Did Joseph have lustful motives for practicing polygamy?

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Articles about Plural marriage
Doctrinal foundation of plural marriage
Introduction of plural marriage
Notable plural wives of Joseph Smith
Plural marriage in Utah
End of plural marriage

Did Joseph have lustful motives for practicing polygamy?

The Prophet said...that it [plural marriage] would damn more than it would have because \so many/ unprincipled men would take advantage of it, but that did not prove that it was not a pure principle. If Joseph had had any impure desires he could have gratified them in the style of the world with less danger of his life or his character, than to do as he did. The Lord commanded him to teach & to practice that principle.

—Helen Mar Kimball Whitney, Letter to Mary Bond, n.d., 3-9 quoted in Brian Hales, Joseph Smith's Polygamy: History, Vol. 1, 26-27. off-site
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Now nothing can be more idle, nothing more frivolous, than to imagine that this polygamy had anything to do with personal licentiousness. If Joseph Smith had proposed to the Latter-day Saints that they should live licentious lives, they would have rushed on him and probably anticipated their pious neighbors who presently shot him.

—George Bernard Shaw, The Future of Political Science in America; an Address by Mr. Bernard Shaw to the Academy of Political Science, at the Metropolitan Opera House, New York, on the 11th. April, 1933
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Did Joseph have lustful motives for practicing polygamy?


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Question: Did Joseph Smith institute polygamy because he had a "voracious sexual appetite"?


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Question: Did Joseph Smith have a youthful struggle with unchastity?


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Question: Did Joseph Smith have a long history of "womanizing" before practicing plural marriage?


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Stephen H. Webb: "Evidence That Demands Our Amazement... Joseph Smith was a remarkable person"

Non-LDS Christian Stephen H. Webb wrote:[1]

By any measurement, Joseph Smith was a remarkable person. His combination of organizational acumen with spiritual originality and personal decorum and modesty is rare in the history of religion. He was so steadfast in his ability to inspire men and women through times of great hardship that none of those who knew him could claim to fully understand him. He knew more about theology and philosophy than it was reasonable for anyone in his position to know, as if he were dipping into the deep, collective unconsciousness of Christianity with a very long pen. He read the Bible in ways so novel that he can be considered a theological innocent—he expanded and revised the biblical narrative without questioning its authority—yet he brusquely overturned ancient and impregnable metaphysical assumptions with the aplomb of an assistant professor. For someone so charismatic, he was exceptionally humble, even ordinary, and he delegated authority with the wisdom of a man looking far into the future for the well-being of his followers. It would be tempting to compare him to Mohammed—who also combined pragmatic political skill and a genius for religious innovation—if he were not so deeply Christian. [Title is Webb's.][2]:95


See also Brian Hales' discussion
Many are quick to declare that Joseph's polygamy sprang from religious extremism and/or sexual desire. This article explores the difficulties that Joseph had with plural marriage, and evidence for what truly motivated his acts.


Source(s) of the criticism:
Critical sources

Notes

  1. "Webb is Professor of Philosophy and Religion at Wabash College in Crawfordsville, Indiana. He is a graduate of Wabash College and earned his PhD at the University of Chicago before returning to his alma mater to teach. Born in 1961 he grew up at Englewood Christian Church, an evangelical church. He joined the Disciples of Christ during He was briefly a Lutheran, and on Easter Sunday, 2007, he officially came into full communion with the Roman Catholic Church."
  2. Stephen H. Webb, "Godbodied: The Matter of the Latter-day Saints (reprint from his book Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter (Oxford University Press, 2012)," Brigham Young University Studies 50 no. 3 (2011). (emphasis added)