Mormon Polygamy: A HistorySignature Books, 1986 - 307 Seiten In this comprehensive survey of Mormon Polygamy, Richard Van Wagoner details, with precision and detachment, the tumultuous reaction among insiders and outsiders to plural marriage. In an honest, methodical way, he traces the origins, the peculiarities common to the midwestern and later Utah periods, and post-1890 new marriages. Drawing heavily on first-hand accounts, he outlines the theological underpinnings and the personal trauma associated with this lifestyle. What emerges is a portrait that neither discounts nor exaggerates the historical evidence. He presents polygamy in context, neither condemning nor defending, while relevant contemporary accounts are treated sympathetically but interpreted critically. No period of Mormon history is emphasized over another. The result is a systematic view that is unavailable in studies of isolated periods or in the repetitions of folklore that only disguise the reality of what polygamy was. Scattered throughout the western United States today are an estimated 30,000 fundamentalist Mormons who still live "the principle." They, too, are a part of Joseph Smith's legacy and are included in this study. ... Publisher description. |
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Seite 141
... ( Quinn 1985 , 43 ) . Woodruff and Cannon arrived back in Salt Lake to find an 18 September telegram from the church's Washington agents informing them that the Utah Commission's unfavorable report to the Secretary of the Interior would ...
... ( Quinn 1985 , 43 ) . Woodruff and Cannon arrived back in Salt Lake to find an 18 September telegram from the church's Washington agents informing them that the Utah Commission's unfavorable report to the Secretary of the Interior would ...
Seite 149
... ( Quinn 1985 , 50 ) . But many church leaders viewed the Manifesto as purely a political proclamation . Apostle Marriner W. Merrill , for example , noted in his diary , " I do not believe the Manifesto was a revelation from God but was ...
... ( Quinn 1985 , 50 ) . But many church leaders viewed the Manifesto as purely a political proclamation . Apostle Marriner W. Merrill , for example , noted in his diary , " I do not believe the Manifesto was a revelation from God but was ...
Seite 172
... ( Quinn 1985 , 83-84 ) . Abraham H. Cannon stood as proxy for his brother in the ceremony and apparently also acted as proxy in fulfilling the request of their father , George Q. Cannon , that he " raise up seed " for David . Eight months ...
... ( Quinn 1985 , 83-84 ) . Abraham H. Cannon stood as proxy for his brother in the ceremony and apparently also acted as proxy in fulfilling the request of their father , George Q. Cannon , that he " raise up seed " for David . Eight months ...
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Abraham H Allred anti-polygamy April asked August authority Bennett brethren brother celestial marriage church leaders Church of Jesus church president Council counselor court Covenants Cowdery Day Saints declared Deseret Diary doctrine Emma Smith eternity excommunicated February Fundamentalist George Q Heber History husband Hyrum Smith Ivins January Jesus Christ John Henry Smith John Taylor Joseph F Joseph Smith Joseph Smith III July June Kimball later Latter-day Saints LDS Archives LeBaron letter living Lord Lyman March married ment Mexico Mormon polygamy Nauvoo non-Mormon October officials Orson Pratt plural marriage plural wife polygamists polygamy post-Manifesto practice President Joseph President Smith President Woodruff prophet Quinn Quorum Reed Smoot reported revelation riage Salt Lake City Salt Lake Tribune Sarah sealed September Short Creek Sidney Rigdon Smoot Collection spiritual wifery stake president statehood statement Taylor and Cowley territorial testimony tion told Twelve Wilford Woodruff William woman women wrote Zina