet published the following words over his signature:

I combat the errors of ages; I meet the violence of mobs; I cope with illegal proceedings from executive authority; I cut the Gordian knot of powers; and I solve mathematical problems of Universities: WITH TRUTH, diamond truth, and God is my 'right hand man.'... JOSEPH SMITH. (Times and Seasons 4 [November 1,1843]: 375)

Joseph Preached on the Subject of God's "Marriage" Laws

One important event that occurred in 1843, which had a bearing upon Joseph's stand against plural marriage, occurred at Paw Paw Grove, Illinois. It was there that Joseph was requested by nonmembers to preach a sermon in which he would give his views on the law of God respecting marriage.

Joseph's Paw Paw Grove sermon was preached under unusual circumstances, while he was a prisoner of two law officials. It happened in June 1843 after Joseph and Emma and their children went on a journey to visit Emma's sister, Elizabeth Wasson and her family in Lee County, Illinois. Three of Elizabeth's children—Lorenzo, Harmon, and Clara—joined the Church (see The Memoirs of President Joseph Smith III (1832–1914), 336). Someone who knew of Joseph's visit informed Missouri law officers that Joseph was planning the visit to Dixon, and would be away from the protective arm of the Saints at Nauvoo on a certain date. Therefore, Sheriff Joseph H. Reynolds of Jackson County, Missouri, and Constable Harmon T. Wilson of Carthage, Illinois, set out to capture Joseph, which so far had proven an impossibility at Nauvoo. Reynolds and Harmon arrived in the Dixon community, and by pretending to be Mormon missionaries, were directed to the Wasson residence, which was about twelve miles from Dixon. They found Joseph outside, and were able to get close to him and have their pistols drawn on him before the Prophet realized he was being captured. He was ordered to a waiting carriage, and rushed away from Joseph's shocked and surprised family. His captors planned to take him to Missouri to stand trial on the old charges of treason and the attempted murder of Lilburn Boggs, the ex-governor of Missouri (see Times and Seasons 4 [July 1, 1843]: 242).

Joseph was taken by his captors to Paw Paw Grove, Illinois, where they spent the night. Hearing of the Prophet's plight, citizens from Dixon and the general area gathered the next morning at the tavern where Joseph was held. Upon seeing Joseph, they requested him to preach to them on the subject of marriage as it is related to God's laws. Joseph evidently preached with much liberty, for he reported later that he spoke on the subject for an hour and a half. The LDS Church has published a brief account of the Paw Paw Grove sermon in the first person, as if Joseph personally recorded the following statement:

I was conveyed by Reynolds and Wilson, upon the first writ of habeas corpus, towards Ottawa, as far as Paw Paw Grove [in Illinois], thirty-two miles....

The news of my arrival had hastily circulated about the neighborhood; and very early in the morning the largest room in the hotel was filled with citizens, who were anxious to hear me preach and requested me to address them.... I addressed the assembly for an hour-and-a-half on the subject of marriage, my visitors having requested me to give them my views of the laws of God respecting marriage. My freedom commenced from that hour. (LDS History of the Church 5:444, 445; italics added; see also Journal of Discourses 2:168–169)

On June 30, after Joseph was back safely in Nauvoo, he addressed an audience of eight thousand people at the Grove, and made reference to his sermon at Paw Paw Grove. A report of Joseph's Nauvoo address gives almost identical wordage to that reported to have been from Joseph's journal. Joseph is quoted as having said:

The news of my arrival had hastily circulated about the neighborhood, and very early in the morning the largest room in the hotel was filled with citizens, who were anxious to hear me preach, and requested me to address them.... I addressed the assembly for an hour and a half on the subject of marriage, my visitors having requested me to give them my views of the law of God respecting marriage.

My freedom commenced from that hour. (LDS History of the Church 5:472)

It is only logical that the citizens of the Paw Paw Grove region requested Joseph to preach on the subject of marriage as it relates to God's laws, as a result of the widespread polygamous and celestial marriage claims of Dr. John C. Bennett, Udney Jacob, Harrison Sagers, and others. Those men's accusations raised the question in the minds of the people as to whether or not plural marriage was a part of Joseph's doctrinal beliefs, practices, and teachings. The citizens from the Paw Paw area wanted to hear directly from Joseph's own lips his scriptural-based beliefs on marriage.

It is alleged by the Mormon Church that on July 12,1843, only twelve days after Joseph spoke to the eight thousand assembled at Nauvoo, that he dictated a plural marriage document which today is known as Section 132 in their Doctrine and Covenants. Is it not significant that Joseph preached the hour-and-a-half-long sermon at Paw Paw Grove on his views on the law of God respecting marriage, and a few days later, on June 30, told an audience of eight thousand at Nauvoo that, "My freedom commenced from that hour" of preaching on marriage?

The audience at Paw Paw Grove were nonmembers, who in all sincerity requested the Prophet to state to them his doctrinal beliefs on marriage. Joseph's captor, Sheriff Joseph Reynolds of Jackson County, Missouri, was in that audience. If Joseph had preached plural marriage he would not have found his sermon acceptable. Those reporting the Prophet's sermon did not elaborate on what he said. However, it is certain that the crowd of eight thousand at Nauvoo were very interested in what Joseph declared on the subject of marriage at Paw Paw Grove. Joseph was not afraid to tell his Nauvoo audience that he had spoken on the law of marriage as it pertained to the law of God. As a prophet and spokesperson for God, he held the trust of the people, and therefore had the obligation to tell his Paw Paw audience his honest beliefs on marriage. If he was hiding a secret belief in plural or celestial marriage, he would have later avoided the subject before the crowd of eight thousand at Nauvoo. After mentioning that subject, he had to be prepared to answer some straightforward questions about the substance of his Paw Paw sermon. His statements of belief regarding the marriage law of God were acceptable to his audience at Paw Paw Grove and in the Nauvoo Grove, which is another witness that he did not advocate plural marriage.

Joseph Wrote Often for the Times and Seasons in 1843

John Taylor, who succeeded Joseph as editor of the Church's publication, published that after Joseph resigned as editor, he was a major contributor to the pages of the Times and Seasons. Editor Taylor wrote:

we [are] indebted to our beloved brother JOSEPH, for his timely counsel, the access he has given us to his writings, and the many rich treats which have been furnished our readers through his instrumentality, without which, our sheet would in many instances have been comparatively dry and barren. (Times and Seasons 4 [October 15, 1843]: 359)

Joseph's participation in the publication before and after his retirement as editor suggests that he was interested in publishing the truth and begged the Saints to believe in his honesty.

Joseph Published His History for Truth's Sake

Joseph the Prophet began publishing his autobiography, entitled "History of Joseph Smith," in the Times and Seasons March 15, 1842, page 726. Joseph continued to publish his history serially throughout 1843, and until his death in June 1844. Others continued to publish it in the first person, as if Joseph had written it, after his death. However, it was not his work. The Prophet prefaced his history with a promise that he would write his history in "truth and righteousness," saying:

Owing to the many reports which have been put in circulation by evil designing persons in relation to the rise and progress of the Church of Jesus Christ of Latter Day Saints, all of which have been designed by the authors thereof to militate against its character as a church, and its progress in the world, I have been induced to write this history, so as to disabuse the public mind, and put all enquirers after truth into possession of the facts as they have transpired in relation both to myself and the church, so far as I have such facts in possession.

In this history I will present the various events in relation to this church, in truth and righteousness, as they have transpired, or as they at present exist, being now the eighth year since the organization of the said church. (Times and Seasons 3 [March 15, 1842]: 726–727)

The editors and writers in the 1843 Times and Seasons certainly took a position against plural marriage, and since Joseph still had some influence in what appeared in its pages, that publication is a historical witness of Joseph Smith's innocence. The March 15 issue of the Times and Seasons also published a statement by Apostle Wilford Woodruff in which he stated that the writings in that paper were historically correct. Apostle Woodruff wrote:

The period has arrived when that veil of false hood and misrepresentation that has been drawn like a dark curtain over America to cover the black deeds of Missouri in their unhallowed persecutions against the saints, must be drawn back, that the world may have a view of the scene.... Let it be written as with an iron pen upon the tables of your hearts, and a record of the same be carefully preserved in your houses for your children and your children's children, unto the latest generation, that they may learn the history of the persecution of the saints, the rise and progress of the church, and the deeds of their fathers. I would to God that not only every family of the saints in Nauvoo, but throughout the world, would carefully peruse and preserve a copy of each volume of the Times and Seasons, as they are issued from the press, not only for their present benefit, but as a future history. (Times and Seasons 4 [October 15, 1843]: 360, 361; italics added)

An English Visitor Reports

In the same issue of the Times and Seasons Editor Taylor printed a lengthy report from a man from England who visited Nauvoo during the summer of 1843 for the purpose of determining whether or not the rumors of polygamy and other crimes were true or false. After visiting at Nauvoo and mingling with the Saints, the visitor submitted extracts from his personal journal for publication in the Times and Seasons. The visitor wrote:

"Having, whilst in my native land, heard a great deal said respecting the people called Mormons, I thought it would be well, in the course of my rambles (or tour) to visit their city, hold converse with them, see their city, investigate their principles, and judge for myself.... I took ship and arrived in safety at New Orleans. I then sailed up the Mississippi, and landed at St. Louis. As soon as I had taken lodgings I commenced my inquiries respecting the Mormons. What think you of the Mormons, I asked? I had scarcely spoken before my ears were saluted from all quarters, from high and low, rich and poor. The Mormons! The mean Mormons! ...I heard them calumniated, and vilified, nay, abused beyond belief. They informed me that their crimes were of the deepest dye. That polygamy was not only tolerated but practised amongst them.... I landed at Nauvoo on a beautiful morning in the summer season.... I took up my abode as convenient to that edifice [the Temple] as I could, in order that I might be the better enabled to take cognisance of every circumstance which might come under my observation. I had resolved to keep upon a strict look out, and to keep my head and understanding from being confused in order that I might be enabled to judge correctly, and have a true and correct report to send to my native land.... The Prophet is a kind, cheerful, sociable companion. I believe that he has the goodwill of the community at large, and that he is ever ready to stand by and defend them in any extrimity, and as I saw the Prophet and his brother Hyrum conversing together one day, I thought I beheld two of the greatest men of the nineteenth century.... I have witnessed the Mormons in their assemblies on a Sunday.... With respect to the teachings of the prophet, I must say that there are some things hard to be understood, but he invariably supports himself from our good old Bible. (Times and Seasons 4 [October 15, 1843]: 355, 356; italics added)

After meeting individually and with the Saints in their worship services, the visitor wrote that he "perceived that the people called Mormons are grossly abused and misrepresented" (see ibid., 354). He observed nothing that implicated Joseph in polygamy. Editor John Taylor, in publishing the English tourist's letter, gave the appearance of having taken that position also.

Joseph Said the Times and Seasons Contained "Treasures"

In that same issue of the Church's publication Joseph, who was striving to get the truth to the Saints, advised them to subscribe to the Times and Seasons. The Prophet wrote:

TO THE SAINTS....

It has been so long since I have addressed the saints through the medium of the Times and Seasons, that I feel confident that a few words from my pen, by way of advice will be well received, as well as a 'way mark' to guide the 'faithful' in the future....

In all the world, the Times and Seasons is the only paper that virtually sustains, according to the forms of Scripture and prophecy, 'apostles, prophets, evangelists and revelations.... Unity is power, and when the brethren as one man, sustain the 'Times and Seasons' they sustain me, by giving a spread to the revelations, faith, works, history, and progress of the church....

Many of the articles which appear in the Times and Seasons, are extracts of revelations, translations, or are the united voice of conferences, which like 'apples of gold in baskets of silver,' are treasures more than meet for the called, chosen, and faithful among the saints; and should be more than drink to those that hunger and thirst after righteousness.... JOSEPH SMITH, (ibid., 376, 377)

Joseph suggested that his written words, if heeded, would give them a "way mark," a guide for their lives. The Prophet promised also that his words, if studied, would be to them like "apples of gold in baskets of silver." Joseph took these words from Proverbs 25:11, which states, "A word fitly spoken is like apples of gold in pictures of silver." Only by being honest could Joseph have made that promise. If he had been practicing and teaching plural marriage in secret, but denying it openly, he would have been a lying, deceitful, cowardly prophet. But none of these labels fit Joseph, who went to Carthage when he knew that he would never return alive. That act alone is enough to show that the Prophet was not cowardly, and did not fear death. Joseph also knew the penalty for lying, for it was he who was inspired to add these words of Christ, which do not appear in this chapter and verse in the King James Version:

Break not my commandments for to save your lives; for whosoever will save his life in this world, shall lose it in the world to come. (Matthew 16:27, IV)

Some Treasures Left by Joseph

During the period that Joseph was editor of the Times and Seasons, he could not entirely control what was published in the Church paper, and on the press, as the printing of Udney Hay Jacob's pamphlet proves (see Times and Seasons 4:32; see also Vision #40 [May 2002], 25). Some of the literary treasures which Joseph left to mark the way can be used to ascertain whether or not he was involved in the practicing of polygamy in 1843. Some treasures are found in Joseph's "History of Joseph Smith." The Prophet's writings in 1843 are very important because it is alleged that in July 1843 he dictated a revelation commanding the practicing of plural marriage, and the penalty for Saints not practicing plural, or celestial marriage as it has been called, is to be damned. That document, which was not made public until eight years after Joseph's death, introduced the doctrine of plural marriage for time and eternity, and declared that the new order of plural marriage is a new and everlasting covenant. That new order of marriage was to take precedence over all other scriptures on God's laws on marriage which are found in the Bible, the Book of Mormon, and the Doctrine and Covenants. That document is Section 132 in the present LDS Doctrine and Covenants. It states:

Therefore, prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those who have this law revealed unto them must obey the same.

For behold, I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory. (LDS Doctrine and Covenants 132: 3–4)

It is interesting that Joseph had already printed in his "History of Joseph Smith" in the Times and Seasons, November 15,1842, page 12, a statement on the new and everlasting covenant: He wrote:

Revelation to the Church of Christ which was established in these last days, in the year of our Lord one thousand eight hundred and thirty: Given at Manchester New York, April 1830, in consequence of some desiring to unite with the Church without rebaptism, who had previously been baptized.

Behold, I say unto you, that all old covenants have I caused to be done away in this thing, and this is a new and an everlasting covenant; even that which was from the beginning.—Wherefore, although a man should be baptized an hundred times, it availeth him nothing; for you cannot enter in at the strait gate by the law of Moses, neither by your dead works; for it is because of your dead works, that I have caused this last covenant, and this church to be built up unto me; even as in days of old. (see also RLDS DC 20:la–c; LDS DC 22:1–3; italics added)

Another Treasure from Joseph—A Vision of Celestial Glory

Section 132, to which Joseph's name is falsely attached, teaches inequality in celestial glory:

I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant,... Ye shall come forth in the first resurrection. ...they shall pass by the angels, and the gods, which are set there, to their exaltation and glory in all things.... Then shall they be gods, ... then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them. (LDS DC 132:19, 20)

The doctrine of plural-marriage gods and inequality in celestial glory is contrary to the teachings of Joseph Smith as the following shows.

On February 16, 1832, Joseph Smith and Sidney Rigdon beheld a marvelous vision of celestial glory, in which they saw God the Father upon the throne, Jesus Christ at His right hand, and angelic hosts around them. With this marvelous vision there came divine revelation revealing conditions of celestial glory, and the witness that those who through righteousness obtain that state, were equal. Joseph declared:

And thus we saw the glory of the celestial, which excels in all things; where God, even the Father, reigns.... They who dwell in his presence are the church of the Firstborn... and he makes them equal in power, and in might, and in dominion. (RLDS DC 76:7i, j; LDS DC 76:92, 93, 95)

In February 1843, eleven years after Joseph had beheld that vision of celestial glory, he wrote a poem entitled "A Vision," which contained seventy-eight stanzas. Joseph's poem was published in the Times and Seasons, and of celestial glory the Prophet stated:

I beheld the celestial in glory sublime;
Which is the most excellent kingdom that is,—
Where God, e'en the Father, in harmony reigns;
Almighty, supreme, and eternal, in bliss.

Where the church of the first born in union reside,
And they see as they're seen, and they know as they're known;
Being equal in power, dominion and might,
With a fulness of glory and grace, round his throne.
(Times and Seasons 4 [February 1,1843]: 85)

Thus it is seen that in 1843 Joseph Smith taught celestial equality as he did in 1832, which is additional proof that the LDS doctrines of celestial inequality and exaltation to godhood, as found in Section 132, were added as doctrine after the Prophet was slain.

Another Great Treasure Is Discovered

On May 26, 1844, Joseph is reported to have declared in a sermon:

For the last three years [since 1841] I have a record of all my acts and proceedings, for I have kept several good, faithful, and efficient clerks in constant employ: they have accompanied me everywhere, and carefully kept my history, and they have written down what I have done, where I have been, and what I have said; therefore my enemies cannot charge me with any day, time, or place, but what I have written testimony to prove my actions; and my enemies cannot prove anything against me. (LDS History of the Church 6:409)

But Joseph's so-called "faithful, and efficient clerks" were not always faithful. And after his death they took great liberties with the Prophet's diary and personal papers. His entry for October 5,1843, was changed drastically and is a startling example of how the martyred Prophet's history was changed by these clerks to suit their purposes. Clerks, under Brigham Young's leadership, changed Joseph's monogamous statement to favor plural marriage. It was also written in the first person as if Joseph had recorded the following polygamous statement:

walked up and down the streets with my scribe. Gave instructions to try those persons who were preaching, teaching, or practicing the doctrine of plurality of wives; for, according to the law, I hold the keys of this power in the last days; for there is never but one on earth at a time on whom the power and its keys are conferred; and I have constantly said no man shall have but one wife at a time, unless the Lord directs otherwise. (LDS History of the Church 6:46)

But Joseph's diaries or manuscripts do not contain the above statement. The original quotation is in an "untitled journal of 278 manuscript pages," thought to be in the handwriting of Willard Richards, who was one of Joseph's scribes. Here is the correct statement:

Walked up and down St[reet] with Scribe and gave instructions to try those who were preaching, teaching, or practicing the doctrine of plurality of wives on this Law. Joseph forbids it and the practice thereof. No man shall have but one wife, [rest of page blank] {page 116} (Scott H. Faulring, ed., An American Prophet's Record: The Diaries and Journals of Joseph Smith, 417)

(For a more complete discussion of Joseph's October 5,1843, statement see Joseph Smith Fought Polygamy volume 1, pages 106–107.)

What a tremendous treasure to find that on October 5, 1843, only eight months before his death, Joseph the Prophet gave instructions to Apostle Willard Richards to "try those who were preaching, teaching, or practicing the doctrine of plurality of wives"! What did Richards do with that order given by the Prophet? The answer is that he refused to carry out Joseph's directives on that subject. Why did Richards disobey Joseph's order? Richards, who was a married man at the time, disregarded Joseph's instructions because he was a polygamist and he did not dare bring charges against others for fear of having his own crimes exposed. The Archive Record for Willard Richards states that he entered into plural marriage in January 1843. During that year he married Sarah [Sara] Longstroth, Nanny Longstroth, and Susannah Lee Liptrot Walker, which made him the husband of four wives by the end of that year (see Richard S. Van Wagoner and Steven C. Walker, A Book of Mormons, 229; see also Salt Lake City, Utah, LDS Church Archives, Archive Record of Willard Richards).

It is evident that Apostle Richards, a polygamist, refused to obey Joseph's instructions. Instead, Richards chose to conspire with his first cousin, Apostle Brigham Young, and others, to continue in their polygamy, and by false testimony and false documents, to convey the message to the Church and the world that the monogamous Prophet was the author of that false doctrine. Changing Joseph's history, as Richards did, was definitely part of a conspiracy to erase the true story of Joseph's fight against the doctrine which he fought valiantly to eradicate.

The discovery that the Prophet instructed Richards to bring charges against those who were preaching, teaching, and practicing the doctrine of plurality of wives is consistent with Nauvoo Stake President William Marks' declaration that Joseph gave him similar instructions. Marks asserted:

He [Joseph] said that he would go before the congregation and proclaim against it, and I must go into the High Council, and he would prefer charges against those in transgression, and I must sever them from the church, unless they made ample satisfaction.... The mob commenced to gather about Carthage in a few days after, therefore there was nothing done concerning it.

After the Prophet's death, I made mention of this conversation to several, hoping and believing that it would have a good effect; but to my great disappointment, it was soon rumored about that Brother Marks was about to apostatize, and that all that he said about the conversation with the Prophet was a tissue of lies. (RLDS History of the Church 2:733; Joseph Smith Fought Polygamy 1:60)

As time passes more and more evidence is being uncovered to show that Joseph Smith fought polygamy.

 

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Joseph Smith Fought Polygamy—Volume I, by Richard and Pamela Price, can be purchased at the Restoration Bookstore or from our online store.  Articles on this subject continue to be published in Vision magazine, which also can be purchased at the Restoration Bookstore or online. It is planned that this additional material will be compiled into future volumes.

For a general understanding of both the origins of polygamy among the Latter Day Saints and the several conspiracies to falsely implicate Joseph in polygamy, read the article on our Web site, "Joseph Smith: Innocent of Polygamy," by Richard Price.

 
 

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