The cynical interpretation that portrays Joseph Smith as a womanizer usually does not address the reaction of the majority of his followers to his alleged hypocrisy.
The introduction of polygamy among the Latter-day Saints did not occur in a doctrinal vacuum. Joseph Smith’s doctrines had a ten-year track record prior to introducing plurality in Nauvoo in the 1840s. While he had not publicly broached the topic of plural marriage, he had taught Church members regarding both monogamist marriage relations and sexuality. Therefore, new teachings dealing with matrimony and sexual relations needed to mesh seamlessly with previous teachings or the Prophet would have been exposed as a promoting a shifting and inconsistent theology. Antagonists assert that he was doing just that. What does available evidence support?
Prior to settling in Nauvoo, Joseph Smith dictated numerous revelations and made other public statements defining the expected moral behavior. His earliest published declaration concerning sexuality is found in the Book of Mormon, recorded in 1829. The prophet Jacob recorded the voice of the Lord saying: “For I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me; thus saith the Lord of Hosts” (Jacob 2:28).
Another Book of Mormon prophet-leader, Alma the younger, emphasized to his son Corianton, that while sexual sins like fornication can be forgiven, they are nevertheless “an abomination in the sight of the Lord; yea, most abominable above all sins save it be the shedding of innocent blood or denying the Holy Ghost” (Alma 39:5). By placing sexual sins next to murder, their seriousness was elevated beyond that generally believed by Christians in the 1830s.[1]
Shortly after the Church was organized, Joseph Smith proceeded to revise or “translate” the Holy Bible, producing a manuscript he intended to publish. He ignored the book of the Songs of Solomon, which contains explicit references to sexual love, commenting: “The Songs of Solomon are not inspired writings” and “The Lord was not pleased with” Solomon.”[2]
When dealing with verses in the King James Version that condemned sexual sins, the Prophet never softened their denunciation. In every case, he left the biblical verses’ reproof unchanged or he strengthened it.[3] For example, he modified Revelation 2:22 with these changes: “Behold, I will cast her into a bed hell, and them that commit adultery with her into great tribulation, except they repent of their deeds.” To Matthew 5:28 he added the italicized sentence:
But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Behold, I give unto you a commandment, that ye suffer none of these things to enter into your heart, for it is better that ye deny yourselves of these things, where in ye will take up your cross, than ye should be cast into hell.[4]
In all of Joseph Smith’s dictated revelations, the need for compliance to Biblical commandments and directives was emphasized. In February of 1831, less than a year after the Church’s organization, Joseph Smith dictated a revelation in the presence of twelve elders addressing the strict sexual behavioral code that was expected of Church members.
Thou shalt love thy wife with all thy heart, and shalt cleave unto her and none else.[5]
And he that looketh upon a woman to lust after her shall deny the faith, and shall not have the Spirit; and if he repents not he shall be cast out.
Thou shalt not commit adultery; and he that committeth adultery, and repenteth not, shall be cast out.
But he that has committed adultery and repents with all his heart, and forsaketh it, and doeth it no more, thou shalt forgive;
But if he doeth it again, he shall not be forgiven, but shall be cast out…
Behold, verily I say unto you, that whatever persons among you, having put away their companions for the cause of fornication, or in other words, if they shall testify before you in all lowliness of heart that this is the case, ye shall not cast them out from among you;
But if ye shall find that any persons have left their companions for the sake of adultery, and they themselves are the offenders, and their companions are living, they shall be cast out from among you.
And again, I say unto you, that ye shall be watchful and careful, with all inquiry, that ye receive none such among you if they are married;
And if they are not married, they shall repent of all their sins or ye shall not receive them.
And again, every person who belongeth to this church of Christ, shall observe to keep all the commandments and covenants of the church….
And if any man or woman shall commit adultery, he or she shall be tried before two elders of the church, or more, and every word shall be established against him or her by two witnesses of the church, and not of the enemy; but if there are more than two witnesses it is better.
But he or she shall be condemned by the mouth of two witnesses; and the elders shall lay the case before the church, and the church shall lift up their hands against him or her, that they may be dealt with according to the law of God. (D&C 42:22-26, 74-78, 80-81.)
These verses were published by the Prophet many times during his lifetime. They were included in the July, 1832 issue of the The Evening and the Morning Star, printed in Independence, Missouri.[6] They were also published in the Book of Commandments in 1833[7] and in the 1835 Doctrine and Covenants[8] and again in 1843 in the Times and Seasons.[9] Three months after the above revelation was given, Joseph Smith reiterated God’s condemnation of sexual sin:
There were among you adulterers and adulteresses; some of whom have turned away from you, and others remain with you that hereafter shall be revealed.
Let such beware and repent speedily, lest judgment shall come upon them as a snare, and their folly shall be made manifest, and their works shall follow them in the eyes of the people.
And verily I say unto you, as I have said before, he that looketh on a woman to lust after her, or if any shall commit adultery in their hearts, they shall not have the Spirit, but shall deny the faith and shall fear.
Wherefore, I, the Lord, have said that the fearful, and the unbelieving, and all liars, and whosoever loveth and maketh a lie, and the whoremonger, and the sorcerer, shall have their part in that lake which burneth with fire and brimstone, which is the second death.
Verily I say, that they shall not have part in the first resurrection.
And now behold, I, the Lord, say unto you that ye are not justified, because these things are among you. (D&C 63:14-19.)
Under the Prophet’s direction, these verses were published in The Evening and Morning Star, in February, 1833.[10] They were also published in the Book of Commandments in 1833,[11] the 1835 Doctrine and Covenants,[12] and again in the Times and Seasons in March 1844.[13] Joseph Smith sent out a clear message that adultery and sexual improprieties would not be tolerated in the Church, cautioning William E. McLellin on October 29, 1831: “Forsake all unrighteousness. Commit not adultery--a temptation with which thou hast been troubled” (D&C 66:10). This warning was printed in the 1835 Doctrine and Covenants.[14]
On February 16, 1832, both Joseph Smith and Sidney Rigdon reported a visionary revelation. Part of the vision included a view of the inhabitants of the lowest realm of glory, the telestial kingdom (or “hell”), which exists below the Celestial and Terrestrial. Joseph described those who eternally inherit the telestial kingdom:
Last of all, these all are they who will not be gathered with the saints, to be caught up unto the church of the Firstborn, and received into the cloud.
These are they who are liars, and sorcerers, and adulterers, and whoremongers, and whosoever loves and makes a lie.
These are they who suffer the wrath of God on earth.
These are they who suffer the vengeance of eternal fire.
These are they who are cast down to hell and suffer the wrath of Almighty God, until the fulness of times, when Christ shall have subdued all enemies under his feet, and shall have perfected his work; (D&C 76:102-106; emphasis added.)
These verses were included in the July, 1832 Evening and Morning Star,[15] the 1835 Doctrine and Covenants,[16] and the 1844 Times and Seasons.[17]
A review of Joseph Smith’s revelations supports that he expected his followers to abide a strict moral code. His dictated scriptures emphasized general behaviors like obedience to the commandments and repentance. Among those commandments were directives demanding sexual purity and repentance of sexual transgressions, if they occurred.
A message consistently reiterated in Joseph Smith published teachings repeated Biblical admonitions from Moses, Christ, Paul, and other religious leaders regarding sexual sins and the need for chastity. The Prophet’s public moral code equaled or excelled the standard already embraced by the Christian world in general.
Besides teaching the Latter-day Saints regarding this lofty moral standard, Joseph Smith also oversaw Church disciplinary councils convened to address individual sexual improprieties. In Kirtland, June 3, 1833, Church leaders excommunicated Doctor Philastus Hurlburt for “unchristian conduct with the female sex while on a mission to the east.”[18] Two years later, Church member Lorenzo Lewis was “cut off from the Church” for “illicit intercourse with a female.”[19] While imprisoned in the Liberty Jail in Missouri, on December 16, 1838, the Prophet wrote to the Saints warning them of any “whose eyes are full of adultery and cannot cease from sin.”[20]
Acknowledging that Joseph Smith’s public declarations consistently taught of the need for sexual purity does not necessarily guarantee that he personally followed those standards in his private comments, instructions, and behavior. Biographer Dan Vogel asserts that Joseph Smith’s public persona was very different from his private self: “We need not confuse Smith’s inner, spiritual world with the image he projected to followers…. Historians must similarly distinguish between the public and private Smith and carefully unravel the many layers of his image, created in large measure to satisfy the demands of his followers.”[21] Just a month before his death, Joseph Smith to his audience: "I never told you I was perfect."[22] Did his imperfections involve private violations of the sexual standard he had publicly established?
Reviewing the private teachings and behaviors of any historical figure is usually more difficult than assessing his or her public works. Researching the historical record to discover Joseph Smith's private speech and actions gives us less information than we would prefer. However, examining the available evidence to discern the Prophet's private speech reveals no accusations that he used racy or vulgar language prior to his settling in Nauvoo. None of his enemies accused him of using lewd or risqué words during that time. In the 1840s, four allegations of salacious speech have been identified. Three possess serious credibility problems The fourth was recalled by a hardened anti-Mormon forty years late. Even it if were an accurate quote, which is uncertain, it supports that such language was very uncommon.[23]
Danel Bachman reflected: “I’ve long thought that one of [the] best defenses [of Joseph Smith’s polygamy] concerns the teachings and attitude of Joseph Smith about marriage and sexuality. If he had a monumental libido, which he couldn’t control as Brodie and other opponents would suggest, then he was an arch hypocrite of the worst sort… I also think that you only find reverence and sensitivity regarding sex and marriage, nothing crude, obscene, offensive, off colored, or chauvinistic in his statements or conduct.”[24]
A useful view of Joseph Smith’s personal feelings is found in the numerous letters and correspondences to private individuals that he wrote or dictated. What moral standard is reflected within them?
If these excerpts truly represent Joseph Smith's private correspondences, they demonstrate that his confidential written communications were very consistent with his public utterances and published statements, all which demanded the highest levels of morality, obedience, and even holiness in himself and his followers. It is true that the letters quoted in the chart above are all reprinted in Personal Writings of Joseph Smith, which was edited by LDS Church historian Dean Jessee. It is possible that Jessee ignored letters that were problematic. Yet, a review of anti-Mormon literature fails to provide any contrasting examples. Reviewing the historical record indicates that Jessee's choices were comprehensive and the letters chosen were representative of the Prophet's written feelings with no contradictory samples currently identified.
Regarding the possibility that Joseph Smith engaged in private indecencies that contravened his public standard, it is true that antagonists have accused him of sexual improprieties prior to 1840s. Research of all prominent anti-Mormon sources reveals twelve allegations of polygamy or sexual misconduct against Joseph Smith that reportedly occurred prior to the first plural sealings in Nauvoo, Illinois in 1841. One involved the plural marriage to Fanny Alger. The other eleven accusations suffer from significant reliability and plausibility weaknesses.[25] Available documents fail to produce any testimony saying: “Joseph Smith seduced me to have sexual relations with him” or anything remotely similar.
Numerous reports from individuals who knew Joseph Smith best attest to his virutous behavior. Lorenzo Snow related: "I knew Joseph Smith and Oliver Cowdery. I know that they were men of honor, honest, full of philanthropy and served the Lord."[26] Phoebe Woodruff, wife of Wilford Woodruff, remembered in 1878: "It has been upwards of forty years since my first acquaintance with these doctrines, this people and the Prophet Joseph Smith. I knew him to be an honorable, virtuous and pure man, and his brother Hyrum also."[27] Margaret Thompson Smoot who became a polygamous wife in the Nauvoo temple, recalled: "I have seen the Prophet Joseph, through whom this principle was revealed; I have listened to his teachings, I have known for myself of his virtue, of his purity, of his goodness, and his desire to elevate and bless the human family."[28]
Concerning the multiple references using the word "virtuous" (and its derivatives) Carmon Hardy affirmed: "In his [Joseph Smith's] day, it [the word 'virtuous'] did not refer singly to sexual purity but connoted character generally, including obedience to moral duty."[29] Hardy is correct, but even today the word does not refer "singly to sexual purity." A review of the 1828 edition of Noah Webster's Revised Unabridged Dictionary suggests that the definition has undergone little change in the past two hundred years: "Virtuous, a 1. Morally good; acting in conformity to the moral law; practicing the moral duties, and abstaining from vice; 2. Being in conformity to the moral or divine law; 3. Chaste; applied to women."[30] The 1990 Webster's New World Dictionary lists a similar definition: "Virtuous, adj. 1 having or characterized by, moral virtue 2 chaste: said of a woman.[31]
Regarding husband and wife relations, John D. Lee recalled Joseph teaching privately: “There should exist an affinity between each other, not a lustful one, as that can never cement that love and affection that should exist between a man and his wife.”[32] Danel Bachman observed: “Negative ideas sometimes attributed to Mormon doctrine such as anti-feminist bias and the subjugation of women or relegating them to second class status were not significant factors in the Prophet’s seventeen-year marriage.”[33]
One important indicator of Joseph Smith's private beliefs concerning sexual morality is a portion of the temple endowment he secretly introduced in 1842.[34] It was administered covertly only to those who were his closest and most trusted associates and was considered sacred. Part of it requires participants to specifically promise to observe the law of strict virtue and chastity, meaning there would be no sexual relations outside of lawful heterosexual marriage.[35] It seems that in his most secret teachings, strict sexual morality was demanded.
In the previous paragraphs important evidence has been cited showing that prior to introducing plural marriage to selected Church members, the Prophet had established an unambiguous sexual standard publicly and that privately, he obeyed that moral code. Therefore, to assume that he could have blithely transgressed his own theological teachings without disillusioning followers like Brigham Young, John Taylor, Eliza R. Snow, Zina Huntington, and many others, is problematic.
Most of Joseph’s closest followers were too perceptive to be bamboozled and too religious to become accomplices in a deliberate deception. When asked in 1859: “Is the system of your church [a plurality of wives] acceptable to the majority of its women?” Brigham Young replied: “They could not be more averse to it than I was when it was first revealed to us as the Divine will. I think they generally accept it, as I do, as the will of God.”[36] On August 18, 1887, Eliza R. Snow declared: “It [plural marriage] is so great and grand an institution that only the good and god-like can understand and appreciate it.”[37] Excusing these comments as the babblings of dupes or the cover-ups of confederates seems insufficient. The documented behavior of men and women like Brigham and Eliza suggests that from their viewpoint, Joseph Smith lived his religion.
Naturalists who depict Joseph Smith as licentious generally ignore the reactions of the vast majority of men and women who experienced firsthand interactions with him and polygamy. Understandbly, the responses and choices LDS pluralists do not correspond to the naturalistic reconstruction and are of necessity, disregarded.
[1] For an alternative view see Michael R. Ash, “The Sin ‘Next to Murder’: An Alternative Interpretation,” Sunstone, November, 2006, 34-43.
[2] Joseph Smith Translation, OT ms. 2, 75; RLDS archives; quoted in Michael Marquardt, The Rise of Mormonism: 1816-1844, Longwood, Florida: Xulon Press, 2005, 554 fn12 and fn 14. See also Joseph Smith’s “New Translation” of the Bible, Independence, Missouri, 1970, 16.
[3] See Joseph Smith’s “New Translation” of the Bible, Independence, Missouri: Herald Publishing House, 1970.
[4] Joseph Smith’s Translation, (JST) Matthew 5:29-30; Steven J. Hite and Julie M. Hite compilers, The New Testament with the Joseph Smith Translation, Orem, Utah: Veritas Group, 1989, 51;
[5] It may be argued that this verse prohibits plural marriage. An alternate interpretation is that a man should love his wife or wives and cleave to no non-wives.
[6] Joseph Smith, “Revelations: Extract From the Laws for the Government of the Church of Christ,” Evening and Morning Star, 1 (July, 1832) 2: 1.
[7] Book of Commandments Chapter XLIV, verses 22-23 (page 91); Chapter XLVII, verses 5-8 (pages 101-02).
[8] 1835 Doctrine and Covenants, Section XIII, verses 7, 20, 22 (pages 123-25).
[9] "Revelation given February, 1831," Times and Seasons, 4 (November 1, 1843) 24: 369.
[10] “A Revelation Given, August 30, 1831," Evening and Morning Star, 1 (February, 1833) 9: 70.
[11] Book of Commandments Chapter LXIV, verses 16-21 (pages 151-52).
[12] 1835 Doctrine and Covenants, Section XX, verses 4-6 (page 142).
[13] "Revelation given in Kirtland, August 1831," Times and Seasons, 5 (March 15, 1844) 6: 466.
[14] 1835 Doctrine and Covenants, LXXIV, verse 5 (page 204).
[15] “A Vision," Evening and Morning Star (July 1832) p.11.
[16] 1835 Doctrine and Covenants, Section XCI, verses 7 (page 230) Evidence indicates this was also be included in the 1833 Book of Commandments had that publication been finished. See discussion in H. Michael Marquardt, The Joseph Smith Revelations with Text and Commentary, Salt Lake City: Signature Books, 1999, 186-93.
[17] “A Vision,” Times and Seasons, 5 (August 1, 1844) 14: 594.
[18] Fred C. Collier ed., Kirtland Council Minute Book, June 3, 1833, Salt Lake City: Collier’s Publishing, 2nd ed., 2002, 14-15; Kirtland Council Minute Book, Internally Dated/Paginated, June 3, 1833, New Mormon Studies: A Comprehensive Resource Library. CD-ROM. Salt Lake City: Smith Research Associates, 1998: History of the Church 1:352.
[19] Fred C. Collier ed., Kirtland Council Minute Book, September 26, 1835, Salt Lake City: Collier’s Publishing, 2nd ed., 2002, 143-44; Kirtland Council Minute Book, Internally Dated/Paginated, September 26, 1835, New Mormon Studies: A Comprehensive Resource Library. CD-ROM. Salt Lake City: Smith Research Associates, 1998: History of the Church 2:285.
[20] Dean C. Jessee, comp. and ed. The Personal Writings of Joseph Smith. Salt Lake City: Deseret Book, 1984, 381. See also Faulring, Scott H., ed. An American Prophet’s Record: The Diaries and Journals of Joseph Smith. Salt Lake City: Signature Books, 1989, 223; History of the Church, 3:232.
[21] Daniel Vogel, Joseph Smith: The Making of a Prophet, Salt Lake City: Signature Books, 2004, xviii
[22] Andrew F. Ehat and Lyndon W. Cook, comps., The Words of Joseph Smith, Salt Lake City: Bookcraft, 1980, 369, Thomas Bullock reporting.
[23] See Richard L. Bushman, Joseph Smith: Rough Stone Rolling, New York: Alfred A. Knopf, 2005, 441.
[24] Danel W. Bachman, email to the author, April 12, 2007.
[25] See Brian C. Hales, Joseph Smith's Polygamy: History (Salt Lake City: Greg Kofford Books, 2011) chapters 2, 7, 18, 19, and appendix E4.
[26] Lorenzo Snow, "Discourse of President Lorenzo Snow," Millennial Star, 61 (August 24, 1899) 34:530.
[27] Phoebe Woodruff, quoted in "Mormon Ladies on Plural Marriage," Millennial Star, 40 (December 23, 1878) 51:814.
[28] Margaret T. Smoot, quoted in "Mormon Ladies on Plural Marriage," Millennial Star, 40 (December 23, 1878) 51:806.
[29] B. Carmon Hardy, Doing the Works of Abraham: Mormon Polygamy, Its Origin, Practice, and Demise, Norman, Oklahoma: Arthur H. Clark, 2007, 36.
[30] See online version, Webster's Revised Unabridged Dictionary, 1928, http://machaut.uchicago.edu/?resource=Webster%27s&word=virtuous&use1828=on (accessed January 11, 2010).
[31] Webster's New World Dictionary, New York: Simon and Schuster, 1990, 660.
[32] John D. Lee, Mormonism Unveiled, or, The Life and Confessions of the Late Mormon Bishop, John D. Lee, ed. W. W. Bishop, St. Louis: Byron, Brand, 1877. 146-47.
[33] Danel W. Bachman, “The Eternity of the Marriage Relationship,” in John K. Challis and John G. Scott eds., Riches of Eternity: 12 Fundamental Doctrines from the Doctrine and Covenants, Salt Lake City: Aspen Book, 1993, 198.
[34] See Dean C. Jessee, ed. The Papers of Joseph Smith: Volume 2, Journal, 1832-1842, Salt Lake City: Deseret Book, 1992, 380-81; History of the Church, 5:2.
[35] See Catherine Lewis, Narrative of Some of the Proceedings of the Mormons; Giving an Account of their Iniquities, Lynn, Mass: by the author, 1848, 10; James E. Talmage, The House of the Lord, revised edition, Salt Lake City: Deseret Book, 1976, 84. "Lawful" is according to God's laws, not necessarily man's laws (D&C 98:5-7).
[36] Horace Greeley, “Overland Journey. XXI. Two Hours with Brigham Young,” New-York Daily Tribune, August 20, 1859, 718; also quoted in Horace Greeley, An Overland Journey from New York to San Francisco in the Summer of 1859, New York: H. H. Bancroft & Co., 1860, reprinted with Charles T. Duncan ed., New York: Ballantine Books, 1963, 138. This interview was reprinted in the Millennial Star, (“Two Hours with Brigham Young,” 21 [September 17, 1859] 608-11) with the following qualification: “Although the wording of the conversation might not be exactly as spoken, on the whole, we have no hesitation in endorsing it by republication.” (Ibid. 605.)
[37] "Two Prophets' Widows A Visit to the Relicts of Joseph Smith and Brigham Young," J. J. J., in St. Louis Globe-Democrat (St. Louis, MO) Thursday, August 18, 1887; pg. 6; Issue 85.
