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Now that the Church has released its treatment of Plural Marriage and Families in Early Utah, many of our people are going to be learning of the phenomenon of post-Manifesto polygamy for the first time. To get up to speed one can read, for example, Quinn, Hardy and Hales, but I would like to point folks to a more intimate account, from a woman’s perspective, as to why one might have entered into such a post-Manifesto marriage. The article I would like to suggest that you read is Julie Hemming Savage, “Hannah Grover Hegsted and Post-Manifesto Plural Marriage,” Dialogue: A Journal of Mormon Thought 26/3 (Fall 1993): 100-117. I recommend this article not only because it is terrific, but the subject of the piece happens to be a relative of mine. My most famous Mormon ancestor was Thomas Grover through his wife Hannah Tupper. Their son, Thomas Grover III married Elizabeth Heiner. My great-grondmother was their first daughter and second child, Evelyn Maria Grover, born September 3, 1868. Hannah was her younger sister, born November 26, 1870. So Hannah was my Grandpa’s aunt.
Hannah Grover married Bishop Victor Hegsted on May 1, 1904, which was 14 years after the original Manifesto and a month after the second Manifesto. So why would a good Mormon woman enter plurality in 1904?

Here’s a snippet of a brilliant and fascinating post by Wilfried Decoo as a continuation of his research of same-sex marriage and Mormonism. Be sure the check out his just-released article in the Fall 2013 issue comparing the Mormon and Catholic positions on ethical issues and same-sex marriage here.
What do church members around the world think about same-sex marriage?
There are no surveys yet, like this one for Utah. I base my information mainly on personal conversations and email exchanges with respondents in a dozen countries in various continents. With more than half of the Mormon membership outside the U.S., we are dealing with very dissimilar countries as to member ratios, church experience, socio-political tendencies, lifestyle, and ethical traditions. My analysis is therefore tentative. Also, attitudes not only vary from country to country, but also from urban to rural areas in the same country, from the educated to the less educated, and from individual to individual.
From the information I obtained, the following four factors play a role in attitudes of members in the international church. Overall these attitudes pertain to the situation of non-members. Indeed, none of the following implies that members condone homosexual behavior or same-sex marriage for Latter-day Saints.