Josephus mentions Herod's polygamous marriages.

1835 D&C declares that the Church believes in monogamy.

JS receives a revelation to be sealed to SAW.

Joseph C. Kingsbury manuscript copy of D&C 132.

WW records JS teaching "seal all you can."

Woodruff records council meeting; resolved that sealings are only authorized by the president of the Church or those he designates.

The 1852 Utah territorial divorce law allows both men and women to initiate divorce proceedings for several reasons including impotence, drunkenness, neglect, and abandonment.

O. Pratt officially introduces polygamy to the public.

Deseret News publishes conference minutes noting Pratt's announcement of plural marriage.

Orson Spencer argues from the Bible that God permits plural marriage.

Richard Ballantyne cites Old Testament scripture to justify polygamy.

Orson Pratt publishes the text of the plural marriage sealing ceremony.

Orson Pratt argues that polygamy would eliminate sexual vices.

OP maintains that plural marriage is required for salvation.

Johnson gives reasons for why the Saints practice polygamy; cites scripture and argues it solves social ills like prostitution.

Adam (God per "Adam-God") brought one of his wives into Eden with him (Eve).

Orson Hyde maintains that Jesus was polygamist, had children.

Parley P. Pratt provides scriptural arguments for polygamy.

Joseph Harker, bishop of Elijah Allen, requests permission from Brigham Young for Allen to take a plural wife.

JT maintains that spirits came from plural marriage relationships.

Brigham rejects a request from Peter Shirts to take another plural wife.

Text of the 1862 Morrill Anti-Bigamy Act.

BY says that those who do not practice polygamy in their heart, nor in actuality, will "come short."

JMB was sealed to various female relatives in 1843.

Orson Pratt says that Joseph said polygamy was "a true principle" in 1831.

WW records BY saying non-polygamists will be in CK.

BY maintains men must embrace celestial marriage in their heart to be justified.

Eliza R. Snow bears testimony of plural marriage in Relief Society meeting.

George A. Smith speaks on polygamy, gives reasons for its practice.

George Q. Cannon speaks on plural marriage, gives reasons for why it is practiced.

First canonical edition of D&C 132 in the 1876 edition of the Doctrine and Covenants.

Eliza Partridge recalls her introduction and conversion to plural marriage.

Full text of decision in Reynolds v. United States declaring that polygamy is not protected by the First Amendment.

JFS comments on how much more beneficial plural marriage is in eternity than monogamy.

Orson Pratt quotes Lyman Johnson as saying that Smith knew about plural marriage in 1831.

Ether 7:1–2 in the 1879 Book of Mormon.

Marinda Nancy Johnson recalls Joseph Smith introducing her to plural marriage.

George Q. Cannon maintains that all must obey law of celestial marriage to be exalted.

Helen Mar Kimball Whitney recalls her introduction to plural marriage and sealing to Joseph Smith in late autobiography.

Romania Pratt argues that plural marriage allows men more opportunities for sex, which they need but which women don't.

Helen Mark Kimball Whiney relays Vilate Kimball's vision of polygamy.

Helen Mar Kimball testifies that God commanded plural marriage.

Helen Mar Kimball argues that polygamy would solve societal ills and give all women a chance to be married.

Helen Mar Kimball Whitney published book defending plural marriage and Joseph Smith as a prophet.

Erastus Snow relates what Joseph told him about contents in the 116 pages.

Woodruff reports Joseph F. Smith teaching Jesus was a polygamist.

Littlefield defends plural marriage in LDS periodical, gives reasons for its practice among the LDS.

Text of the 1882 Edmunds Act.

Helen Mar Kimball defends plural marriage as a trial but a blessing to her life.

Emily D. P. Young recounts her conversion to plural marriage.

Eliza R. Snow recounts her conversion to plural marriage.

John W. Taylor copy of the 1886 Taylor revelation.

Typescript copy of Joseph Fielding Smith's copy of John Taylor's 1886 revelation.

Photographic reprint of the 1886 Taylor revelation.

Rhoda Richards bears testimony of her sealing to Joseph and her faith in him as a prophet.

Deseret News announces the death of John Taylor.

Lucy Walker gives firsthand account of her introduction to plural marriage.

CWP says plural marriage exists in eternity.

HCC cites JS as maintaining plural marriage is required for eternal life.

Bancroft reports hearsay accounts of Joseph being influenced by his Bible revision project to restore plural marriage.

Wilford Woodruff says he issued the manifesto after revelation for the temporal salvation of the Church.

Official text of Wilford Woodruff's 1890 manifesto ending plural marriage.

GQC maintains that plural marriage only necessary in one's heart for exaltation.

FP maintains that they taught plural marriage was necessary for exaltation.

B. H. Roberts' biography of John Taylor records the place of his death.

BWS denies that JS taught polygamy was necessary for exaltation.

Lucy Walker says Joseph would have made plural marriage public had he lived long enough.

Lucy Walker recounts introduction to plural marriage; bears testimony of its divine origin.

Abraham H. Cannon records that in quorum meeting John W. Taylor mentioned his father's revelation.

1895 draft of the Utah State Constitution includes outlawing polygamy.

George Reynolds argues that Amulek was a polygamist.

Emily D. P. Young writes letter explaining her marriage to Joseph and testimony of plural marriage.

Lorenzo Snow reaffirms the Church's prohibition on polygamy.

Lucy Walker swears affidvait to being a plural wife of Joseph Smith and bears her testimony of plural marriage.

JFS says plural marriage is not essential to be member in good standing.

Mary Elizabeth Rollins Lightner recounts her introduction to plural marriage; affirms JS told her an angel appeared to him and commanded him to begin the practice.

Joseph Fielding Smith makes semantic distinction between "polygamy" and celestial marriage.

ZDHJ says that she will be married to JS for eternity.

Lucy Walker publishes her testimony of Joseph's prophetic qualities.

B.H. Roberts states that the revelation on plural marriage was received in 1831.

Reprint of minutes of membership trial of John W. Taylor; mentions the quorum discussion around the 1886 Taylor revelation.

First Presidency in 1911 reaffirms the prohibition on plural marriage in the Church.

Charles W. Penrose writes on Jesus being married, eternal polygamy, and exaltation.

Walter W. Smith, RLDS historian, explains textual changes in the 1908 authorized version of the Book of Mormon.

Joseph W. Musser records account of the 1886 Taylor revelation and copies it in his journal.

Mary Jane McCleve Meeks recalls marrying her 61 year old husband when she was 16.

Memorandum from J. Reuben Clark explaining how the First Presidency came in possession of the Taylor Revelation.

Douglas M. Todd, Sr. records an account of how the Taylor revelation was returned to the Church.

Joseph W. Musser in Truth magazine publishes photographic facsimile of the Taylor revelation.

ACT recalls that plural marriage was required.

J. Reben Clark writes in his diary that polygamy in eternity may be for the purpose of "propagating spirits."

David O. McKay says polygamy "is not a principle but a practice" and that the blessings of "the eternity of the marriage covenant" are available to "a man with one wife."

David O. McKay teaches that plural marriage is a "practice" and the blessings and covenants contained in D&C 132 are available in monogamous unions.

BRM predicts that plural marriage will be revitalized during millennium.

Policy in 1960 Handbook of Instructions implies polygamy in eternity with allowance for men to be sealed to multiple women after divorce(s).

Joseph Fielding Smith annotates a copy of a letter to him where he indicates his belief that Jesus was married.

Ludlow argues that the Jaredites practiced polygamy.

Eugene E. Campbell and Bruce L. Campbell discuss divorce practices among LDS polygamists.

Spencer W. Kimball teaches about the role of women in The Church of Jesus Christ of Latter-day Saints.

Larry Logue reviews plural marriage data from St. George between 1860–1880.

Duncan M. McAllister maintains that monogamy saves as much as plural marriage.

Jessie Embry reviews the age distribution of plural wives in Utah.

Elden J. Watson discusses the 1886 John Taylor revelation; disputes the Fundamentalist reading of the text.

John A. Tvedtnes argues that Alma 10:11 is a reference to Amulek's plural wives.

The "new and everlasting covenant" is the sum of all covenants and ordinances in the gospel of Jesus Christ.

Text of "The Family: A Proclamation to the World" issued by the Church (September 1995).

Sorenson reasons that some of Lehi's children may have polygamously married.

Gordon B. Hinckley replies to questions about fundamentalists practicing polygamy in modern times and states "I condemn it, yes, as a practice, because I think it is not doctrinal."

Cala Byram reports Gordon B. Hinckley condemning polygamy.

Volf reviews demographics of 19th century Mormon polygamy.

Kathryn Daynes reports that temple-endowed women outnumbered men in 1850-1880 Utah.

Kathryn M. Daynes reviews the age distribution of plural wives in Utah.

Richard Lyman Bushman on Joseph's polygamy; He married 3 in 1841; 11 in 1842 and 17 in 1843.

First Presidency in 2006 states those practicing polygamy will be excommunicated.

Gardner observes that based on Ether 7:1–2, Orihah the Jaredite king was probably a polygamist.

Brant A. Gardner argues the Jaredites probably were polygamists based on details found in Ether 6:14–16.

Miriam Koktvedgaard Zeitzen reviews the different types of polygamous arrangements.

Richard Neitzel Holzapfel and Christopher C. Jones review the details of John Taylor's 1886 revelation, express skepticism over the claimed circumstances of its receipt.

Thom Brooks argues that polygamy is inherently sexist and introduces inegalitarian gender dynamics.

Walter Scheidel reviews Greco-Roman attitudes towards monogamy and polygamy.

Gregg Strauss argues that certain models of polygamy can eliminate inequality.

Bonnie Ricks states that the women she interviewed uniformly felt they were second-class citizens as women in the Church.

Clark LeRay Herlin documents approximately 250 post-manifesto plural marriages between 1890 and 1904.

Miller and Karkazis note the problem of "lost boys" in one polygamist community.

Acts 10 KJV in LDS 2013 New Testament.

David in the Old Testament is depicted as taking multiple wives.

Moses 5:43–55 in the current (2013) edition of the standard works.

Elkanah the father of Samuel in the Old Testament is depicted as having two wives.

KJV 2 Sam 12:7–8 depicts Nathan the prophet as saying God gave David plural wives.

Jacob 2:28–32 says the Lord will command people to practice polygamy at specific times.

KJV Exodus 21:7–11 regulates plural marriage.

2 Chronicles 24:1–3 KJV depicts king Joash as having two wives.

Ether 1:40–41 and Ether 6:20 in the 2013 Book of Mormon describe the families of Jared and the Brother of Jared.

1 Chronicles 2:18–20, 46–48 depicts Caleb as a polygamist.

Opening chapter of book of Jacob in the Book of Mormon says the Nephites practiced polygamy.

KJV Leviticus 18:17–18 regulates polygamy.

2 Chronicles 13:21–22 depicts king Abijah as a polygamist.

The Old Testament depicts Abraham as having a wife and a concubine.

KJV Titus 1:6-7 appears to indicate bishops must be the husbands of one wife.

Official Declaration 1 of The Church of Jesus Christ of Latter-day Saints.

Jacob/Israel in the Old Testament is depicted as having four wives.

Current canonical (2013) edition of D&C 132.

KJV Matthew 2 in the LDS standard works.

1 Kings 20:1–12 KJV contains detail of Ahab having multiple wives.

Wright and Richardson discuss the "lost boys" of the FLDS.

Brian C. Hales reviews John Taylor's 1886 revelation.

Sheri Dew explains why she feels the Church is good and ennobling for women.

David P. Barash writes about the evolutionary biological evidence for human disposition towards polygamy.

Laurel Thatcher Ulrich writes on plural marriage in Utah; notes how it made strong kinship bonds among the women.

William Victor Smith comments on the primary purpose of polygamy in Joseph's 1844 sermon.

Quentin L. Cook says current Church leaders feel polygamy has accomplished its purpose.

Pearsall discusses how polygamy can easily cause gender inequality among partners.

Stephanie Kramer reports Pew research on contemporary polygamy.

Brittany Chapman Nash reviews the age of polygamous spouses in 19th century Utah.

Sabila Naseer et al. sample polygamous marriages in Pakistan, describe positives and negatives associated with the practice.

Church handbook allows for men to be sealed to multiple women in the temple.

Church handbook allows deceased women to be sealed to multiple men.

Stephen Cranney in Times and Seasons calculates historical youth dependency ratios for Utah.

Sarah M. S. Pearsall reviews various historical cultures that practiced polygamy.

Pearsall discusses how polygamy introduces inequality in marriage.

Dale G. Renlund affirms existence of Heavenly Mother in general conference.

Encyclopedia Britannica defines polygyny and discusses its positives and negatives.

Brian C. Hales gives an overview of the Apostolic United Brethren or Allred Group.

Gospel Topics Essay from the Church discusses post-manifesto polygamy.

The Cambridge Dictionary defines "polygamy."

Joshua M. Sears argues that Josephus downplayed biblical polygamy for his Greco-Roman audience.

Church handbook policy on plural marriage.

Church handbook explains sealing policies of the Church.

US Senate website summarizes the Smoot Case of 1907.

Genealogical entry for Sarah Ephramina Jensen on FamilySearch mentions her 1871 marriage to Lorenzo Snow.

LDS Church History Topics essay summarizes the Reed Smoot Hearings.

Biographical entry for Sarah Delight Stocking on the Wilford Woodruff Papers website.

Genealogical entry for Josephine Elizabeth Roueche on FamilySearch includes her 1886 marriage to John Taylor.

Jana Reiss describes the ecclesiastical structure of the Church as patriarchal, as well as the perceived lack of power and decision-making for women in the Church.