The Reality of Polygamy: Joseph’s Coercion of Emma

 The Reality of Polygamy: Joseph’s Coercion of Emma

The introduction of polygamy in early Mormonism is one of the most controversial aspects of Joseph Smith’s legacy. Far from being the divinely inspired practice that the LDS Church often claims, polygamy was a tool Joseph used to justify his adulterous relationships and manipulate those closest to him, including his wife, Emma. Nowhere is this more evident than in Doctrine and Covenants Section 132, where Joseph Smith claimed to receive a revelation from God that not only sanctioned polygamy but also threatened Emma with destruction if she did not comply. This article explores the coercive tactics Joseph employed through religious manipulation to push Emma into accepting his behavior, as well as her defiant resistance to his so-called “revelations.”

The Revelation on Polygamy: Section 132

Section 132 of the Doctrine and Covenants, the text that Joseph Smith claimed was a direct revelation from God, lays out the framework for what he termed “celestial marriage,” a euphemism for polygamy. This revelation is both startling and disturbing, not only because it demands Emma’s submission but because it clearly serves Joseph’s personal desires.

“Verily, thus saith the Lord unto you my servant Joseph, that inasmuch as you have inquired of my hand to know and understand wherein I, the Lord, justified my servants Abraham, Isaac, and Jacob... as touching the principle and doctrine of their having many wives and concubines—Behold, and lo, I am the Lord thy God, and will answer thee as touching this matter” (Doctrine and Covenants, 132:1-2).

This passage introduces the supposed divine sanction of polygamy, framing it as a continuation of the biblical practices of Old Testament patriarchs. However, the real crux of this revelation comes later, when it directly addresses Emma and delivers an ultimatum cloaked in religious language.

52 And let mine handmaid, Emma Smith, receive all those that have been given unto my servant Joseph, and who are virtuous and pure before me; and those who are not pure, and have said they were pure, shall be destroyed, saith the Lord God.

53 For I am the Lord thy God, and ye shall obey my voice; and I give unto my servant Joseph that he shall be made ruler over many things; for he hath been faithful over a few things, and from henceforth I will strengthen him.

54 And I command mine handmaid, Emma Smith, to abide and cleave unto my servant Joseph, and to none else. But if she will not abide this commandment she shall be destroyed, saith the Lord; for I am the Lord thy God, and will destroy her if she abide not in my law.

(Doctrine and Covenants, 132:52-54).

In this passage, God supposedly threatens Emma with destruction if she does not accept Joseph’s plural marriages. The coercive tone is unmistakable: Joseph is assured blessings and divine favor if Emma complies, but the underlying threat is clear—her refusal would lead to her own destruction.

"And again, verily, I say, let mine handmaid forgive my servant Joseph his trespasses. And then shall she be forgiven her trespasses, wherein she has trespassed against me; and I, the Lord thy God, will bless her, and multiply her, and make her heart to rejoice"

 (Doctrine and Covenants, 132:56).

Joseph’s attempt to frame his infidelity as divinely sanctioned “trespasses” that Emma must forgive reveals the extent to which he manipulated religion to justify his behavior. This is not a message of spiritual enlightenment, but a blatant attempt to compel Emma into accepting his actions through fear of divine retribution.

William Clayton’s Journals: Emma’s Resistance

William Clayton, Joseph Smith’s scribe, offers additional insights into the relationship between Joseph and Emma during this period. His journals document Emma’s vocal opposition to polygamy and her attempts to fight back against Joseph’s impositions. One of the most revealing entries comes from July 12, 1843, when Joseph dictated the revelation on celestial marriage to Clayton.

“On the morning of the 12th of July, 1843, Joseph and Hyrum Smith came into the office in the upper story of the brick store. They were talking on the subject of plural marriage. Hyrum said to Joseph, ‘If you will write the revelation on celestial marriage, I will take 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’” 

(An Intimate Chronicle: The Journals of William Clayton, ed. George D. Smith, p. 101).

Joseph’s response—“You do not know Emma as well as I do”—shows that he was fully aware of Emma’s opposition to polygamy. This was not a matter of Emma needing to be “convinced” of the doctrine; rather, she was resolutely against it, and Joseph knew that his revelation would not sway her. Clayton’s account also shows that Joseph was willing to go to great lengths to get Emma to accept his adulterous behavior, even if it meant manipulating her with threats of divine punishment.

Later in Clayton’s journal, we see the fallout from Joseph’s attempt to force the revelation on Emma. Hyrum took the revelation to her, and her response was exactly as Joseph predicted.

“Hyrum then took the revelation to read to Emma. Joseph remained with me in the office until Hyrum returned. When he came back, Joseph asked him how he had succeeded. Hyrum replied that he had never received a more severe talking to in his life—that Emma was very bitter and full of resentment and anger”

 (An Intimate Chronicle: The Journals of William Clayton, p. 101).

Emma’s fury is palpable. Far from passively accepting Joseph’s so-called revelation, she fought back with all her strength. This account exposes the myth that Emma quietly accepted polygamy; in reality, she was deeply opposed to it and expressed her opposition in no uncertain terms.

Burning the Revelation: Emma’s Act of Defiance

One of the most dramatic moments in the saga of Emma’s resistance to polygamy was her decision to destroy the original copy of the revelation. According to Brigham Young, Emma took the document and burned it, an act that symbolized her complete rejection of the doctrine and her refusal to bow to Joseph’s manipulations.

"Emma took that revelation when Joseph was alive and put it in her pocket and said she would not accept it at all and she burned it up" (Journal of Discourses, Vol. 17, p. 159).

Emma’s burning of the revelation was not just an act of defiance; it was a powerful statement of her refusal to submit to a system that sought to reduce her to a passive participant in Joseph’s affairs. Her actions demonstrate that she was unwilling to allow Joseph to use religion as a weapon against her, even as he claimed divine approval for his actions.

A Tool of Coercion and Control

The true nature of Doctrine and Covenants Section 132 becomes clear when examined through the lens of Joseph’s relationship with Emma. This revelation was not about the restoration of ancient biblical principles; it was about Joseph using religious authority to justify his own adultery and coerce his wife into submission. The language of the revelation, with its promises of blessings for Joseph and threats of destruction for Emma, is manipulative and abusive.

Joseph’s polygamy was never about spiritual fulfillment or divine commandment—it was about power, control, and the exploitation of religious belief to satisfy his own desires. Emma, to her credit, resisted this manipulation at every turn. She saw through Joseph’s deceit and refused to accept a doctrine that degraded her and violated the sanctity of their marriage.

Conclusion

The reality of polygamy in early Mormonism was far from the romanticized version often presented by the LDS Church. Joseph Smith’s revelation on celestial marriage, as outlined in Doctrine and Covenants Section 132, was a tool of coercion used to manipulate Emma into accepting his adulterous behavior. The language of the revelation, filled with threats and ultimatums, reveals a man desperate to justify his actions through religious means. William Clayton’s journals provide further evidence of Emma’s vocal opposition and the lengths to which Joseph went to impose his will upon her.

Emma’s resistance to polygamy and her defiance in burning the revelation show that she was not the passive, obedient wife that the Church often portrays her as. Instead, she was a woman who fought to maintain her dignity and autonomy in the face of relentless manipulation. The story of Joseph’s coercion of Emma is not one of divine revelation but of a deeply flawed man using religion to justify his own transgressions.

Sources:

Doctrine and Covenants, Section 132.

William Clayton, An Intimate Chronicle: The Journals of William Clayton, ed. George D. Smith, Signature Books, 1995.

Brigham Young, Journal of Discourses, Vol. 17, p. 159.