I do not claim to understand, or even accept, polygamy, but I have discovered it was a real issue for our early Relief Society sisters.  Frankly, I have been avoiding this topic for a while now, but feel I have some interesting information to share that may shed some light on the subject.  I personally am glad this is not an issue for us today, but perhaps we will need to face it at some time, but by understanding the laws of God, we may be more prepared and open-minded.

The law for the New and Everlasting Covenant of Marriage was given to Joseph just after the organization of the church.  It was not made known until much later.  I can only hope or assume that it took a while to digest the idea.  The Revelation itself is found in D & C 132.

In reading through this section, it is clear that God is in charge.  His prophet, the only one on the earth to act in His name, has the authority to give additional wives to certain men only.  Each union is sealed by the Holy Spirit of Promise.  Any modification of this is not under the law of God.  As usual, we find Satan’s counterfeit lurking as he sends others to render their own designs on this principle.  The example of John C. Bennett can be found in the History of the Church Vol. 5, pg. 78.

Clearly, from the beginning, this principle was not going to be easy to bring to pass, and informing Emma was not going to be an enjoyable task in the very least.  I have to share with you Hyrum’s experience:

Hyrum speaking to Joseph:  “If you will write the revelation on celestial marriage, I will take it and read it to Emma, and I believe I can convince her of its truth, and you will hereafter have peace.”  Joseph smiled and remarked, “You do not know Emma as well as I do.”  But he proceeded to write the revelation down.  When Hyrum returned, he replied that he had never received a more severe talking to in his life.  (History of the Church, Vol. 5, pg. XXXIII).

This was so difficult for Emma that she could not function as the Relief Society President and this was the real reason the women’s organization was dissolved in Nauvoo.

By the time the sisters had organized themselves in the Salt Lake Valley, many lived in polygamist households.  It was not happily ever after in every case, but it was manageable.  There were still many women, as well as men, who did not accept this revelation.  But those who did accept it became vocal and adamant of its benefits.

The worldly view on polygamy was that the women were in a state of slavery and drudgery.  It was impossible for a woman, who was practically owned by her husband, to have any independence.  And the number of children that came from these families was just plain ridiculous.  These Mormon women needed rescuing.

On the other hand, the polygamist women, Emmeline B. Wells being the most vocal through the pages of the Exponent, had strong feelings about the advantages of plural marriage.  First and foremost, multiple wives allowed for an abundance of freedom and independence.  While helping one another raise all of the children, there was always help around, and a free moment to conduct personal interests.  Because Brigham Young believed women should exercise their minds, women were helping one another gain education, experience and identity.  If the man had several wives to take care of, it actually left each wife quite a bit of freedom to conduct her own household and make a life for herself.  It also promoted a society free from adultery and prostitution.

The most important argument for the time was that a single woman was not only limited in her public role, but in her spiritual role as well.  A married woman had a place in society; she had security and position.  These women understood that in order to be allowed into the highest degree of glory, they would need to be sealed to a man.  This revelation was of divine origin.  Living this law now would ultimately strengthen her,  prepare her for eternal life, and spiritually raise her position.

When Woman Suffrage became an issue, Mormon women were ready to bring it to Utah.  The laws were against the independence they sought as plural wives, so they tried to align themselves with the women from the east, who were creating these changes.  At first, the Eastern women’s rights activists wanted to “save” Mormon women from their “slavery”, but when they realized Mormon women liked their position, they tried to exclude them from the debate.  Susan B. Anthony and Elizabeth Cady Stanton were part of the radical suffrage group, yet they hoped they could modify these Mormon women.   They were invited many times to Utah to speak in the Tabernacle and confer with their counterparts.  One time, Mrs. Stanton tried to introduce “family planning” in the Tabernacle, advising Mormon women to not have so many babies.  She was barred from Mormon podiums after that.  Miss Anthony became good friends with Emmeline Wells, but there were times when even she couldn’t understand the Mormon stand on polygamy.

When statehood  became an issue, forcing polygamy to end, the women put up a real fight.  But realizing statehood was more important, the women backed down.  Pres. Wilford Woodruff (voice of the Lord) ended polygamy with the Manifesto.