why me wrote:
She (Sylvia) then told me that I was the daughter of the Prophet Joseph Smith, she [u]having been sealed to the Prophet at the time that her husband Mr. Lyon was out of fellowship with the Church."[/u]
She equated the sealing with being the daughter of Joseph Smith. It does seem that she was referring to the daughter as being the spiritual daughter of Joseph Smith. I see nothing about sex here.
Here is information about this, From Another Fair Wiki Web Site Page:
Josephine's account is also noteworthy because her mother emphasizes that "…she [had] been sealed to the Prophet at the time that her husband Mr. Lyon was out of fellowship with the Church."[42] This may explain her reasoning for being sealed to Joseph at all—her husband was out of fellowship. Alternatively—or additionally—it may explain why she was cohabitating with Joseph. Todd Compton opines that "[i]t seems unlikely that Sylvia would deny [her husband] cohabitation rights after he was excommunicated," but this conclusion seems based on little but a gut reaction.[43] These women took their religion seriously; given Sylvia's deathbed remarks, this was a point she considered important enough to emphasize. She apparently believed it would provide an explanation for something that her daughter might have otherwise misunderstood.
There is also clear evidence that at least some early members of the Church would have taken a similar attitude toward sexual relations with an unbelieving spouse. My own third-great grandfather, Isaiah Moses Coombs, provides a striking illustration of this from the general membership of the Church.
Coombs had immigrated to Utah, but his non-member spouse refused to accompany him. Heartsick, he consulted Brigham Young for advice. Young "sat with one hand on my knee, looking at my face and listen[ing] attentively." Then, Young took the new arrival "by the hand in his fatherly way," and said "[Y]ou had better take a mission to the States…to preach the gospel and visit your wife…visit your wife as often as you please; preach the gospel to her, and if she is worth having she will come with you when you return to the valley. God bless and prosper you."[44]
Coombs did as instructed, but was not successful in persuading his wife. His description of his thoughts is intriguing, and worth quoting at length:
I may as well state here, however, that during all my stay in the States, [my wife and I] were nothing more to each other than friends. I never proposed or hinted for a closer intimacy only on condition of her baptism into the Church. I felt that I could not take her as a wife on any other terms and stand guiltless in the sight of God or my own conscience…I could not yield to her wishes and she would not bend to mine. And so I merely visited her as a friend. This was a source of wonder to our mutual acquaintances; and well it might be for had not my faith been founded on the eternal rock of Truth, I never could have stood such a test, I never could have withstood the temptations that assailed me, but I should have yielded and have abandoned myself to the life of carnal pleasure that awaited me in the arms of my beautiful and adored wife. She was now indeed beautiful. I had thought her lovely as a child—as a maiden she had seemed to me surpassing fair, but as a woman with a form well developed and all the charms of her persona matured, she far surpassed in womanly beauty anything I had ever dreamed of.[45]
Coombs' account is startlingly blunt and explicit for the age. Yet, if this young twenty-two-year-old male refused marital intimacy with his wife (whom he married knowing their religious differences), Compton's confidence that Sylvia Sessions would not deny marital relations to her excommunicated husband seems misplaced. Sessions may, like Coombs, have seen her faithfulness to the sealing ordinances sufficient to "eventually either in this life or that which is to come enable me to bind my [spouse] to me in bands that could not be broken." Like him, she may have believed that "[My spouse] was blind then but the day would come when [he] would see."[46]
Brian Hales has recently published work demonstrating that Todd Compton misread the data on Session's first marriage. In Hales' view, Sessions considered herself divorced from her husband, and Joseph is the only viable father for her child. If so, Sessions' marriage to Joseph was not polyandrous, and the evidence for Josephine Lyons being Joseph's child is even stronger. [See: Hales, Brian C. "The Joseph Smith-Sylvia Sessions Plural Sealing: Polyandry or Polygyny?" Mormon Historical Studies 9/1 (Spring 2008): 41–57.]
( http://en.fairmormon.org/Joseph_Smith_a ... ok_chapter , Bold Emphasis Mine. )
Josephine Rosetta Lyon Fisher is indeed very, very much likely to have been the Biological Daughter of Joseph Smith.