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cosmology the contradiction between smith s ontology and the utah cosmology of spirits that built on d c 132 was not a problem for the church at large when the distribution and teaching about historical sermons was more or less nil at least until the turn of the twentieth century but by then even outsiders had noticed it and in the 1890s close readings by church scholars of smith s preaching like the work of general authority b h roberts created a perceived need for theological continuity no one likes a paradox the superstructure of teachings around d c 132 and the reports of smith s sayings produced the following conundrum in the desired path of apologetic harmony one could not critique smith directly and calling out the polygamists of utah for false theologies was not a conceivable or desirable strategy for roberts nor is it now the problem was gradually dealt with by two methods 3 the two methods the first came by roberts who inaugurated a fusion of nauvoo and utah that stuck to latter day saint thought thereafter reading smith s sermons and revelations while preserving the polygamy theology of utah roberts argued that human preexistence must have come in two phases first humans had always existed as intelligences these were in roberts s words eternal egos ego latin for i echoing freud 4 that preceded the second phase of premortal existence spirit birth and childhood to an adult spirit state in the realm of premortality in a favorite mormon pastime of theology by analogy roberts joined nauvoo and utah concepts by having egos minds intelligences born into spirit bodies formed in pratt s heavenly mothers wombs thus intelligences inhabit spirits that when grown and according to god s timetable are born to women on earth to inhabit flesh the point of these transitions was read from john chapter 5 like smith s king follett sermon humans are brute fact treading in the paths of the gods before them progress is the eternal story not some final goal of that progress roberts s idea was repeated extensively in church literature and then occasionally in church general conference addresses up to the end of the twentieth century 5 the second method of dealing with the inconsistency between nauvoo and utah was to slip between the unavailable alternatives the postulate was that joseph smith s sermons were mistaken not because smith was wrong but because his scribes made grave errors it was and probably still is as illustrated with some current movement of several strands 6 far easier to give up auditors like clayton and bullock since they were not the foundation of the faith in 1912 roberts s leaders especially joseph f smith s first presidency felt uncomfortable enough about the literary resurrection of nauvoo that they banned the follett sermon cutting it from the soon to be published sixth volume of history of the church of jesus christ of latter day saints the young pratt snow superstructure for d c 132 didn t need the rest of nauvoo it was cogent enough on its own for the presidency it was not until 1938 that roberts s ideas once again received an official imprint in the footnotes of joseph fielding smith s teachings of the prophet joseph smith but it was a quiet rebirth joseph f smith s counselor charles w penrose and later seventy in 1985 apostle bruce r mcconkie publicly fought roberts s amalgamation of utah and nauvoo the former long after the ban of follett the latter long after its resurrection they were in essence loyal to the young pratt snow theological pillars of polygamy the 1912 ban and 1938 revival of king follett made continuing long waves in the doctrinal pond 7 next time a little on the metaphysics of polygamy and the afterlife as it relates to the proclamation on the gods see stapley brigham young s garden cosmology ︎ on joseph smith saying the spirit of god is a substitute for blood but no mention of some kind of cardiac analogy see woodruff journal mar 20 1842 the proclamation was the family a proclamation to the world 1995 the church of jesus christ of latter day saints on editing the follett sermon see smith king follett sermon ch 2 on the proclamation see taylor g petrey tabernacles of clay sexuality and gender in modern mormonism chapel hill the university of north carolina press 2020 chs 2 4 on orson pratt s reasoning see the preexistence of man ︎ for another example of the process see stephen c taysom a uniform and common recollection joseph smith s legacy polygamy and the creation of mormon public memory 1852 2002 dialogue a journal of mormon thought 18 no 1 spring 1985 9 105 ︎ roberts s usage was something like that of william e gladstone primer of homer 1878 142 the ego the mere personality ︎ roberts was not alone in his project others had come up with similar or identical ideas see for example orson f whitney diary feb 7 1907 box 3 fd 1 mss 188 merrill cazier library special collections utah state university logan utah ︎ e g denver snuffer and lately others who claim joseph smith never introduced polygamy was murdered by apostles and that scribes colluded in inventing d c 132 and other texts ︎ roberts what is man 387 for penrose mcconkie and the background of the roberts story along with the shading of smith s sermons see smith king follett sermon chs 3 4 ︎ filed under uncategorized tagged with bible christianity cosmology faith jesus joseph smith spirts joseph smith and the 1995 lds proclamation on the family part 6 august 12 2025 leave a comment the metaphysical justification of polygamy rewriting joseph smith and the politics of sealing during smith s last five years he engaged in expansive cosmological ontological construction after his escape from missouri custody in 1839 to his death in 1844 he turned even further from classical theological orthodoxy the initial part of that turn was an astonishing backtrack of classical thought on causation in brief smith proposed over a number of sermons that human spirits souls have no beginning as individual agents the individual human mind spirit soul was not contingent he pressed this into service as a compassionate solution to the age old identity problem survivors could be sure of their dead loved ones those loved ones must continue to exist in continuity as the same minds they knew in life there was no beginning of the individual soul or spirit and therefore no end the approach was a scientific one things that begin will end smith an opponent of annihilation or soul death saw ironclad logic this crossed swords with ideas and literature produced by a number of his colleagues orson pratt for example who repeated classical arguments for the existence of god in first cause language as philosophers might say in smith s universe each soul is a brute fact needing no reason for being the classical principle of sufficient reason does not apply from 1839 to his famous easter sunday king follett sermon delivered only months before his death smith s teaching that souls were eternal fixtures of reality was consistent and regular he was very clear that the assertion was not about matter but about personhood this was the comfort of the bereaved louisa follett on the latter one auditor reported simply how came spirits why they are and were self existing as all eternity 1 this ontology this outlook about the nature of human beings fell away in favor of another picture of the cosmos as polygamy became public after smith s death polygamy was a difficult proposition for most latter day saints in addition to the frequent declarations that the highest exaltation depended on engaging in plurality it needed a cosmology an argument of legitimacy much as brigham young s 1852 denial of priesthood and temple ordinances to black church members needed an ultimate metaphysics that became the viscious idea that blacks were less worthy spirits by acts in the preexistence 2 it took some time for this cosmology or metaphysics if i can use the term to develop smith did not seem to provide a metaphysics of polygamy beyond the necessity of obedience to god in a restoration of all things and the creation of worlds worlds populated with humans who would be the children of the gods as humans on earth are children of god created by god through a first man and woman gen 2 this is a part of d c 132 63 they wives are given unto a man to multiply and replenish the earth herein is the work of my father continued this was the book of mormon regulation more children on earth via polygamy jacob 2 24 30 but this didn t answer to an ultimate reasoning to get there required flushing parts of joseph smith s teaching and then reinterpreting other parts that reinterpretation would lead finally to the ideas of the proclamation smith s teachings the start of this reinterpretation of joseph smith was his own revelation text the faithful sealed were promised d c 132 that they would continue to increase have children in the celestial glory and a continuation of the seeds 3 joseph smith apparently saw this continuation as an emulation of god god himself finds himself in the midst of spirits and glory because he was greater saw proper to institute laws whereby the rest could have a privilege to advance like himself that they might have one glory upon another in all that knowledge power and glory c in order to save the world of spirits i know that when i tell you these words of eternal life that are given to me i know you taste it and i know you believe it 4 this was adoption god adopts spirits into his family the extension of pauline adoption was an early idea in mormonism it appears in the narration of a joint vision of heaven that smith and his scribe sidney rigdon received in 1832 for we saw him even on the right hand of god and we heard the voice bearing record that he is the only begotten of the father that by him and through him and of him the worlds are and were created and the inhabitants thereof are begotten sons and daughters unto god smith extends this to god as the adoptive father of spirits by selection taken from what must be an infinite supply of spirits this appears as a prototype of the christian adoption of romans 8 and its expansion in d c 76 noted above brigham young in company with thought leaders like eliza r snow and william w phelps leading the way with poetry and fiction reinterpreted smith s eternal spirits without beginning as spirits eternally produced that is born from heavenly wombs snow s 1845 poem my father in heaven which advertises spirits born in heaven was set to music and by the 1852 printing of d c 132 had become brigham young s favorite hymn retitled as o my father one he requested with some frequency phelps s hymn a voice from the prophet come to me and his fiction paracletes voiced similar ideas 5 the 1856 utah editing of smith s king follett sermon inserted the phrase there never was a time when there were not spirits spirits are eternal in other words individual spirits do not have to be eternal but spirits as a category have always been a part of the great multiverse when william clayton attempted to publish a collection of reports of smith s nauvoo teachings including those on the nature of spirits young quashed the effort seeing it as a possible competition over against current leaders 6 in his king follett sermon joseph smith had gathered together his pronouncements over the previous few years including his interpretation of john chapter 5 jesus did the things he saw his father do god the father of jesus also had a heavenly father as young interpreted smith god was not just an exalted man himself but one in an infinite back trail of gods polygamy s metaphysics via brigham young orson pratt eliza r snow etc those gods continued the expansion of kingdoms of heaven by producing spiritual progeny not by adoption as smith had it but by impregnating their many wives and then creating worlds and peopling them with human beings a process they began themselves with an earthly sexual congress with physical bodies t his physical body birth facilitated by the heavenly parents an adam and eve first eating physical fruits 7 there was a leap of logic here how did physical sex partners produce spirit beings as children various answers were proposed for the conundrum but the assertion provided an explanation for the divine purposes of polygamy it was all about procreation both on earth and in heaven a perfect symmetry as it were the analogy with teachings on blacks and priesthood was in place the kernel of these teachings lay in part within d c 132 itself and a developing interpretation of joseph smith s preaching as noted william clayton had summarized joseph smith s may 16 1843 teaching with those who are married by the power authority of the priesthood in this life continue without committing the sin against the holy ghost will continue to increase have children in the celestial glory two months later the revelation formalized similar words as the voice of god after death a sealed couple shall pass by the angels and the gods which are set there to their exaltation and glory in all things as hath been sealed upon their heads which glory shall be a fullness and a continuation of the seeds for ever and ever and narrow the way that leadeth unto the exaltation and continuation of the lives abraham received promises concerning his seed which were to continue so long as they were in the world and as touching abraham and his seed out of the world they should continue both in the world and out of the world should they continue as innumerable as the stars and by this law polygamy are the continuation of the works of my father where in he gloryfieth himself wives are given to a man to multiply and replenish the earth according to my commandment to fulfill the promise which was given by my father before the foundation of the world for thine exaltation in the eternal worlds that they women may have bear the souls of men for herein is the work of my father continued 8 after smith s death it was a certain literal interpretation of his words that laid the foundation of justification for polygamy the metaphysical foundation for polygamy included not just spirits born in heaven but the increased production of spirits via the sexual union of exalted polygamous couples in heaven a man with many wives in heaven could produce spirit posterity much faster than a monogamous man in heaven and therefore possess far more glory than the man with only one or two wives orson pratt noted that it was only gestation time that slowed the progress of a patriarch in building his own kingdom in the afterlife women still took their time to provide those spirit children the justification meant motivation multiply and replenish the side logic was that there would be far more women than men in highest heaven hereafter brigham young when a man commences the work of his exaltation he begins at the last thing that will be completed our spirits thousands of years ago were first begotten and at the consummation of al...