The Polyandry Problem: Joseph Smith’s Marriage to Other Men’s Wives

Another controversial and ethically troubling aspect of Joseph Smith’s practice of polygamy was his engagement in polyandry, where he married women who were already married to other men. This practice raises serious ethical, spiritual, and historical questions about Joseph Smith’s conduct, especially since many of these marriages occurred without the knowledge or consent of the women’s husbands. In several cases, Joseph Smith sent the husbands of these women on missions and married their wives while they were away. These actions not only damaged relationships but also contributed to the growing sense of secrecy and betrayal in Joseph’s inner circle, including his own wife, Emma Smith.

The Polyandrous Marriages: Taking Other Men’s Wives

Joseph Smith's polyandrous marriages are well-documented in journals and historical records. Between 1841 and 1843, Joseph married several women who were already legally married to other men. These women included Sarah Ann Whitney, Zina Diantha Huntington Jacobs, Presendia Huntington Buell, and Sylvia Sessions Lyon, among others. These were not merely spiritual sealings for the afterlife; many of these marriages involved intimate relations.

One of the most disturbing aspects of these marriages is that Joseph often sent the women’s husbands away on missions, effectively removing them from the scene while he pursued their wives. For example, Joseph married Zina Diantha Huntington Jacobs while her husband, Henry Jacobs, was away serving on a mission for the church. Zina was already pregnant with Henry’s child at the time of her marriage to Joseph. Upon Henry's return, he was expected to accept Joseph's marriage to his wife, a fact that caused deep emotional turmoil for both Zina and Henry.

Another clear example is Marinda Nancy Johnson Hyde, the wife of Orson Hyde. While Orson was on a mission to Jerusalem, Joseph secretly married Marinda. When Orson returned, he was not initially informed about this marriage. The secrecy surrounding these unions indicates that Joseph knew these actions would be controversial and damaging, yet he continued to engage in them.

Emma Smith’s Friends: Betrayal Behind Her Back

Joseph’s practice of marrying the wives of other men extended to women who were close friends with his legal wife, Emma Smith. Eliza R. Snow and Elvira Cowles, both of whom were Emma’s close confidantes, were secretly married to Joseph without Emma’s knowledge or consent. These marriages, conducted behind her back, were not only betrayals of Emma’s trust but also of the trust between these women and their legal husbands.

Emma Smith’s reaction to Joseph’s polygamous marriages is well-documented. Though she eventually agreed to some of Joseph’s plural marriages—under extreme pressure—she was never fully aware of the extent of his polyandrous relationships. Emma’s heartbreak and anger are reflected in accounts of her confrontations with Joseph and the emotional toll his actions took on her. For instance, the marriage to Eliza R. Snow caused great tension between Emma and Joseph, with some sources claiming that Emma eventually forced Eliza out of the household.


The Secrecy and Deception of Joseph’s Polyandry

Joseph Smith’s polyandrous marriages were shrouded in secrecy, often conducted without the knowledge of the husbands or the general church membership. This secrecy suggests that Joseph was fully aware of how controversial and morally questionable his actions were, even within the framework of early Mormon teachings. The practice of sending men away on missions while marrying their wives behind their backs demonstrates a profound lack of transparency and ethical consideration.

In some cases, the women involved in these marriages later expressed their own confusion and discomfort with the situation. Presendia Huntington Buell, for example, was already married to Norman Buell when Joseph proposed to her. She later recounted how she felt pressured into the marriage due to her belief in Joseph’s prophetic authority. This manipulation of spiritual belief to justify such relationships reflects the exploitative nature of Joseph’s polyandrous marriages​.

Dismantling the Apologetic Claims

LDS apologists often attempt to defend Joseph Smith’s polyandrous marriages by claiming that they were merely “eternal sealings” with no physical component. However, evidence from historical documents, including journal entries and legal testimonies, directly contradicts this claim. In the Temple Lot Case, for instance, several of Joseph’s plural wives testified under oath that their marriages to Joseph included intimate relations, further debunking the apologetic claim that these marriages were purely symbolic.

Moreover, Doctrine and Covenants 132, the section of LDS scripture that supposedly justifies plural marriage, makes no mention of polyandry. The revelation explicitly states that polygamy is sanctioned for the purpose of "multiplying and replenishing the earth," which is incompatible with the idea of marrying women who were already legally bound to other men. There is no scriptural precedent for Joseph’s polyandrous relationships, further calling into question the divine legitimacy of his revelatory claims and actions.

The Emotional Fallout: Destroying Marriages and Trust

The emotional and spiritual damage caused by Joseph’s polyandrous marriages cannot be overstated. Many of the women involved were torn between their loyalty to Joseph as a religious leader and their devotion to their legal husbands. Men like Henry Jacobs and Orson Hyde were placed in impossible situations, expected to accept their wives' marriages to Joseph while still maintaining their own marriages. The betrayal these men must have felt is palpable in the historical record.

Furthermore, the secrecy and deception surrounding these marriages created a climate of distrust and suspicion within the early church. Joseph’s own wife, Emma, struggled with the knowledge that her husband was marrying women—sometimes her own friends—without her knowledge or consent. The emotional toll this took on Emma is evident in her later years, as she distanced herself from the church and its leadership after Joseph’s death​.

Conclusion: A Deeply Troubling Practice

Joseph Smith’s practice of polyandry, where he married women who were already legally bound to other men, is one of the most troubling aspects of his life and leadership. The secrecy, manipulation, and betrayal involved in these marriages reveal a leader willing to exploit his followers’ trust and devotion for personal gain. While apologists may attempt to justify these marriages as spiritual unions, the historical evidence shows that they were anything but symbolic. These relationships involved deception, physical intimacy, and a profound disregard for the emotional well-being of the women and men involved.

The ethical implications of Joseph’s polyandrous marriages continue to cast a shadow over his prophetic claims, challenging the narrative of divine inspiration and raising serious questions about his conduct as both a religious and moral leader.

References:

Temple Lot Case Depositions, Joseph Smith Papers.
Doctrine & Covenants Section 132, LDS Scriptures.
Zina Diantha Huntington Jacobs, History of Henry Jacobs.
Marinda Nancy Johnson Hyde, Journal of Orson Hyde.
Presendia Huntington Buell, Early Mormon Women’s Testimonies.