For the past four months my husband has been renovating his Grandfather’s 1960s cabin. It sits four hours away on a small grassy hill overlooking a lake that is fed by a creek which trickles through a beautiful valley surrounded by pine and aspen trees. It’s a lovely place to be, especially when you have a lot on your mind as he does. His life is in a state of transition. I suppose the renovation of the cabin is his way of finding something tangible that is also in a transition and in need of tender care. They can bond together- he and his Grandfather’s cabin. Hopefully they both come out better and stronger at the end of their journey.
The uncertain future in a husband’s life naturally spills into uncertainty for his family. These thoughts are difficult to sit with so I have also found a way to escape- to bond with an old family relic of my own. To my surprise this relic of choice, though intangible, also needs renovation. This paper is my tangible way to reshape it. Hopefully we will come out better and stronger at the end of our journey together too. My old family relic is polygamy.
I’ve been sharing my life’s journey with my husband for 27 years. Marriage has been a beautiful ride for us. My husband has been loyal and loving. I have always felt safe and secure in his care. When Adam and Eve were introduced to each other at the culmination of the creation, they were taught the first doctrinal command for which humankind could depend for safety, security, and happiness, “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” [1] The word “wife” in this command teaches us that the first marriage was performed, not in this fallen world but in the Garden of Eden. This beautiful institution of marriage was started from the very beginning of human existence. The mandate to marry was reiterated again in latter day scripture: “Wherefore, it is lawful that he should have one wife, and they twain shall be one flesh, and all this that the earth might answer the end of its creation.” [2] How do we model a rewarding marriage? The words “one flesh” and “twain” in these scriptures can give us a clue. God’s ordained marriage is between one man and one woman. It is monogamous- in act and in thought. We know that Adam and Eve followed this command to be “one flesh” and they taught it to their children, “And Adam knew his wife, and she bare unto him sons and daughters, and they began to multiply and to replenish the earth. And from that time forth, the sons and daughters of Adam began to divide two and two in the land.” [3] The children of Adam and Eve left their father and mother two by two and formed monogamous family units.
What else do we learn about marriage in this first command issued in the Garden of Eden? Adam is instructed to “cleave unto his wife”. To cleave means “to adhere firmly and closely or loyally and unwaveringly”. It comes from the Old English verb clifian, meaning “to adhere.” [4] This admonition to cleave is clearly explained in The Church Handbook of Instruction:
“God has commanded husbands and wives to cleave to each other. In this context, the word cleave means to be completely devoted and faithful to someone. Married couples cleave together by loving and serving each other. Cleaving also includes total fidelity between husband and wife. Physical intimacy between husband and wife is intended to be beautiful and sacred. It is ordained of God for the creation of children and for the expression of love between husband and wife. Tenderness and respect—not selfishness—should guide their intimate relationship.” [5]
The Lord further explained that to cleave means to love thy wife with all thy heart. [6] All thy heart, not just a portion of it. We are also admonished by Paul in the New Testament to “let love be without dissimulation. Abhor that which is evil; cleave to that which is good.” [7] Dissimulation is the fact of trying to hide your real feelings, character, or intentions. [8] We are to abhor whatever causes us to fake our feelings of love and instead adhere to our spouse in a marriage that allows us to be truly intimate in heart, mind, and body.
Even with the repeated explanations by God in scripture describing marriage in its proper form of monogamy, the doctrine of polygamy began to be practiced in the early restoration church and is still an eternal truth we believe in today. However, the very nature of polygamy makes it impossible for a husband to “cleave” to his wife. Polygamy causes a husband to turn away from his relationship with one wife, severing loyalty and emotional safety even if for a short time, to find it in the arms of another. Orson Pratt, an ardent supporter of polygamy in pioneer Utah, justified multiplying the command to become “one flesh” by comparing a husband of polygamist wives with Jesus and His believers. Pratt specifically pointed to Jesus’ words, “I pray for all them that shall believe on me through their words (the Twelve), that they all may be one, as thou Father art in me, and I in thee; that they may be made perfect in one.” [9] However, Jesus’s instruction for us to all be one with him and the Father is plausible because, as God, He can listen to every child’s prayer and succor every woman's heartache in the very same moment all around the world. A man does not have that capacity. Additionally, “one flesh” represents more than one in purpose. As the church handbook stated above, it also refers to one in body- physical intimacy.
So here I sit wondering if there are secrets to be uncovered in my old family relic. How did my ancestors honor the command to be one flesh and to cleave while living in polygamy? Then I came upon it. The hidden door that every old home seems to have. There is a second definition of “cleave” found in the dictionary that needs to be explored. For you see, “cleave” is part of an exclusive lexical group known as contronyms: words that have two meanings that contradict one another. This definition comes from Old English clēofan “to split” or “to divide by or as if by a cutting blow : SPLIT.” [10] Polygamy causes husbands and wives to cleave (or split) from one another in the same way that monogamy allows husbands and wives to cleave (or adhere) to one another.
Even the scriptures use the second definition of the word cleave. “The Lord set his foot upon this mount, and it shall cleave in twain, and the earth shall tremble, and reel to and fro, and the heavens also shall shake.” [11] I visualize this and imagine that Polygamy might cause the same outcome- emotions to reel to and fro, love to tremble, and trust to shake. Another verse adds more imagery, “And his feet shall stand in that day…and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley.” [12] Polygamy, it seems to me, could also create a very great valley to divide marital relationships through deception and dissemination.
In my readings of personal accounts of various polygamous wives, I have seen evidence of this type of cleaving. I will share a few of their own words to illustrate that in polygamy relationships divide, emotions reel to and fro, love trembles, and trust is shaken. These accounts come from the following women’s lives:
Fanny Stenhouse was the 1st wife of an English missionary. They married in 1850 and then served a mission together in Switzerland. It was while in Switzerland in 1852, that the doctrine of polygamy became public. The leaders of the church there put the burden on Fanny to explain and comfort all the new female saints who questioned it. Her family traveled to Utah in the mid 1850s where polygamy was eventually established in her home in 1863. After 16 years she and her husband left Utah and the church. She wrote a book that illustrated her deep love for the restored gospel when she was converted to it in England but she didn’t hold back writing about the heartbreak she felt and witnessed in Utah once polygamy was instituted. [13]
Ann Eliza Young was born in 1844 and grew up in a polygamous home as a child. She boarded at and interacted with Brigham Young’s household as a young teenager while an actor at the community theater. She married an abusive man whom she divorced after having 2 children and then married Brigham as his 19th wife at the age of 24. He quickly lost interest in her and she endured a long court battle before being granted alimony from him. [14]
Eliza Churchill Webb joined the church in Kirtland Ohio and lived monogamously for 12 years until just before the Mormon exodus from Nauvoo when her husband took a 2nd wife in 1846. She is the mother of Ann Eliza Young described above. [15]
Annie Clark Tanner married Joseph Tanner, a faculty member at Brigham Young Academy as his 2nd wife in 1883, and spent most of her married life living in secret after the manifesto outlawed polygamy. Even after the manifesto, her husband went on to marry 3 more women. [16]
Zina Young was married to Henry Jacobs at the time of her sealing to Joseph Smith. She became a sixth plural wife to Brigham Young and served as the 3rd General Relief Society President. [17]
Phebe Woodruff in 1837 married Wilford Woodruff who also took many wives. At the age of 70 he married a 25 year old. He became the fourth president of the church and issued the Manifesto ending polygamy. [18]
Relationships Divide
The scripture from Zechariah cited previously paints a picture of great valleys forming. This analogy can be applied to the separation and deception that occurs in polygamy. Fanny Stenhouse mused that no matter how much a woman believes in the doctrine of plural marriage, estrangement begins when she tries to hide from her husband all her secret sorrows.”She may keep up an appearance of tranquility, and when spoken to about plural marriage may lead people to believe that she is happy.” [19] At one point she described her life as “one continued series of deceptions, as was also that of my husband, and we began habitually to wear the mask when in each other’s presence.” [20] Annie Tanner lamented that “there is something so sacred about the relationship of husband and wife that a third party in the family is sure to disturb the confidence and security that formerly existed.” [21] She observed how a husband and wife rearing a family in monogamy have a common interest, but in polygamy
“the man’s interests are scattered. Too, he may be influenced by members of his other families. He would need to be, almost, a superhuman man to help each wife equally with the problems of rearing a family and to resist the biased influence of other family members.” [22]
As the valley stretched ever wider in the later years of life Annie Tanner remarked that “the bonds in a monogamous union may well be strengthened in the declining years. Polygamous bonds, in contrast, are severed in an overwhelming number of cases.” [23] Evidence from Michael Quinn's prosopographical study of early LDS church leaders tends to bear out this observation. He discovered that of the 72 General Authorities who entered into plural marriage, 39 were involved in broken marriages, including 54 divorces, 26 separations, and 1 annulment. [24] At one time when Annie was talking to a recent widow at her husband’s funeral, the widow said with some sadness, “Well, I had buried him years ago.” [25]
Love Trembles
In D&C 45 it says that the earth shall tremble when the mount is cleaved in twain. Love trembles when polygamy is practiced. Fanny Stenhouse explained the tricky place a husband finds himself: “If affectionate before in his love towards his wife and children, he has to suppress it all now, lest he should arouse jealousy in the heart of the other wife and be thought partial. He can never now manifest a husband’s or a father’s love; hence his own nature becomes cramped, and the affections of his heart are dwarfed.” [26]
She mourned,
“How much of true affection do the Mormon husbands lose! A man may have a dozen wives, but from them all combined he will not receive as much real love and devotion as he would from one alone. All true love has fled, and indifference has taken its place. In polygamy, love dies a natural death.” [27]
Ann Young observed that women never get used to polygamy “until they have in a great measure, or perhaps entirely, lost their love for their husbands.” [28] After Ann left Utah she saw an old couple clinging together and was thrilled with wonder that “there was such a thing as love, and devotion, and thoughtful care for women, and that every added wrinkle or silver hair brought more tender care and tenderer devotion.” [29] Zina Young felt that “a successful polygamous wife must regard her husband with indifference, and with no other feeling than that of reverence, for love we regard as a false sentiment; a feeling which should have no existence in polygamy.” [30]
Emotions reel to and fro
The earth shall reel to and fro when the mount is cleaved just as emotions reel to and fro in the daily life of polygamy. A gentleman visiting Salt Lake City for the first time once asked Ann Young where polygamy hurt the most."It hurts all over, body and soul, mind and heart," was her reply. "I can't tell a spot that it does not hurt.” [31] Eliza Webb gives us a glimpse into the changes of emotion that can occur when one day she is summoned to her ill husband's side after his early return home from a mission in Chicago:
“At first I declined going; so rebellious was I, and so bitter, that I actually felt that I could not go. There was a momentary feeling of triumph, that, in sickness or in trouble, my husband turned to me, his one true wife, for relief and comfort; that, however he might regard his younger wives while well and comparatively prosperous, he had no thought for them now; yet this feeling failed to move me,- as instantly, choking it almost before it became a definite thought, came the bitter impulse- ‘Let him alone; leave him to suffer; you have not been spared; why should you be more merciful than he has been? Let him feel what it is to need, and long for, and even starve for some one’s love and care, and yet have it denied him in all his longing and his need’; and for a moment I was actually glad that I had the power to inflict this pain.
“’Let one of the other wives go,’ I replied to the messenger's repeated and more urgent request. ‘I don’t see how I can leave.’
“ ‘But you must,’ was the imperative reply of the man; ‘your husband is very sick, and has sent for you, and I shall take no one else.’
“In a moment I relented. I felt ashamed of my selfish heartlessness; something of the old-time feeling came over me, and, with a sudden revulsion of emotion, such as only women ever feel, I was as anxious now to go to him as I had before been indifferent. After all, he was my husband,--mine as he could never be anyone’s else. I had a claim on him that none of the rest had, and he had a claim on me too. It seemed now as though I could not get to him quickly enough. I made my preparations in feverish haste, with fingers that trembled with nervous impatience, and in a short time was on my way.”
While traveling to the destination, she daydreamed:
“I pictured to myself the pleasure of having my husband, for a little while even, all my own again. I would make the most of it. I would forget, by his sick bed, that there had ever been the slightest shadow between us. Polygamy should, in that sick chamber, be as though it never had existed. He had sent for me; he had chosen me out of all the rest to be the companion of his sick hours. In his sick-room, at least, my sway should be absolute, and I would not give up one bit of my authority to anyone else. There, at least, as in the days of long ago, he should be ‘mine,-mine only;’but alas! He could never again be ‘forever mine.’ In spite of my impatience, I was more really happy than I had been for years. I felt more like myself than I had since that fatal day in Nauvoo, when, after long and prayerful consultation, we decided that duty and right demanded that we should enter polygamy, and made the choice of the first plural wife. I was coming to my own again, and my life was positively glorified by the thought. His illness, rather than distressing, gladdened me. I should have, of course, the exclusive care of him, and he should miss nothing of the old love and tenderness in my regard for him. For the time, at least, we should be all in all to each other.”
Once she arrived she said that,
“I hurried to the sick-room of my husband, with my heart full of tenderness for him, my eyes brimming over with loving tears. But, in my dreamings, I had forgotten, or had ignored the fact, that others had the same right to minister to him, to care for him, to remain with and watch over him, that I had; and when I entered the room, the tenderness was driven from my heart, the tears from my eyes, and I stood there a polygamic wife, in the presence of three of my husband’s other wives, who had the same privileges of his room that I had, and who were doing their utmost to make the invalid comfortable.”
Eliza worked faithfully but mechanically in the sick-room for “all the heart had gone out” of her. Her feelings “seemed entirely dead.” She “hadn’t the slightest emotion for the man who lay before” her. She explains,
“with the last flickering light that burned so brightly for a little while, until it entered the sick-chamber and was met by the chilling breath of the ghostly presence of polygamy, my life’s romance went out forever. The life or death of one man could not change the face of the world to me. Where I had thought I was strong, I was weak; my dream was broken; life was henceforth a dead level of mere existence. My only thought was to get away. I took my daughter, as soon as I could with decency leave, and went on a visit to some relatives in Southern Utah, saying farewell to my domestic circle, without one regret.” [32]
Fanny Stenhouse described her emotional turmoil living in polygamy this way, “I would prostrate myself in humility and repentance before the Lord, and would plead for strength to endure and submit to His will. Then again, I would pace the room, my soul filled with rebellion, and heartfelt curses against a system which had so withered and blighted all my life.” [33]
Trust shakes
Lastly, we will explore how trust shakes in polygamy. Fanny Stenhouse said that when a second wife was brought to their home she had “no longer any desire to confide in” her husband. [34] The night that Annie Tanner was married to Joseph Tanner, he and his first wife dropped Annie off at her parent’s home with a promise that Joseph would visit her in two weeks. He didn’t show. She “was brokenhearted” that he would “treat his appointment to come so lightly.” She “craved some assurance of his love after placing her all on the marriage altar”. A week later when he finally came her “enthusiasm was gone.” She was “never sure he would keep his appointments after that first disappointment.” [35] Annie wrote in her autobiography, “The wife in polygamy does not feel the security that I imagine monogamous women feel, and a husband could scarcely assume the same responsibility of a plural wife’s happiness or welfare as a monogamous marriage makes possible.” [36] Annie witnessed that many times if things didn’t go just right for the husband in one home, he would go to another. In these observations she concluded that “monogamous marriages are by far the more successful. They give security and confidence and these are the requirements for happiness.” [37] Some wives become so afraid of being “forsaken altogether that they deceive their husbands and make them believe that they are satisfied” in the arrangements. They know that the “best provisions are usually made for the home where the husband stops most frequently.” [38] After her public defense of polygamy at a large meeting in 1882 Phebe Woodruff was approached by a friend asking if her views had suddenly changed on the subject. In her reply, Phebe was alleged to have revealed her private distrust that she would always be physically taken care of by her husband. She responded, “I have not changed… but Sister, I have suffered all that a woman can endure. I am old and helpless, and would rather stand up anywhere and say anything commanded of me, than to be turned out of my home in my old age, which I should most assuredly if I refused to obey counsel.” [39]
The Book of Mormon prophet, Jacob, summed up these four effects of polygamy when he preached to the brethren of the church, “Ye have broken the hearts of your tender wives (love trembles), and lost the confidence of your children (trust shakes), because of your bad examples before them; and the sobbings of their hearts (emotions reel to and fro) ascend up to God against you. And because of the strictness of the word of God, which cometh down against you, many hearts died, pierced with deep wounds (valleys form).” [40] He commanded them, “Wherefore, my brethren, hear me, and hearken to the word of the Lord: For there shall not any man among you have save it be one wife; and concubines he shall have none” [41]
One last command for monogamy is found in the 1835 publication of the Doctrine and Covenants 101:4. It was also included in the 1844 manuscript as section 109 but printing of that edition was halted when Joseph was killed. “Inasmuch as this church of Christ has been reproached with the crime of fornication, and polygamy: we declare that we believe, that one man should have one wife; and one woman, but one husband, except in case of death, when either is at liberty to marry again.” [42] Interestingly, Doctrine & Covenants 132, the section on plural marriage, was not added to the D&C until the 1876 publication- the same publication where D&C 101 was removed. [43]
With the publication of the Joseph Smith Papers, [44] new statements by Joseph Smith regarding polygamy have come to light. Joseph having conjugal polygamist wives is not a slam dunk case. [45] Yes, he was sealed to women in his lifetime but not in polygamous marriages. [46] Biographer Richard Bushman said that “Nothing in his later life excited Joseph more than the idea of joining together the generations of humanity from start to finish,” and that Joseph “did not lust for women so much as he lusted for kin.” [47] Church historian Leonard Arrington mused in his journal that maybe Joseph's devotion to uniting his community in a way in which everyone he loved would be together forever had “unintended consequences” as it moved in the direction of plural marriage over time. [48]
While the practice of polygamy has been denounced by church leaders, [49] the principle of eternal polygamy still lingers. This is what gives so many believing members of the church such heartache. In his October 2023 conference address, President Oaks acknowledged the worry that some have regarding sealings:
“We have a loving Heavenly Father who will see that we receive every blessing and every advantage that our own desires and choices allow. We also know that He will force no one into a sealing relationship against his or her will. The blessings of a sealed relationship are assured for all who keep their covenants but never by forcing a sealed relationship on another person who is unworthy or unwilling.” [50]
The policies on proxy sealings have also changed slightly. [51] I’m grateful for these small movements toward eternal equality.
It’s been about a year since I opened the door and walked through the halls of my family relic. Through this paper I’ve thrown open the windows and allowed the light to shine into the dark places [52]. Having my perspective change on God’s true form of marriage [53] has given me more confidence as a woman and more desire to strengthen my own marriage as an equal partner. It has also spilled into my beliefs about our Mother in Heaven that have helped me to better understand my eternal identity and divine potential.
LDS playwright and author, Carol Lynn Pearson’s view on this topic matches mine:
“Even though, as you can tell, I personally reject polygamy as God-commanded or as a ‘higher’ form of marriage, I honor the lives and the commitment of our ancestors who did accept what they felt was a divine call to live that order.” [54] I give grace to the early church leaders who tried to understand and then execute heavenly things. I give grace to current church leaders whose minds and hearts may be preoccupied with more pressing issues. All will be revealed and sorted by God eventually. My husband concluded an email to me recently while he was working at the cabin by writing, “I'm sure you know that you own my 100%. Fully and completely yours alone and forever.” We recommit to cleave [1] to each other with our heart, mind, soul, and body without allowing the thought of polygamy to cleave [2] our relationship. Let us all cleave [1] to the scriptures so that our confusion over history doesn’t cleave [2] our commitment to the true doctrines of the church.
NOTES:
[1] Gen 2:24, Moses 3:24, Abraham 5:18 [Back to manuscript].
[2] D&C 49:15-16 [Back to manuscript].
[3] Moses 5:2-3 [Back to manuscript].
[4] https://www.merriam-webster.com/dictionary/cleave#h1
--- [Back to manuscript].
[5] General Handbook 2.1.2 [Back to manuscript].
[6] Doctrine and Covenants 42:22 [Back to manuscript].
[7] Romans 12:9 [Back to manuscript].
[8] https://dictionary.cambridge.org/dictionary/english/dissimulation --- [Back to manuscript].
[9] John 17:20-23; A Sermon by Elder Orson Pratt, Sen., Delivered in the Tabernacle, SLC, July 24, 1859 [Back to manuscript].
[10] https://www.merriam-webster.com/dictionary/cleave#h2
--- [Back to manuscript].
[11] Doctrine and Covenants 45:48 [Back to manuscript].
[12] Zachariah 14:4 [Back to manuscript].
[13] Tell it all: the story of a life's experience in Mormonism by Stenhouse, Fanny, 1829-; 1875, Hartford, Conn. A.D. Worthington [Back to manuscript].
[14] Wife No.19 by Young, Ann Eliza, 1844-1917 Publication date 1972 Publisher New York, Arno Press [Back to manuscript].
[15] https://www.familysearch.org/tree/pedigree/landscape/L4BJ-1GF; Wife No. 19 [Back to manuscript].
[16] A Mormon Mother: an autobiography by Tanner, Annie Clark, 1864-1941, 2006, SLC, Tanner Trust Fund, University of Utah Library [Back to manuscript].
[17] https://history.churchofjesuschrist.org/blog/zina-d-h-young-leader-and-comforter-of-the-relief-society --- [Back to manuscript].
[18] https://wilfordwoodruffpapers.org/wives-and-children --- [Back to manuscript].
[19] Tell It All Page 460; https://wilfordwoodruffpapers.org/wives-and-children
--- [Back to manuscript].
[20] Tell It All Page 476 [Back to manuscript].
[21] A Mormon Mother Page132 [Back to manuscript].
[22] A Mormon Mother Page 269 [Back to manuscript].
[23] A Mormon Mother Page 273 [Back to manuscript].
[24] https://issuu.com/utah10/docs/uhq_volume46_1978_number1/s/129529
--- [Back to manuscript].
[25] A Mormon Mother Page 273 [Back to manuscript].
[26] Tell It All Page 476 [Back to manuscript].
[27] Tell It All Page 462 [Back to manuscript].
[28] Tell It All Page 460 [Back to manuscript].
[29] Wife No.19 Page 323 [Back to manuscript].
[30] Richard S. Van Wagoner, Mormon polygamy : a history, 1992 SLC, Utah: Signature Books p 153 [Back to manuscript].
[31] Wife No.19 Page 108 [Back to manuscript].
[32] Wife No.19 Page 337 [Back to manuscript].
[33] Wife No.19 Page 422 [Back to manuscript].
[34] Tell It All Page 460 [Back to manuscript].
[35] A Mormon Mother Page 68 [Back to manuscript].
[36] A Mormon Mother Page 269 [Back to manuscript].
[37] A Mormon Mother Page 272 [Back to manuscript].
[38] Tell It All Page 462 [Back to manuscript].
[39] Mormon Polygamy Page 152; Anti-polygamy standard June 1882 p. 20
[Back to manuscript].
[40] Jacob 2:35 [Back to manuscript].
[41] Jacob 2:27; I did not address the polygamy loophole often referred to in Jacob 2:30 because it has been written about by other notable scholars. See Breakdown of Jacob 2:30; Gwendolyn Wyne Jacob 2:30; https://gwendolynwyne.com/an-enemy-hath-done-this-the-seed-and-weeds-of-polygamy/; Steve Reed,, “A Proposed Reinterpretation of Jacob 2:30; --- [Back to manuscript].
[42] https://www.josephsmithpapers.org/paper-summary/doctrine-and-covenants-1835/1#full-transcript --- [Back to manuscript].
[43] https://www.churchofjesuschrist.org/study/history/topics/doctrine-covenants?lang=eng To keep this paper short, I haven’t addressed D&C 132. For more information, please refer to https://www.youtube.com/@MichelleBStone; Whitney N. Horning, Joseph Smith Revealed: A Faithful Telling (USA, 2022) [Back to manuscript].
[44] https://www.josephsmithpapers.org/ [Back to manuscript].
[45] Whitney N. Horning, Joseph Smith Revealed: A Faithful Telling (USA, 2022) page 283; [Back to manuscript].
[46] https://byustudies.byu.edu/wp-content/uploads/2020/01/14.3IrvingLaw.pdf
--- [Back to manuscript].
[47] Richard Lyman Bushman, JosephSmith: Rough Stone Rolling (New York, Alfred A Knopf, 2005) P. 422,440 [Back to manuscript].
[48] Carol Lynn Pearson, The Ghost of Eternal Polygamy (Walnut Creek, CA, 2016) p.66 [Back to manuscript].
[49] Gordon B. Hinckley, Do Not Practice Polygamy, https://www.churchofjesuschrist.org/media/video/2012-08-1610-do-not-practice-polygamy?lang=eng --- [Back to manuscript].
[50] Dallin H. Oaks, Kingdoms of Glory, General Conference talk October 2023
[Back to manuscript].
[51] General Handbook of Instruction 38.4.1.7 https://www.churchofjesuschrist.org/study/manual/general-handbook/38-church-policies-and-guidelines?lang=eng --- [Back to manuscript].
[52] D&C 88:49 [Back to manuscript].
[53] https://www.youtube.com/@gwendolynwyne --- [Back to manuscript].
[54] Ghost of Eternal Polygamy Page 64 [Back to manuscript].
Full Citation for this Article: Driggs, Darla Porter (2024) "CLEAVE - The Contronym," SquareTwo, Vol. 17 No. 1 (Spring 2024), http://squaretwo.org/Sq2ArticleDriggsCleave.html, accessed <give access date>.
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