Any complex subject involving Mormon history, doctrine or practice is always part of a larger picture. If that larger picture is not part of the analysis, things can be confusing. It is impossible to lay out everything in a single comment. Might I remind you that I never make any attempt to tell everything I think, believe or know in a single post or book.

The discussion about Section 132 has provoked additional questions. Those questions, if answered, will lead to still more questions. In response to the current round of questions I’ve received I would add:

1. It is the LDS Church and “fundamentalists” who claim Section 132 authorizes their past and present practices. Therefore, they must accept it as is, intact, and deal with the issues raised for their practice by the very revelation they claim justifies their behavior. They can’t really begin to question or limit the language. For both of these the “one man at a time” issue is fundamental because it identifies who they must follow. The questions I posed to the polygamists about who authorized their current practice (as the “one”) remains the right question for them to sort out.

2. The meaning of “one man at a time on the earth” was interpreted by Brigham Young (and all subsequent believers in Section 132) to mean only one man can authorize plural marriages. The language is in the transcript as a parenthetical inside verse 7. This raises the question of whether it was there in the first place, or if it was there but located somewhere else in the transcript originally and was moved there, or if it was not there at all in the original. Looking at the surviving document won’t help (see point 6, below).

3. There is an idea that the term “one man at a time on the earth” is part of the earliest gospel. It has nothing to do with plural wives. It has to do with the original Holy Order after the Order of the Son of God, which has a single individual in each generation in the family structure. But that has nothing to do with the way Section 132 is generally interpreted or understood. In practical terms, the way Section 132 uses “one man at a time on the earth” should be interpreted as a unique elevation of a single individual elected by God to become the Holy Spirit of Promise. In most generations, the office of the Holy Spirit of Promise belongs to and is filled by God. Understanding of this subject did not survive Joseph’s martyrdom. Explaining it would only invite the deceivers to step forward and claim they are such an officeholder and are entitled to respect (and probably money and more sex partners given what we’ve seen from the fundamentalists).

4. I do think there was a revelation concerning plural wives. I think Section 132 is an altered text and probably not what was given to Joseph.

5. The practice of adoption (or what was sometimes called “man-to-man sealing”) appears to have been a very late development and was not preserved in a way that we can understand what Joseph was doing. Before that very late development, the idea of eternal “sealing” seems to have been confined to marriages. When Joseph organized family relationships, it seems to have been entirely by intermarriages at first. This allowed a family to be sealed to Joseph Smith by his marrying the daughters, then sealing parents, etc. together as an extended family unit. The record of Joseph’s “proposals” for marriages to some church leader’s daughters (if the accounts are reliable) seem to have been worded by Joseph with this idea in mind.

Marriage sealing would also allow a married couple to be sealed to Joseph by sealing the wife to Joseph, then the husband and wife together, and then sealing them all together as a single family unit. The idea this could be changed to a form of sealing by adoption of a man to another man as father/son seems to have been a very late development, poorly explained, and not preserved with an ordinance that survived Joseph’s death. This has left the topic to scholarly debate and speculation. Much of the confusion about what Joseph was doing in sealings of marriages, and confusion about “adoption” of men to men or what was called “man to man sealing” is because Joseph died before he clearly established the practice. It died with him. Perhaps that was in the wisdom of God to prevent abuse and pretensions by the people left behind in Nauvoo.

6. Since William Clayton wrote the original, and was still alive and close to Brigham Young when Section 132 was made public, it is possible the original was re-written by Clayton before its publication in 1852. The Joseph Smith Papers project may be of some help. But at this late date, given Charles Wandell’s diary, it is probably hopeless for us to untangle the questions from a search and examination of available records.

7. Until Passing the Heavenly Gift, everything I wrote was intended to leave the LDS Church claims unchallenged. I was an active member of the institution and felt inclined to sustain the organization’s claims. Everything in The Second Comforter, Nephi’s Isaiah, Eighteen Verses, Beloved Enos, Come, Let us Adore Him, Remembering the Covenant (5 Vols.), and Ten Parables was composed by me as a faithful and loyal Latter-day Saint. In Passing the Heavenly Gift, I asked questions and proposed another framework for the events of the restoration. In the book, the issues were explored as possibilities, missing or unmentioned historical evidence was set out, and the reader was left to choose for themselves what to conclude. After that book, I was excommunicated and no longer felt the need to defend or sustain the organization. The content of Essays: Three Degrees is compatible with traditional LDS beliefs, although the Brigham Young essay does not flatter President Young. It is not unfair to him, but would not please his fans. Now, however, what I write, say or teach is done without any need on my part to consider what, if any, effect it may have on the the church. The next book will address the foundational beginning of the restoration, its prophetic future, and what is still required.

The restoration is about to be completely compromised by the institutional LDS organization. If we do not establish another way to avoid the coming catastrophe, the restoration will utterly fail. The movement begun now will seem very prescient in a few years. In coming days many people will want a place to land as the LDS Church undergoes changes to retain their standing, favorable tax status, popularity and wealth. People need a place to fellowship where they can function and learn how to preserve the restoration in a place that will be a refuge for those fleeing an increasingly corrupt organization.

What has begun may seem small, unnecessary and even rebellious at present. It will not be long before it is viewed very differently.