Простите повторяю свой пост для обсуждения..так как он потерялся на прошлой странице.
Часто мнение однозначно - если пророк то верить всему что он сказал, если ошибся - значит не пророк. Но...
Ребята Пророк может совратиться..И этому есть примеры в Библии. Каждое пророчество нужно принимать очень осторожно..так как оно влияет на вас. Вы думаете что принять пророчество даже если оно трудное, или ложное - это заслуга, говорящее о готовности к Целестиальной славе.
Но если вы думаете, исследуете и не принимаете того, что как бы от Бога, но на самом деле не от него...так как после анализа пророчества вы понимаете, что оно сутью своей искажает саму Природу Божества...разве такой подход не говорит о том что вы трепетны в вашем отношении к Богу.
Не принять лжепророчество, это не меньшая заслуга чем пророчество принять.
Теперь о многоженстве.
Примеры многоженства у мусльман не подходят...Там нет равенства полов перед Богом. И мусульмане, не христиане.
Эфиопским Православным Христианам многоженство не РАЗРЕШЕНО !!!
Не пытайтесь приводить их в пример.
Я спрашивала у тех,кто об этом знает лучше мормонов.
Задумайтесь как появилось многоженство в Библии.
Первый пример кто ?
Сын Каина - Ламех. Павший ниже своего отца. То что он берет две жены - пример еще большего нарушения законов Бога.
Он начинает быстрее размножать совратившуюся ветвь.
Кто противовес ему.
Ламех из праведной ветви произошедшей от Сифа. Муж одной жены. (если б целью Бога было быстрейшее размножение праведной ветви Он бы уже повелел,зная что семя Каина размножаеться в усиленном темпе) От этого Ламеха рождаеться Ной - муж одной жены.
Его Бог избирает за праведность перед всем человечеством.
Дальше интересен порядок взятия всех живых существ на корабль Ноя.
19 Введи также в ковчег из всех животных, и от всякой плоти по паре,
чтоб они остались с тобой в живых; мужского пола и женского пусть они будут. (Быт.7,9)
20 Из птиц по роду их, и из скотов по роду их, и из всех пресмыкающихся по земле по роду их, из всех по паре войдут к тебе, чтобы остались в живых.
Даже тут Бог четко формулирует закон для остальных существ.( при том, что вы знаете что у животных есть полигамные уклады семей, НО....Бог говорит именно о парах) Не говоря о человеке.,
Вы можете сказать что на ковчеге было мало места для нескольких особей женского рода но....
читаем дальше
2 и всякого скота чистого возьми по семи, мужского пола и женского,
а из скота нечистого по два, мужского пола и женского;
3 также и из птиц небесных по семи,
мужского пола и женского, чтобы сохранить племя для всей земли,
Вопрос ? если дело в месте на корабле ..тогда зачем брать лишних самцов ? 
Но Бог еще больше утверждает свой порядок для всех тварей земных... И для праведного Ноя и его сыновей он не повелел дополнительно жен набрать.
Дальше история самого Авраама...Закон Сарры - это закон глупости человеческой помышляющей пророчество Бога человеческими путями разрешить...Сказал Бог от Сарры родится потомство..Нужно было ждать.
Эта история прекрасна своей наукой..Джозеф превратил её в нечто странное для своих целей.
Потомство Агари воюет с потомством Сарры до сих пор... И от Агари произошел великий народ..и вообщем то вроде те же писания у них..Но Сына нет у них...Господа не приняли...как Спасителя..И женщина до сих пор у них в статусе рабыни, подобно их праматери.
Теперь о праведниках ветхозаветных имевших несколько жен. Мы часто бываем жертвами одного заблуждения.
Праведник ветхозаветный и праведник новозаветный - Это совершенно разные степени постижения Бога и его законов.
Это не соизмеримо... Любой пророк ветхозаветный слышал Бога туманно ..через призму своих мыслей, опыта и даже традиций.
Иисус один имел тот же ум что и у Отца.. И в корне изменил понятие праведности. Пример тому что говорят о врагах ветхозаветные пророки...И что говорит Иисус..это совсем разные мысли!!!
Теперь о самом законе полигамии...о его абсурдности с точки зрения заповедей...Для того чтоб принять этот закон, что он от Бога вам прийдеться придать сомнению то что сам Бог говорит..в том числе и через Иисуса Христа. И даже придать сомнению самого Иисуса Христа такого как Он описан в ветхом завете.
Вы готовы принести такую жертву? Вы готовы отменить Христа ради сохранения непогрешимости Джозефа Смита ?
У и З 132 глава.
61
И еще, относительно того, что касается закона священства : Если какой-либо человек жениться на девсвеннице и желает жениться на второй.... итд...
Если Бог повелел...то при чем тут слово желает ?
А теперь заповеди которые нарушает закон многоженства.
А Я говорю вам, что всякий, кто смотрит на женщину с вожделением, уже прелюбодействовал с нею в сердце своем” (Матф.5:27-2
Перед этим Иисус Христос сказал евреям о том, что “блаженны чистые сердцем” (Матф.5:. Таким образом, по учению Христову, чистоту сердца нельзя осквернять даже мыслями о прелюбодеянии.
Если мужчина женат, то как он может посмотреть на другую не нарушив слов Иисуса Христа ???
Каким образом он должен знакомиться ..проявлять интерес к следующей жене, не испытывая ни влечения, ни желания..И честно ли это по отношению к девушке которая ждет и к себе серьезных чувств...
Не желай дома ближнего своего; не желай жены ближнего своего, ни раба его, ни рабыни его, ни быка его, ни осла его и ничего, что у ближнего твоего
Как женщина может захотеть выйти замуж за уже женатого мужчину..не нарушив это заповеди ? Как она может пожелать мужа ближней своей ?
Матфей 19:9
5 И сказал: посему оставит человек отца и мать и прилепится к жене своей, и будут два одною плотью,
6 так что они уже не двое, но одна плоть. Итак, что Бог сочетал, того человек да не разлучает.
...9 но Я говорю вам: кто разведется с женою своею не за прелюбодеяние и женится на другой, тот прелюбодействует; и женившийся на разведенной прелюбодействует...
Двое , только двое могут стать одной плотью...Не 3, не 5, не 30... Мужчина может стать одной плотью со второй женой...но его прийдеться разделить для этого с первой. И она уже будет оставленной половинкой целого. Так как женщин в одну плоть сочетать невозможно.
Так, для размышления...
Есть хорошая пословица..что двое любящих- меняются сердцами, принося равный дар друг другу...Попытка разделить мужчину...это разбить его сердце. Его сердца всегда будет не хватать..Сердце же женщины останется полностью невостребованным.
Посмотрите что говорят наши руководители .. и как они переделывают Иисуса Христа ради сохранения иконности, непогрешимости откровения Джозефа Смита.
...Я обнаружил, что некоторые газеты из штатов к востоку от нас делают из меня великого богохульника за то, что я говорил в моей лекции о браке на нашей последней конференции, - что Иисус Христос был женат в Кане Галилейской, что Мария, Марфа и другие [женщины] были Ему женами, и что у Него были дети (Journal of Discourses, Vol. 2, page 210)
Бригам Янг, отвечая критикам, объявлявшим полигамию пережитком варварства:
Цитата:
Да, это пережиток Адама, Еноха, Ноя, Авраама, Исаака, Иакова, Моисея, Давида, Соломона, Пророков, ИИСУСА И ЕГО АПОСТОЛОВ (Journal of Discourses, Vol. 11, page 328)
Бригам Янг:
Цитата:
Писания говорят нам, что Он – Господь – пришел ко храму "со своими"; я не знаю, кто они такие, если не его жены и дети...
Апостол Орсон Пратт:
Цитата:
"...будет открыто, что сам великий Мессия, основатель христианской религии, БЫЛ МНОГОЖЕНЦЕМ. Мессия сам избрал… и заключил брак со многими благородных женщинах, показаввсем будущим поколениям, что Он одобрял многоженство в [этом] христианском устроении, так же как и в устроениях, при которых жили его многобрачные праотцы.
Мы теперь ясно доказали, что Бог-Отец имел в вечности множество жен, одну или несколько, с которыми Он зачинал наши души, так же как и душу Иисуса – Своего Первородного [сына], а равно и всех других жителей Земли, через которых Он устроил табернакль Иисуса, своего первенца.
Мы также доказали самым ясным образом, что Сын следовал примеру своего Отца и стал великим Женихом, за которого дожны были быть выданы дочери царей и благородные женщины, Мы также доказали, что оба они - Бог Отец и наш Господь Иисус Христос - наследуют своих жен в Вечности и на все время.
И каким же потрясением для чувств некоторых прескромных христианских дам было бы зрелище Авраама с его женами, Иакова с его женами, Иисуса и его благородных Жен – собирающихся за одним столом вкусить трапезу, посещающих друг друга, и беседующих о множестве их детей и о своих царствах. О вы, деликатные христианские леди, - как сможете вы выдержать такуое зрелище, как это?... Если вы не хотите повредить своей морали, и вашим чувствительным ушкам, и заставить вас лишиться чувств от стыда в обществе полигамистов и их жён – [даже] не приближайтесь к Новому Миру; ибо полигамисты будут там в чести, и будут среди верховных владык сего Царства .(The Seer, page 172)
Бригам Янг – чтобы стать богом, нужно быть многожёнцем:
Цитата:
“Только те станут богами, или даже Сынами Божьими, кто вступят в плюральный брак.“ (Journal of Discourses, Vol. 11, page 269)
Ну и что...что вы об этом думаете ? %)
Пожилой мессионер, который великолепно знал историю говорил мне, что дети Бригама Янга были просто невыносимы..И отца не видели, были дурно воспитаны и чувствовали себя эдакими небожителями которым все позволено.
Практика была позорно прекращена...Бог дал пророчество в ответ на требование законов государства..До сих пор лидеры церкви нервничают, когда подымаеться эта тема. Одним из этих плодов стали мормонские фундаменталисты...бич Америки..с их варварством и кровосмешением уже приводящим к генетическим проблемам.
Иногда в защиту полигамии приводят такие доводы.
Требование Бога из-за переизбытка женщин...Или в церкви в те дни ..или во вселенских масштабах.
Я читала замечательное исследование женщины-историка университета Бригама Янга...Он приводит статистику говорящую о том что процент рождающихся мужчин всегда больше немного..и согласно историческим сводкам, на момент начал практики мужчин было больше в церкви чем женщин...Да и к тому же как условие что мужчин не хватает...согласуется с тем что Джозеф сочетался браком с 10 (или даже больше) замужними ???когда холостых много ??? Из этих 10 , только у двух или трех мужья не были членами церкви..
Требование принести жертву достойную Иисуса Христа и по примеру Авраама не пожалевшего и сына..Чтоб дорости до Славы Целестиальной..
Всякая жертва имеет свою награду...Какова же награда этих несчастных женщин ? Вечная полигамия в Славе Целестиальной..Здорово правда ?? Это тоже самое что Иисуса Христа в Благодарность за крестные муки - Навечно прибить ко Христу в Славе Целестиальной.
Чтоб мужчины могли проявить материальную заботу больше, чем об одной сестре...
Красиво, но. ..Опять при чем жены других мужей,достойных членов церкви...И Джозеф 10 лет практкует полигамию тайно. Тайно от жены и от Церкви, исключая некоторых приближенных... Он не имеет никакой возможности проявлять какое либо попечение о других женах, чтоб не быть обнаруженным.
О женах других мужей, и цитаты из книги Тодда Комтона которые я ранее обещала.
"What would a man of God say, who felt aright, when Joseph asked him for his money? He would say, 'Yes, and I wish I had more to help to build up the kingdom of God.' Or if he came and said, 'I want your wife?' 'O yes,' he would say, 'here she is, there are plenty more.'... Did the Prophet Joseph want every man's wife he asked for? ... If such a man of God should come to me and say, 'I want your gold and silver, or your wives,' I should say, 'Here they are, I wish I had more to give you, take all I have got.' " (Journal of Discourses, vol. 2, pages 13-14)
IN SACRED LONELINESS
Compton’s 788-page book is entitled: In Sacred Loneliness – The Plural Wives of Joseph Smith. Unlike some of the leaders of the church, Dr. Compton is willing to tell what really happened in the early years of Mormonism. In the preface of his book Compton wrote:
"All historians are subject to the limitations of the evidence available, and this book is no exception. But it is surprising that these key women have been comparatively forgotten, especially considering the reverence Mormons hold for their founding prophet, and considering how important polygamy was to Smith. In fact, one occasionally meets Mormons who have no idea that Joseph Smith had plural wives at all: twentieth-century Mormons are undoubtedly uncomfortable with the details of nineteenth century polygamy." (page xi)
Further on Compton observed: "Often plural wives who experienced loneliness also reported feelings of depression, despair, anxiety, helplessness, abandonment, anger, psychosomatic symptoms, and low self-esteem. Certainly polygamous marriage was accepted by nineteenth-century Mormons as thoroughly sacred – it almost defined what was most holy to them – but its practical result, for the woman, was solitude." (p. xiv-xv)
Many scholars have sought to ascertain exactly how many wives Joseph Smith had during his lifetime. Compton addressed this issue on the first page of his book:
"I have identified thirty-three well-documented wives of Joseph Smith, which some may regard as an overly conservative numbering… Historians Fawn Brodie, D. Michael Quinn, and George D. Smith list forty-eight, forty-six, and forty-three, respectfully. Yet in problematic areas it may be advisable to err on the side of caution."
Compton made it clear that Joseph Smith wanted to marry even more women. He noted that Joseph "proposed to at least five more women who turned him down." Compton also reported that Smith "apparently experimented with plural marriage in the 1830s in Ohio and Missouri... In 1841 Smith cautiously added three wives in the first eight months of the year … during the first half of 1843, Joseph Smith married fourteen more wives, including five in May." (pages 2-3)
Since most people who lived in Illinois in the 1840’s were very opposed to polygamy and adultery, Joseph Smith’s secret teaching caused a great deal of conflict. Despite the fact the Smith attempted to hide these strange practices and even publicly denied them, leaks occurred and the practice became known to his enemies. Just about a month before his death Joseph Smith was charged with adultery (see History of the Church, Vol. 6, page 403).
When Joseph Smith learned that some of his own followers had become disenchanted with his leadership and were planning to publish the fact that he was deeply involved in polygamy he panicked. Instead of handling manners in a peaceful way, he ordered the destruction of the opposition’s newspaper, the Nauvoo Expositor. This incident was very disturbing to non-Mormons who lived in or near Nauvoo. They were convinced that Smith had violated freedom of the press and that something had to be done. The noted Mormon historian B.H. Roberts wrote: "The legality of the action... was of course, questionable, though some sought to defend it on legal grounds; but it must be conceded that neither proof nor argument of legality are convincing." (History of the Church, Introduction to Vol. 6, pages xxxviii)
"Other early witnesses also affirmed this. Benjamin Johnson wrote: ‘On the 15th of May... the Prophet again Came and at my hosue [house] ocupied [sic] the Same Room & Bed with my sister that the month previous he had ocupied with the Daughter of the Later [late?] Bishop Partridge as his wife.’ According to Joseph Bates Noble, Smith told him he had spent a night with Louisa Beaman... many of Joseph’s wives affirmed that they were married to him for eternity and time, with sexuality included. Eliza Snow... wrote that ‘I was sealed to the Prophet Joseph Smith for time and eternity, in accordance with the Celestial Law of Marriage which God has revealed." (In Sacred Loneliness, pages 12-14)
On pages 15-16 of his book, Compton wrote:
"Polyandry is one of the major problems found in Smith’s polygamy and many questions surround it. Why did he at first primarily prefer polyandrous marriages?... In the past, polyandry has often been ignored or glossed over, but if these women merit serious attention, the topic cannot be overlooked... A common misconception concerning Joseph Smith’s polyandry is that he participated in only one or two such unusual unions. In fact, fully one-third of his plural wives, eleven of them, were married civilly to other men when he married them. If one superimposes a chronological perspective, one sees that of Smith’s first twelve wives, nine were polyandrous. So in this early period polyandry was the norm, not the anomaly... Polyandry might be easier to understand if one viewed these marriages to Smith as a sort of de facto divorce with the first husband. However, none of these women divorced their ‘first husbands’ while Smith was alive and all of them continued to live with their civil spouses while married to Smith... In the eleven certain polyandrous marriages, only three of the husbands were non-Mormon (Lightner, Sayers, and Cleveland) and only one was disaffected (Buell). All other husbands were in good standing in the church at the time Joseph married their wives. Many were prominent church leaders and close friends of Smith. George W. Harris was a high councilor... a position equivalent to that of a twentieth-century general authority. Henry Jacobs was a devoted friend of Joseph and a faithful missionary. Orson Hyde was an apostle on his mission to Palestine when Smith married his wife. Johathan Holmes was one of Smith’s bodyguards... Windsor Lyon was a member in good standing when Smith united with Sylvia Lyon, and he loaned the prophet money after the marriage. David Sessions was a devout Latter-day Saint.
"These data suggest that Joseph may have married these women, often, not because they were married to non-members but because they were married to faithful Latter-day Saints who were his devoted friends. This again suggests that the men knew about the marriages and permitted them.
"Another theory is that Joseph married polyandrously when the marriage was unhappy. If this were true, it would have been easy for the woman to divorce her husband, then marry Smith. But none of these women did so; some of them stayed with their ‘first husbands’ until death. In the case of Zina Huntington Jacobs and Henry Jacobs—often used as an example of Smith marrying a woman whose marriage was unhappy—the Mormon leader married her just seven months after she married Jacobs, and then she stayed with Jacobs for years after Smith’s death. Then the separation was forced when Brigham Young (who had married Zina polyandrously in the Nauvoo temple) sent Jacobs on a mission to England and began living with Zina himself." (In Sacred Loneliness, pages 15-16)
In the fourth chapter of his book Todd Compton gives a great deal of information regarding Joseph Smith’s polyandrous relationship with Zina Diantha Huntington:
"On February 2, 1846, in an inner room in the Nauvoo temple, Zina Huntington Jacobs stood by the side of Brigham Young, presiding apostle and de facto president of the Mormon church... Somewhat apart stood Henry B. Jacobs, whom Zina had married in a civil ceremony in March 1841. She was now seven months pregnant with their second child... That Henry Bailey was inside the temple shows that he was considered a faithful, worthy Latter-day Saint.
"Zina and Brigham turned toward each other and Kimball sealed (married) Zina to Joseph Smith for eternity; Brigham stood proxy for the dead prophet, answering in his stead when the ceremony required a response... as was customary in temple proxy marriages, Zina and Brigham turned to each other and were sealed to each other for time. Once again Henry stood as witness. One suspects that none of the four participants in these ceremonies understood their full significance. Henry and Zina probably felt that they would continue living together as husband and wife, as they had during Joseph Smith’s life. Young had married some women by proxy with whom he never lived... But Brigham Young would eventually decide that Zina must become his wife fully, and the story of Zina Huntington would run its enigmatic course.
"Zina... was a polyandrous plural wife of both Joseph Smith and Brigham Young. It is well documented that she married Henry Jacobs in March 1841 and continued to live with him until May 1846, bearing him two children... It is also well documented that Zina married Joseph Smith in October 1841 and Brigham Young in February 1846. While ‘official’ Mormon biographies have Zina marrying Smith and Young after she left Henry, her marriages are so well documented that one is forced to reject this sequence and confront the issue of Nauvoo polyandry... as was the case with many of Joseph Smith’s plural wives, Zina lived in his house before her marriage to him... Apparently in the midst of Henry Jacobs’s suit, Joseph Smith taught Zina the principle of plural marriage and then proposed to her. One can only imagine the shock this must have caused her. The ‘cult of true womanhood’ in nineteenth-century America required that a woman live by the ideals of purity, piety, domesticity, and submissiveness; and Smith’s new doctrine offended against domesticity (the sanctity of the home), piety (typical American religious mores), and purity (the belief that sexuality should be reserved for monogamous Christian marriage). So it is not surprising that despite her religious reverence for the Mormon leader, she either flatly rejected his proposals or put him off. Furthermore, she was probably in love with Jacobs, and may have revered Joseph’s wife Emma, whom she probably realized would be unsympathetic to an extramonogamous union... Smith was always persistent in his marriage proposals, and rejections usually moved him to further effort, so he continued to press his suit with Zina at the same time that she was courting Henry. And Smith usually expressed his polygamous proposals in terms of prophetic commandments. In addition to the religious dilemmas she faced, Zina was also choosing between two men, both of whom she cared for in different ways. In early 1841 Zina made here choice: she would marry Henry Jacobs, her romantic soulmate. The engagement was announced. By making this decision, she probably felt that she had put an end to Smith’s suit and to the specter of polygamy in her life. It is not known whether Henry knew that Smith had also proposed to Zina, but it is known that he was a close friend and disciple of Smith. According to family tradition, as the day of marriage approached, Henry and/or Zina asked Smith to perform the marriage, and he agreed... but Smith did not appear, so they turned to John C. Bennett... to officiate. Zina must have felt a sense of relief and finality as she and Henry exchanged vows and began their married life in Nauvoo.
"However, Zina learned soon afterwards, undoubtedly to her complete astonishment, that Smith had not given up. Again according to family tradition, she and Henry saw Smith soon after the marriage and ‘asked why he had not come... he told them the Lord had made it known to him she was to be his celestial wife.’ Once again Zina was plunged into a quandary. Smith told them that God had commanded him to marry her. However, he apparently also told them they could continue to live together as husband and wife. According to family tradition, Henry accepted this, but Zina continued to struggle. If polygyny offended against the American cult of true womanhood, polyandry offended even more. Nevertheless... submissiveness required her to obey. Disobeying Smith would also be an offense against Mormon piety. So polygamy divided the cult of true woman hood against itself. If a woman interpreted Smith’s polygyny and polyandry as sacred, she would become entirely devoted to the new system... Zina remained conflicted until a day in October, apparently, when Joseph sent Dimick to her with a message: an angel with a drawn sword had stood over Smith and told him that if he did not establish polygamy, he would lose ‘his position and his life.’ Zina, faced with the responsibility for his position as prophet, and even perhaps his life, finally acquiesced... Apparently, Henry knew of the marriage and accepted it. He believed that ‘whatever the prophet did was right, without making the wisdom of God’s authorities bend to the reasoning of any man’... Zina and Henry stayed married, cohabiting, throughout Smith’s life. Thus Zina’s explanation for her marriage to Smith may be a ‘revision’ of history to gloss over her simultaneous marriage to both men. It is certain that the marriage was not enough to cause the couple to stop living together during Smith’s lifetime, or for years after his death... for reasons that are not completely clear, Brigham Young pressed his suit with Zina. According to family traditions, ‘President Young told Zina D. if she would marry him she would be in a higher glory.’... Brigham approached her after Smith’s death and she apparently married him for time in September 1844. Nevertheless, she remained married and cohabiting with Jacobs, which was consistent with Smith’s practice of polyandry... At Winter Quarters the next development in Zina’s marriage history took place: she began to live openly as Brigham Young’s wife. She later wrote, ‘Those days of trial and grief [at Mt. Pisgah] were succeeded by my journey to Winter quarters, where in due time I arrived, and was welcomed by President Young into his family.’ This method of practicing polyandry contrasted sharply with Joseph Smith’s. Smith had never required any of his polyandrous wives to leave their first husbands and never lived openly with any of his polyandrous wives. Another problematic aspect of Zina’s relationship to Young was that they apparently did not write Henry and tell him of the development. (In Sacred Loneliness, pages 71-72, 78-81, 84, 90)
"Grant disapproves of those who were asked to give up their wives and refused... He states that Smith did not want every wife he asked for, which implies that he wanted some of them... the fact that at least eleven women were married to Joseph polyandrously, including the wife of prominent apostle Orson Hyde, shows that in many cases Joseph was not simply asking for wives as a test of loyalty; sometimes the test included giving up the wife. (In Sacred Loneliness, pages 18-19)
Todd Compton wrote: "Having married Joseph Smith at the age of fourteen, Helen Mar is the youngest of Smith’s known wives." (In Sacred Loneliness, page 487)
Even before Joseph Smith’s marriage to Helen Kimball, Smith had upset the Kimball family when he asked for Heber C. Kimball’s wife, Vilate Kimball. Todd Compton wrote:
"The first chapter in the story of Smith, the Kimballs, and polygamy is that of Vilate’s offering, which Orson Whitney, Helen’s own son, recounted in his biography of Heber. In early 1842, apparently, Joseph approached Heber and made a stunning demand: ‘It was no less than a requirement for him to surrender his wife, his beloved Vilate, and give her to Joseph in marriage!’ wrote Orson. Heber, naturally was ‘paralyzed’ and initially unbelieving. ‘Yet Joseph was solemnly in earnest.’... For three days Heber endured agonies. Finally asked to choose between his loyalty to Mormonism and his intimacy with his wife, Mormonism and Smith won out. ‘Then, with a broken and bleeding heart, but with soul-mastered for the sacrifice, he led his darling wife to the Prophet’s house and presented her to Joseph.’ ‘Joseph wept at this proof of devotion, and embracing Heber, told him that was all that the Lord required.’ It had been a test, said Joseph, to see if Heber would give up everything he possessed...
"This prefigured the next test for the couple, which was nearly as difficult as the first: Smith now taught Heber the principle of polygamy and required him to take a plural wife... Smith had already selected Heber’s first plural wife... to add to the trial, Joseph commanded Heber to keep the plural marriage secret even from Vilate ‘for fear that she would not receive the principle.’ Helen wrote, ‘This was the greatest test of his [Heber’s] faith he had ever experienced... the thought of deceiving the kind and faithful wife of his youth, whom he loved with all his heart, and who with him had borne so patiently their separations and all the trials and sacrifices they had been called to endure, was more than he felt able to bear.’
"According to Orson, ‘Heber was told by Joseph Smith that if he did not do this he would lose his apostleship and be damned.’ As so often, Joseph Smith taught polygamy as a requirement, and to reject it was to lose one’s eternal soul. Once one had accepted him as a prophet, one had to comply or accept damnation.... Heber and Vilate had passed through the fiery ordeal of two polygamic tests. One more, this one involving Helen, still awaited them.... Polygamy was inching closer and closer to the unsuspecting teenager... Orson Whitney wrote, ‘soon after the revelation [to Vilate] was given, a golden link was formed whereby the houses of Heber and Joseph were indissoluble and forever joined. Helen Mar, the eldest Daughter of Heber Chase and Vilate Murray Kimball, was given to the Prophet in the holy bonds of celestial marriage."... As Helen told the story, polygamy entered her life when her father approached her one day... in the early summer of 1843. ‘Without any preliminaries [my father] asked me if I would believe him if he told me that it was right for married men to take other wives.’ Helen’s response was instinctual Victorian: ‘The first impulse was anger... My sensibilities were painfully touched. I felt such a sense of personal injury and displeasure; for to mention such a thing to me I thought altogether unworthy of my father, and as quick as he spoke, I replied to him short and emphatically, No I wouldn’t!... This was the first time that I ever openly manifested anger towards him.’...
"Helen listened in disbelief and complete dismay. She wrote that, for her, this first interview ‘had a similar effect to a sudden shock of a small earthquake. When he found (after the first outburst of displeasure for supposed injury) that I received it meekly, he took the first opportunity to introduce Sarah Ann to me as Joseph’s wife. This astonished me beyond measure.’ However, before introducing Helen to the subject of her possible marriage to Smith, Heber had apparently already offered her to the Prophet. In her 1881 reminiscence Helen wrote, ‘Having a great desire to be connected with the Prophet, Joseph, he offered me to him; this I afterwards learned from the Prophet’s own mouth. My father had but one Ewe Lamb, but willingly laid her upon the alter: how cruel this seamed [seemed] to the mother whose heartstrings were already stretched untill they were ready to snap asunder, for he had taken Sarah Noon to wife & she thought she had made sufficient sacrifise [sic] but the Lord Required more.’ Heber thus ended his first interview with Helen by asking her if she would become Joseph Smith’s wife. If possible, Helen was even more astounded than before. She wrote, ‘I will pass over the temptations which I had during the twenty four hours after my father introduced to me this principle & asked me if I would be sealed to Joseph.’ Undoubtedly, unbelief and rebelliousness were part of these temptations.
"In a published account Helen described her indecision during this twenty-four-hour period, but her trust in her father turned the scales toward accepting polygamy: "[He] left me to reflect upon it for the next twenty-four hours... I was skeptical—one minute believed, then doubted. I thought of the love and tenderness that he felt for his only daughter... I knew that he loved me too well to teach me anything that was not strictly pure... and no one could have influenced me at that time or brought me to accept of a doctrine so utterly repugnant and so contrary to all of our former ideas and traditions."
"The mention of twenty-four hours shows that time pressures were being placed on the prospective bride, just as Smith had applied a time limit to Lucy Walker.
"The next morning Joseph himself appeared in the Kimball home and personally explained ‘the principle of Celestial marriage’ to Helen. In her memoir Helen wrote, ‘After which he said to me, "If you will take this step, it will ensure your eternal salvation & exaltation and that of your father’s household & all of your kindred.["] This promise was so great that I willingly gave myself to purchase so glorious a reward.’ As in the case of Sarah Whitney, Joseph gave the teenage daughter responsibility not only for her own salvation but for that of her whole family. Thus Helen’s acceptance of a union that was not intrinsically attractive to her was an act of youthful sacrifice and heroism.
"The only person still reluctant to see the marriage performed, after Helen had accepted the proposal, was Vilate. Helen wrote, ‘None but God & his angels could see my mother’s bleeding heart—when Joseph asked her if she was willing, she replied "If Helen is willing I have nothing more to say." ’ This is far from a glowing positive bestowal of permission... Despite Vilate’s obvious deep reluctance to see her daughter enter plurality, the ceremony took place. In May 1843... she was married to Joseph... it appears that Helen, when she married Smith, understood that the marriage would be ‘for eternity alone,’ and that it would leave her free to marry someone else for time. But apparently this was not the case, as is shown by a number of factors. First, there is no evidence elsewhere that Smith ever married for eternity, only not including ‘time.’ For instance, in the marriage ceremony used for Smith and Sarah Ann Whitney... they both agreed ‘to be each other’s companion so long as you both shall live’ as well as for eternity... So apparently Helen had expected her marriage to Joseph Smith to be for eternity only, then discovered that it included time also." (In Sacred Loneliness, pages 495-500
Если у Вас есть непосредственный доступ к книге, я буду рада если будут уточнения или дополнения. Книга продаеться в книжных магазинах церковной литературы..Издана Дезерет Бук в 2001 году.
Можно набрать в гугле Todd Compton и найти домашнюю страницу этого историка ..а также можно найти его интервью где он рассказывает о церковной реакции на печать этой книги.
Спасибо за замечание. Добавляю страницы.
Страница автора http://www.geocities.com/Athens/Oracle/7207/
интервью с автором http://www.timesandseasons.org/?p=2826
немного о книге,общ. информация http://www.lds-mormon.com/isl.shtml
И я допускаю, что каждый может ошибаться.
Но не Бог. Нужно внимательно взвешивать свою личную позицию на любой вопрос...Вы не можете давать наставление церкви..но ваша позиция по вопросу - это ваша ответственность.
Всем спасибо
Отредактировано Tvinki (26-02-2008 13:15:13)
Выбирать-то особо не приходится... Как словно бы тебе предложили "Умереть или жить?" Конечно, жить.... Но это такой очевидный выбор, инстинкт самосохранения, эгоизм и пр. В данном случае именно что человек приперт к стенке, ему деваться некуда. 
