Tag: abomination

The Lord Delights in Chastity

Jacob’s sermon which touches on and condemns taking multiple wives includes this statement quoted from the Lord: “For I, the Lord God, delight in the chastity of women.” (Jacob 2: 28.) In the same breath, and in connection with the topic of multiple wives, the Lord adds: “And whoredoms are an abomination before me.” (Id.)

All those who think they are living a “higher law” by taking multiple wives should be extremely careful about their actions, in light of the Lord’s overall caution about this subject. David fell from his exaltation as a consequence of offending this law, because it led to betraying Uriah, lying to protect against his immoral behavior, and ultimately taking life. (D&C 132: 39.)

How often has violence been the product of polygamous groups? How many murders have happened while wicked and ambitious men struggle for control over followers who take multiple wives?

Joseph Smith, the recipient of the revelation which has led to these various claims by different pretenders also had something to say about chastity and adultery. The very same man through whom the revelation came also instructed the Relief Society with this advice:

“Spoke of the organization of the Female Relief Society; said he was deeply interested, that is might be built up to the Most High in an acceptable manner; that its rules must be observed; that none should be received into it but those who were worthy; proposed a close examination of every candidate; that the society was growing too fast. It should grow up by degrees, should commence with a few individuals, thus have a select society of the virtuous, and those who would walk circumspectly; commended them for their zeal, but said sometimes their zeal was not according to knowledge. One principle object of the institution was to purge out iniquity; said they must be extremely careful in all their examinations, or the consequences would be serious. …[T]he Saints should be a select people, separate from all the evils of the world– choice, virtuous and holy.” (TPJS, p. 201-202, March 30, 1842.) Joseph also said: “If a man commit adultery, he cannot receive the celestial kingdom of God. Even if he is saved in any kingdom, it cannot be the celestial kingdom.”

“Inasmuch as the public mind has been unjustly abused through the fallacy of Dr. Bennett’s letters, we make an extract on the subject of marriage, showing the rule of the church on this important matter. The extract is from the Book of Doctrine and Covenants, and is the only rule allowed by the Church. “Inasmuch as this church of Christ has been reproached with the crime of fornication, and polygamy; we declare that we believe, that one man should have one wife; and one woman, but one husband, except in case of death, when either is at liberty to marry again.”  Times & Seasons 3:909, Sept. 1, 1842.

Whatever you may think you know about Joseph’s intentions and practice involving plural wives, his public statements cannot be reconciled with promiscuity or exploitation of women for the gratification or vanity of men.

This may seem a contradiction. As if Joseph were talking out of both sides of his mouth. It is not. The careful manner in which the Lord controlled and permited taking additional wives to “raise up seed unto Himself” was covenantal, sacral, and did not involve indiscriminate breeding of multiple women. Other than his own, Joseph only sealed one plural wife to one man. For Joseph, the multiple wives were governmental, sealed to him to construct the family of God on earth. Tying together lines of what was to be a single family, with himself as the patriarchal father of a new branch of the Family of Israel. It was not, as the quote above demonstrates, a matter of lust and physical gratification.

Joseph’s practices were carefully guarded, hidden from public view, and so discrete that still today there are those who think he never had plural wives. If this were something for public display and advocacy, then Joseph would have done so. He did not. To the contrary, he also delighted in the chastity of women and condemned adultery and fornication.

In contrast to Joseph’s remarks, Brigham Young made a remark at the return of Thomas Marsh to the church in 1857. This is a reflection of President Young’s attitude toward women. I end this series with Brigham Young’s words. They were spoken immediately after Thomas Marsh addressed the Saints, pleading to be welcomed back after his apostasy. Brigham Young introduced him, and while Brother Marsh spoke he (Marsh) mentioned that he was “an old man” now. Folllowing his remarks, Brigham Young added the following:

“He has told you that he is an old man. Do you think that I am an old man? I could prove to this congregation that I am young; for I could find more girls who would choose me for a husband that can any of the young men.” (The Complete Discourses of Brigham Young, Vol. 3, p. 1329, September 6, 1857.)

Brigham Young added that the difference between his age and Brother Marsh’s age was “one year and seven months to the day.” (Id.)

Somewhere between Joseph’s Nauvoo and Brigham Young’s Salt Lake City, the idea of multiple wives transitioned from a carefully guarded, privately practiced, severely limited relationship requiring God’s approval, word and the Holy Spirit of Promise, into a broadly advocated, openly practiced, publicly defended, and church authorized form of marriage which was said to be required for exaltation. In Brigham Young’s form of the church a man could not be saved if he didn’t fetch multiple wives: “Now if any of you will deny the plurality of wives, and continue to do so, I promise you that you will be damned.” (JD, Vol. 3, p. 266.) “The only men who become Gods, even the Sons of God, are those who enter into polygamy.” (JD, Vol. 11, p. 269.)
It is my view that the question of taking plural wives arises with Joseph Smith, and was through a revelation to him when he inquired about the topic. He treated it as a limited, carefully curtailed, private matter. His implementation of the practice was limited to sealing his own plural wives, and one other man to two wives. 
With Brigham Young, however, taking more women became not only public, but it also became a topic used to prove his own verility. A comparison between Joseph’s and Brigham Young’s advocacy is stark, at least to me.

The subject could be discussed endlessly. I would discourage anyone from thinking this is something to advocate or practice. Even if you believe you are a well-read polygamist, you still don’t have enough information. If you think you have enough understanding to know what the topic includes, then instead of acting like Brigham Young and “finding more girls who would choose you for a husband” focus instead on qualifying to preserve one marriage.

Any man whose wife is unhappy, who is exploited and treated like his property, whose behavior fails to mirror Christ’s in the heart of the women who knows him best, has not yet qualified for his marriage to be sealed by the Holy Spirit of Promise. That work should not be left undone, and certainly must precede any complication of life by introducing more women into a relationship. Stop this foolishness. Save yourself by approaching this with the caution required to avoid vanity, self-destruction, practicing an abomination, and reducing a relationship to whoredoms. You should never trifle with the souls of others.

Cursing and Abominations

Before proceeding further, it is important to recognize that this is not an inconsequential matter. If someone guesses they can have plural wives and they are wrong, they have gone too far. They are taking a dangerous step. They risk eternity. Therefore this topic should not be approached casually, or because someone “thinks” this is proper. Either they know because God has instructed them by commandment, exclusively for the limited reasons it is allowed to be practiced, or they are involved in a serious, grievous sin.

In Section 132, words like “he hath broken his vow and hath committed adultery” are included for those who proceed absent the Lord’s command. (D&C 132: 43.) Those who go too far can “fall from his exaltation” when these things are done in violation of God’s will. (D&C 132: 39.)

In Jacob, the improper taking of an additional wife is called “whoredoms and an abomination” by the Lord. (Jacob 2: 28.)

Those who proceed in our dispensation in the absence of the Lord’s direct command to them are included among those the Lord described as gentiles filled with “whoredoms, and of secret abominations.” (3 Ne. 16: 10.) If you are engaged in the practice, and recognize it is an abomination, and you will “repent and return unto [God’s ways], saith the Father, behold they shall be numbered among my people, O house of Israel.” (3 Ne. 16: 13.)

None but fools will trifle with this topic.

Read Section 132 and see if the Lord commands you to either take or be a multiple wife. Don’t impose it in the language. Don’t force it into the revelation. Instead, read it as if the practice is forbidden, an abomination, adultery, or whoredom. Where do you see it demands you to take or be a multiple wife?

Verses 2 through 28 explain celestial marriage without mentioning anything other than a single wife. This explanation of having a single wife sealed to the man is the law which “must be obeyed” or exaltation is impossible. 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.” (D&C 132: 3-4.) The law, however, is for a man and woman to be sealed together for eternity and to have that sealing ratified by “the Holy Spirit of Promise.”

But it is a man (singular) and a woman (singular). For example:
“a man” and “a woman” and “he” and “she” and “him” and “her” (132: 15)
“a man” and “a wife” (132: 18)
“a man” and “a wife” (132: 19)
“a man” and “a wife” and “he” and “she” (132: 26)

These verses, from 2 through 28, speak in the singular throughout. One man. One woman. And these verses are the ones that speak of exaltation, thrones, dominions, kindgoms, principalities, all heights and depths. (132: 19.) In fact, the very verse where these things are mentioned is in connection with “a man marry a wife by” the Lord’s word. (Id.)

Celestial marriage and the celestial law of inheriting exaltation is set out in the very revelation that mentions for the first time the eternal marriage covenant. This occurs ONLY in those verses which are describing marriage between “a man” and “a woman” and not elsewhere.

The focus of these verses is not on multiple wives. Rather the focus is on the preservation of marriage into eternity by God and by His word (132: 12) which is “sealed by the Holy Spirit of promise.” (132: 7.)

Therefore, the question is not whether you have multiple wives. The right questions are:
-Are you sealed by God?
-Are you sealed by God’s word?
-Are you sealed by the Holy Spirit of Promise?
If you do not obtain this promise sealed to you by God, through His word, sealed by the Holy Spirit of promise, then it does not matter. “[I]f a man marry a wife, and make a covenant with her for time and for all eternity, if that covenant is not by me or by my word, which is my law, and is not sealed by the Holy Spirit of Promise, through him whom I have anointed and appointed unto this power, then it is not valid neither of force when they are out of the world, because they are not joined by me, saith the Lord, neither by my word.” (132: 18.)

Your individual hopes, wishes, aspirations and ambitions are nothing. The only thing which will endure is that which is established by God. Or, more completely, by God, through His word, which is then sealed by the Holy Spirit of Promise.

All of this discussion takes place in verses 2 through 28 of the revelation. None of it forces you to read it as referring to multiple wives. You cannot find the multiple wives information anywhere in these verses. If you think it is there, it is because you have put it there by your own interpretation. Multiple wives is NOT included.

The explanation for multiple wives begins after the explanation of what is required for exaltation. These verses permit two exceptions to the prior, mandatory requirement that marriage is limited to a man and a woman who are sealed by God, through His word, by the Holy Spirit of Promise. These two exceptions will be considered next.

To reaffirm the point of this post: If you guess wrong by taking multiple wives, your mistake is called “whoredoms” and “an abomination” and will condemn you. Unless you repent and return to God, you forfeit your exaltation.

Alma 13: 17-18

Alma 13: 17-18:

“Now this Melchizedek was a king over the land of Salem; and his people had waxed strong in iniquity and abomination; yea, they had all gone astray; they were full of all manner of wickedness;  But Melchizedek having exercised mighty faith, and received the office of the high priesthood according to the holy order of God, did preach repentance unto his people. And behold, they did repent; and Melchizedek did establish peace in the land in his days; therefore he was called the prince of peace, for he was the king of Salem; and he did reign under his father.”

He was a king over people who had “waxed strong” in both “iniquity” and also “abomination.” Keep in mind that “waxing strong” means to be increasingly determined or committed.  “Iniquity” is generally evil practice, but “abomination” involves the religious justification of wrongdoing. That is, something becomes “abominable” when it is motivated out of a false form of religious observance or is justified because of religious error.

The people to whom Melchizedek would minister were not simply in error, they were motivated by a false set of religious beliefs and errors. The result was that “they had all gone astray.” They were “full of all manner of wickedness.” This was a challenging audience for this man to minister to and try to convert to the truth.

Melchizedek began by “exercising mighty faith” in order to understand the truth and discern the difference between truth and error.  Remember how difficult it is to be taught truth. It is more difficult to learn truth than it is to perform miracles. (3 Ne. 17: 2-7.)  Despite this, Melchizedek was able to set aside all he beheld and through faith acquire an understanding of the truth for himself.  Conferred upon him as part of this education was the priestly authority with which to minister to others.

He “did preach repentance unto his people.” This required him to expose the errors, show them they were involved in iniquity and to expose how their religious errors had made them abominable. This preaching is always most difficult because it confronts the audience with a challenge to their mistaken beliefs, and false religion. There is a risk of violence when this happens. People who entertain abominable religious practices are more often moved to violence than to repentance. The Lord was greeted with violence. So was Lehi, Isaiah, Nephi, Samuel the Lamanite, Abinadi, Peter, Paul, Stephen, James, Zacharias and too many others to mention. To their credit, and to Melchizedek’s, the preaching resulted in repentance.

The serious errors, iniquity, and abominations of these people did not prevent Melchizedek from establishing a Zion. These people were able to acquire “peace in the land” because of their repentance. As used here, however, peace means more than the absence of violence, it means the presence of the Lord.

The statement that he established peace as the King of Salem (Shalom means peace) and “he did reign under his father” is a play on words. Which “father” is being identified in the statement. Was it Noah, or Gabriel? (A man who would also be translated and have a ministry as the Lord’s herald before the birth of John the Baptist and Christ.) Or was the “father” Him would would declare that Melchizedek was “begotten” as a “son of God?” It likely meant both. But it is also likely written this way to let those who do not understand what is being said to read it in a way that conceals the dual meanings. The scriptures are filled with such dual meanings.

What is hopeful for us today, is that no matter how much “iniquity” and religious error we engage in that results in our “abominations” in our pride and foolishness, we still may be candidates to receive something similar to what befell the City of Salem. The first step is to acquire the presence of this priesthood through individual repentance.

We envy these ancients. But we do nothing to try and follow the pattern revealed to us in their course. The Book of Mormon is a course in ancient failure and ancient success. We just do not respect what we have in that volume.

Well, let us press on…