Less than four years before his death, Joseph Smith began introducing LDS members to new, ritualized forms of worship. Several of these rites linked individuals not only to God but also to their immediate families and even ancestors. The rituals, practiced by both men and women, served to introduce initiates to new theological developments. On a more practical level, they established layers of social contacts around which the LDS community revolved, bonded, and interacted. Lisle G. Brown makes his comprehensive data base available to researchers 160 years after the fact, identifying the men and women who were initiated into the nexus of temple ritual and priesthood ordinances during the early to mid-1840s. He includes dates for endowments, marriages, proxy marriages, sealings to parents, adoptions of living adults to married couples, and second anointings.

Few American religious figures have stirred more passion among adherents and antagonists than Joseph Smith. Born in 1805 and silenced thirty-nine years later by assassins’ bullets, he dictated more than one-hundred revelations, published books of new scripture, built a temple, organized several new cities, and became the proclaimed prophet to tens of thousands during his abbreviated life. Among his many novel teachings and practices, none is more controversial than plural marriage, a restoration of the Old Testament practice that he accepted as part of his divinely appointed mission. Joseph Smith taught his polygamy doctrines only in secret and dictated a revelation in July 1843 authorizing its practice (now LDS D&C 132) that was never published during his lifetime. Although rumors and exposés multiplied, it was not until 1852 that Mormons in Brigham Young’s Utah took a public stand. By then, thousands of Mormons were engaged in the practice that was seen as essential to salvation. Victorian America saw plural marriage as immoral and Joseph Smith as acting on libido. However, the private writings of Nauvoo participants and other polygamy insiders tell another, more complex and nuanced story. Many of these accounts have never been published. Others have been printed sporadically in unrelated publications. Drawing on every known historical account, whether by supporters or opponents, Volumes 1 and 2 take a fresh look at the chronology and development of Mormon polygamy, including the difficult conundrums of the Fannie Alger relationship, polyandry, the “angel with a sword” accounts, Emma Smith’s poignant response, and the possibility of Joseph Smith offspring by his plural wives. Among the most intriguing are the newly available Andrew Jenson papers containing not only the often-quoted statements by surviving plural wives but also Jenson’s own private research, conducted in the late nineteenth century. Telling the story of Joseph Smith’s polygamy from the records of those who knew him best, augmented by those who observed him from a distance, may have produced the most useful view of all.

Americans of Joseph Smith’s day, steeped in the stories and prophecies of the King James Bible, certainly knew about plural marriage; but it was a curiosity relegated to the misty past of patriarchs Abraham and Jacob, who never gave reasons for their polygamy. It was long abandoned, Christians understood, by the time Jesus set forth the dominating law of the New Testament. But how did Joseph Smith understand it? Where did it fit in the “restitution of all things” (Acts 3:21) predicted in the New Testament? What part did it play in the global ideology declared by this modern prophet who produced new scripture, new revelation, and new theology? During Joseph Smith’s lifetime, polygamy was taught and practiced in intense secrecy, with the result that he never fully explained its doctrinal underpinnings or systematized its practice. As a result, reconstructing Joseph Smith’s theology of plurality is a task that has seldom been undertaken. Most theological examinations have either focused on its development during Brigham Young’s Utah period, with its need to resist increasing federal legislative and judicial pressures, or the efforts of twentieth-century and contemporary “fundamentalists” who continue to marry a plurality of wives. Volume 3 of this three-volume work builds on the carefully reconstructed history of the development of Mormon polygamy during Joseph Smith’s lifetime, then assembles the doctrinal principles from his recorded addresses, the diary entries of those closely associated with him, and his broader teachings on the related topics of obedience to God’s will, marriage and family relations, and the mechanics of eternal progression, salvation, and exaltation. The revelation he dictated in July 1843 that authorized the practice of eternal and plural marriage receives unprecedented examination and careful interpretation that illuminate this significant document and its underlying doctrines. Attempts to explain the history of Joseph Smith’s polygamy without comprehending the theological principles undergirding its practice will always be incomplete and skewed. This volume, which takes those principles and evidences with the utmost seriousness, has produced the most important explanation of “why” this ancient practice reemerged among the Latter-day Saints on the shores of the Mississippi in the early 1840s.

Few American religious figures have stirred more passion among adherents and antagonists than Joseph Smith. Born in 1805 and silenced thirty-nine years later by assassins’ bullets, he dictated more than one-hundred revelations, published books of new scripture, built a temple, organized several new cities, and became the proclaimed prophet to tens of thousands during his abbreviated life. Among his many novel teachings and practices, none is more controversial than plural marriage, a restoration of the Old Testament practice that he accepted as part of his divinely appointed mission. Joseph Smith taught his polygamy doctrines only in secret and dictated a revelation in July 1843 authorizing its practice (now LDS D&C 132) that was never published during his lifetime. Although rumors and exposés multiplied, it was not until 1852 that Mormons in Brigham Young’s Utah took a public stand. By then, thousands of Mormons were engaged in the practice that was seen as essential to salvation. Victorian America saw plural marriage as immoral and Joseph Smith as acting on libido. However, the private writings of Nauvoo participants and other polygamy insiders tell another, more complex and nuanced story. Many of these accounts have never been published. Others have been printed sporadically in unrelated publications. Drawing on every known historical account, whether by supporters or opponents, Volumes 1 and 2 take a fresh look at the chronology and development of Mormon polygamy, including the difficult conundrums of the Fannie Alger relationship, polyandry, the “angel with a sword” accounts, Emma Smith’s poignant response, and the possibility of Joseph Smith offspring by his plural wives. Among the most intriguing are the newly available Andrew Jenson papers containing not only the often-quoted statements by surviving plural wives but also Jenson’s own private research, conducted in the late nineteenth century. Telling the story of Joseph Smith’s polygamy from the records of those who knew him best, augmented by those who observed him from a distance, may have produced the most useful view of all.

For two centuries, Jesus has connected the Latter-day Saints to broader currents of Christianity, even while particular Mormon beliefs have been points of differentiation. From the author of the definitive life of Brigham Young comes a biography of the Mormon Jesus that enriches our understanding of The Church of Jesus Christ of Latter-day Saints.

The nineteenth-century history of the Church of Jesus Christ of Latter-day Saints, Max Perry Mueller argues, illuminates the role that religion played in forming the notion of three "original" American races—red, black, and white—for Mormons and others in the early American Republic. Recovering the voices of a handful of black and Native American Mormons who resolutely wrote themselves into the Mormon archive, Mueller threads together historical experience and Mormon scriptural interpretations. He finds that the Book of Mormon is key to understanding how early followers reflected but also departed from antebellum conceptions of race as biblically and biologically predetermined. Mormon theology and policy both challenged and reaffirmed the essentialist nature of the racialized American experience. The Book of Mormon presented its believers with a radical worldview, proclaiming that all schisms within the human family were anathematic to God's design. That said, church founders were not racial egalitarians. They promoted whiteness as an aspirational racial identity that nonwhites could achieve through conversion to Mormonism. Mueller also shows how, on a broader level, scripture and history may become mutually constituted. For the Mormons, that process shaped a religious movement in perpetual tension between its racialist and universalist impulses during an era before the concept of race was secularized.