Revelations in Context: "Nevertheless, it required time to wind down practices that were so deeply ingrained in family tradition and culture"

"The Word of Wisdom: D&C 89," Revelations in Context on history.lds.org (11 June 2013):

Nevertheless, it required time to wind down practices that were so deeply ingrained in family tradition and culture, especially when fermented beverages of all kinds were frequently used for medicinal purposes. The term "strong drink" certainly included distilled spirits like whiskey, which hereafter the Latter-day Saints generally shunned. They took a more moderate approach to milder alcoholic beverages like beer and "pure wine of the grape of the vine of your own make" (see D&C 89꞉6). For the next two generations, Latter-day Saint leaders taught the Word of Wisdom as a command from God, but they tolerated a variety of viewpoints on how strictly the commandment should be observed. This incubation period gave the Saints time to develop their own tradition of abstinence from habit-forming substances. By the early twentieth century, when scientific medicines were more widely available and temple attendance had become a more regular feature of Latter-day Saint worship, the Church was ready to accept a more exacting standard of observance that would eliminate problems like alcoholism from among the obedient. In 1921, the Lord inspired Church president Heber J. Grant to call on all Saints to live the Word of Wisdom to the letter by completely abstaining from all alcohol, coffee, tea, and tobacco. Today Church members are expected to live this higher standard.^[5]

Has the implementation and enforcement of the Word of Wisdom changed over time?

Early Latter-day Saints were not under the same requirements for the Word of Wisdom as today's Saints are

Observance of the Word of Wisdom has changed over time, due to on-going revelation from modern-day prophets, who put greater emphasis on certain elements of the revelation originally given to Joseph Smith. Early Latter-day Saints were not under the same requirements as today's Saints are. Latter-Day Saints believe that the Lord reveals his will to men "line upon line, precept upon precept," (Isaiah 28꞉10-13 and others) and that revelation continues as circumstances change.

"Strong drink" was initially interpreted as hard liquor, and did not include beer or lightly fermented wine

The text of the Word of Wisdom forbids "strong drink" (D&C 89:5, 7), which was initially interpreted as distilled beverages (hard liquor). Beer, unfermented or lightly fermented wine, and cider were considered "mild drinks" (D&C 89:17) and therefore acceptable (note that verse 17 specifically permits "barley...for mild drinks"). The complete prohibition of alcoholic drinks of any kind only became part of the Word of Wisdom following the temperance movement of the late 19th and early 20th centuries; Presidents Joseph F. Smith and Heber J. Grant supported the movement and Grant made complete abstention from alcohol in any form a requirement for a temple recommend in the early 1920s.

Consider also that drinking water in Joseph Smith's day (or during Biblical times) was a gamble because water purity was always questionable; a little alcohol in a beverage ensured that it was free of viruses and bacteria. The development of germ theory in the late 19th century lead to chemical treatments to ensure a safe supply of public drinking water. A strict ban of all alcohol in Joseph Smith's time would have been a death sentence for many Latter-day Saints—especially during the 1832–1833 cholera pandemic, which spread its disease by water.

To learn more: Joseph Smith and others' use of wine prior to the martyrdom and Joseph Smith procured tobacco prior to the martyrdom

Tobacco, coffee and tea were not initially prohibited, but instead their use was discouraged

The same sort of "ramping up" of requirements occurred with regard to tobacco, coffee and tea. While use of these items was often discouraged by Church leaders, enforcement was usually light and confined to people who were severe abusers. For example, Brigham Young made the following remarks in April 1870 General Conference:

On Sunday, after meeting, going through the gallery which had been occupied by those claiming, no doubt, to be gentlemen, and perhaps, brethren, you might have supposed that cattle had been standing around there and dropping their nuisances. Here and there were great quids of tobacco, and places a foot or two feet square smeared with tobacco juice. I wish the door-keepers, when, in the future, they observe any persons besmearing the seats and floor in this way to request them to leave the house; and, if they refuse and will not stop spitting about and besmearing their neighbors, just take them and lead them out carefully and kindly. It is an imposition for those claiming to be gentlemen to spit tobacco juice for ladies to draw their clothes through and besmear them, or to leave their dirt in the house. We request all addicted to this practice, to omit it while in this house. Elders of Israel, if you must chew tobacco, omit it while in meeting, and when you leave, you can take a double portion, if you wish to. ^[6]

Kate Holbrook: The Word of Wisdom: Development and Practice

In what way did Joseph Smith implement the Word of Wisdom during his lifetime?

Joseph Smith never interpreted the Word of Wisdom revelation as demanding total abstinence

The Word of Wisdom was enforced differently in the 19th century than today. Observance of the Word of Wisdom has changed over time, due to on-going revelation from modern-day prophets, who put greater emphasis on certain elements of the revelation originally given to Joseph Smith. Early Latter-day Saints were not under the same requirements as today's Saints are.

Latter-Day Saints believe that the Lord reveals his will to men "line upon line, precept upon precept," (Isaiah 28:10,13 and others) and that revelation continues as circumstances change.

As one historian noted:

it appears clear that Joseph Smith never interpreted the [Word of Wisdom] revelation as demanding total abstinence, but stressed moderation and self-control....He had no objections to using tobacco for medicinal purposes. With regard to wine and "strong drink" possibly the most accurate index to the Prophet's position was expressed by Benjamin F. Johnson, who personally knew Joseph: "As a companion, socailly, he was highly endowed; was kind, generous, mirth loving, and a times even convivial. He was partial to a well supplied table and he did not always refuse the wine that maketh the heart glad."^[7]

Beer, unfermented or lightly fermented wine, and cider were considered "mild drinks" by some and therefore acceptable under at least some circumstances

The text of the Word of Wisdom forbids "strong drink" (D&C 89꞉5,7), which some (including Joseph) seem to have interpreted as distilled beverages (hard liquor). Beer, unfermented or lightly fermented wine, and cider were considered "mild drinks" by some (D&C 89꞉17) and therefore acceptable under at least some circumstances (note that verse 17 specifically permits "barley...for mild drinks"). One historian notes that the degree of rigor with which early Saints observed the Word of Wisdom varied:

[23] While the Saints opposed the common use of tea [24] and coffee, it would appear that they had little objection to its occasional use for medicinal purposes. In an age when these items were frequently used as a relief for a wide variety of ailments, it would have been imprudent to have entirely forbidden their use....

[25] The journal of Joseph Smith reveals many instances where Joseph and other Church leaders drank wine and a tolerant attitude towards the consumption of this beverage is particularly noticeable....

[26] Despite the injunction contained in the revelation discouraging the drinking of wine, (except for sacramental purposes) the casual nature of the allusions to this beverage suggest that many Church Authorities did not consider moderate wine drinking in the same category as the use of strong drinks....

Evidence suggests that the drinking of tea, coffee, and liquor was [in the 1830s] in general violation of the principle [of the Word of Wisdom], though exceptions can be found. All of these items were used by the Saints for medicinal purposes. Moderate wine-drinking was evidently acceptable to most Church leaders....[27] In short, it would seem that adherence to the revelation to at least 1839 required Church members to be moderately temperate but certainly [did] not [require] total abstinence....^[8]

Did Joseph Smith give some of the brethren money to purchase whiskey in violation of the Word of Wisdom?

The use of whiskey as a stimulant while traveling was allowed, but abusing it by getting drunk was not

Liquor in judicious amounts was used as a medicinal substance, and seen as a stimulant or restorative against fatigue. This is why Joseph "investigated the case"--he wished to know if the use had been acceptable or to excess. (In a similar way, a modern-day Church leader who heard that a member was using morphine might investigate to discover if such use is appropriate--e.g., under a doctor's supervision in proper prescribed amounts for a legitimate ailment--or whether they were abusing it to get "high".)

Here's what Joseph said,

The company moved on to Andover, where the Sheriff of Lee County requested lodgings for the night for all the company. I was put up into a room and locked up with Captain Grover. It was reported to me that some of the brethren had been drinking whiskey that day in violation of the Word of Wisdom.

I called the brethren in and investigated the case, and was satisfied that no evil had been done, and gave them a couple of dollars, with directions to replenish the bottle to stimulate them in the fatigues of their sleepless journey.^[9]

The complete prohibition on alcohol was phased in gradually

Critics of the Church who use this quote as evidence that Joseph disregarded the Word of Wisdom also do not inform readers that the complete prohibition on alcohol was a gradual matter, and so Joseph's judgment on the issue was possible (which explains why no one at the time was shocked or outraged by it). Later nineteenth century Mormons, such as Brigham Young, understood the matter in the same way, and also distinguished between the excessive and judicious use of spirits.

Did Joseph Smith appear in public smoking a cigar right after teaching a sermon on the Word of Wisdom?

This accusation was made by Amasa Lyman, who had already been excommunicated from the Church

Abraham H. Cannon made an entry in his diary stating that Amasa Lyman saw Joseph Smith smoking the cigar immediately after delivering a sermon on the Word of Wisdom and that he immediately afterward "rode through the streets smoking a cigar" in order to try "the faith of the Saints."^[10] At the time that Lyman made this accusation, he had already been excommunicated from the Church.

We ought to start with a degree of suspicion when we hear stories like this, because Joseph really did to things on occasion to test the Saints

These sorts of things really call into question a lot of these kinds of stories - especially when they are published long after the events they claim to be portraying (and the cigar story is certainly that). By the time these stories develop, we have these cultural myths being created about Joseph Smith. And so when we have this story about the Amasa Lyman encounter that first shows up in Abraham Canon's journal in 1895, we ought to start with a degree of suspicion. The problem we have with stories like this is that Joseph really did on occasion do things to test the Saints. He liked to go down to the boats at Nauvoo dressed poorly so as to interact with the new converts coming in to Nauvoo and to see what their expectations were. He regularly acted in ways that some thought were inappropriate for a prophet. One of the more widely known stories in the later 19th century was this one, recorded by William Allred and published in 1892:

I was with him [Joseph Smith] in the troubles at DeWitt, Adam-ondi-ahman, and in Far West. I have played ball with him many times in Nauvoo. He was preaching once, and he said it tried some of the pious folks to see him play ball with the boys. He then related a story of a certain prophet who was sitting under the shade of a tree amusing himself in some way, when a hunter came along with his bow and arrow, and reproved him. The prophet asked him if he kept his bow strung up all the time. The hunter answered that he did not. The prophet asked why, and he said it would lose its elasticity if he did. The prophet said it was just so with his mind, he did not want it strung up all the time. Another time when I heard him preaching he said if he should tell the people all the Lord had revealed to him, some would seek his life. Even as good a man as old Father C—-, here on the stand, he added, (pointing back to him) would seek his life.^[11]

There is this story, and it sounds like something we might expect, but it tends to have problems when we realize that this entire story is based on a much older story about the New Testament apostle John. Here is a version of that story, published by Fracis De Sales, in 1609:

It is necessary sometimes to relax our minds as well as our bodies by some kind of recreation. St. John the Evangelist, as Cassian relates, was one day found by a huntsman with a partridge on his hand, which he was caressing for his recreation. The huntsman asked how such a man as he could spend his time in so poor and mean an occupation? St. John replied: Why dost thou not carry thy bow always bent? For fear, answered the huntsman, that if it were always bent, it would loose its spring and become useless. Be not surprised, then, replied the apostle, that I should sometimes remit a little of the close application and attention of my spirit and enjoy a little recreation, that I may afterward employ myself more fervently in divine contemplation.^[12]

Did Joseph Smith violate the Word of Wisdom by drinking tea?

The Word of Wisdom was enforced differently in the 19th century than today

Joseph Smith is reported as drinking tea on a few occasions. Does this make Joseph Smith a hypocrite for violating the Word of Wisdom?

We are sometimes guilty of "presentism"—judging historical figures by the standards of our day, instead of their day.

The Word of Wisdom was enforced differently in the 19th century than today. It was not enforced as rigorously, or with the same requirements, in Joseph Smith's day. It was not the strict test of fellowships that it is for the modern member. Many speakers emphasized the Lord's patience in this matter, as applied to both leaders and members.

But, many of the events described are actually concerned about medical practice, not the social or recreational use of these substances. For example, one might be shocked to learn that President Kimball used morphine—however, the morphine was prescribed for cancer pain by a physician.

Joseph's use of tea may have been an exceptional event, worthy of note in his journal

Joseph's use of tea may have been an exceptional event, worthy of note in his journal. Why would this be?

In consulting the journal entry, we read: "Saturday, March 11th Too cold last night as to freeze [p.332] water in the warmest rooms in the city. River filled with anchor ice. 8 1/2 o'clock in the office, Joseph said he had tea with his breakfast." ^[13]

In Joseph's day, some medical thinking held that "hot drinks" (such as tea and coffee) could heat the body and vital fluids. While this was usually regarded as a bad idea that would be dangerous to health:

I found, after maturely considering the subject, that all animal bodies are formed of the four elements, earth, air, fire, and water. Earth and water constitute the solids, and air and fire, or heat, are the cause of life and motion. That cold, or lessening the power of heat, is the cause of all disease; that to restore heat to its natural state, was the only way by which health could be produced;....a state of perfect health arises from a due balance or temperature of the four elements; but if it is by any means destroyed, the body is more or less disordered. And when this is the case, there is always an actual diminution or absence of the element of fire, or heat; and in proportion to this diminution or absence, the body is affected by its opposite, which is cold. And I found that all disorders which the human family were afflicted with, however various the symptoms, and different the names by which they are called, arise directly from obstructed perspiration, which is always caused by cold, or want of heat ....^[14]

This entry is from the works of Samuel Thomson, a founder of what became known as "Thomsonian herbalism." There were several Latter-day Saint physicians who were Thomsonians, including (significantly) Willard Richards, who wrote the diary entry we are here considering. The emphasis on loss of heat and lack of stimulation is significant—for it clashed with another set of medical principles, the "orthodox" or "heroic" doctors who came to believe that acute disease was not caused by lack of heat, but by too much energy, heat, or vital force: hence their prescriptions for bleeding, purging, and the like: to lower the energy or "heat." ^[15] Thus, under normal circumstances an 'energizing', 'hot', or 'stimulating' drink would be inappropriate.

There might, however, be exceptions. Thomson described a local woman who acted as a healer, and his admiration for her skill and methods is clear:

There was an old lady by the name of Benton lived near us, who used to attend our family when there was any sickness. At that time there was no such thing as a Doctor known among us, there not being any within ten miles. The whole of her practice was with roots and herbs, applied to the patient, or given in hot drinks, to produce sweating; which always answered the purpose. ^[16]

Thus, in a time of extreme cold, a "hot drink" like tea could be seen as a medicinal or preventative treatment which would help maintain health, since it would prevent the loss of the vital heat upon which the body depended. As a Thomsonian physician, Willard Richards (who wrote Joseph's journal for him) would have known and preached this. An "orthodox physician" (wary of heat, and more apt to bleed or purge) would have vigorously disagreed. ^[17]

By analogy, a modern member would be in violation of the Word of Wisdom if he or she injected morphine as a "recreational" drug. But, if the same drug was administered for a medical reason, the member would not be at fault. (Indeed, we might find fault with someone for refusing a medical treatment to maintain their health or cure an illness.)

That Richards was not surprised or offended by Joseph's consumption of tea on a bitterly cold winter morning demonstrates that Joseph's action was not the scandal that some wish to portray it as.

As one historian observed in 1972:

While the Saints opposed the common use of tea and coffee, it would appear that they had little objection to its occasional use for medicinal purposes. In an age when these items were frequenlty used as a relief for a wide variety of ailments, it would have been imprudent to have entirely forbidden their use.^[18]

Did George A. Smith report that some church members left the church after finding that their leaders drank tea and coffee?

George A. Smith clearly intends his audience to see the converts' action as ridiculous

Some critics of the Church hope their readers will be shocked by George A. Smith's admission that Emma Smith offered some new converts a glass of tea. But, why would George A. Smith admit to Joseph committing a grave sin, if such it was? His account provides us with the clues:

I know persons who apostatized because they supposed they had reasons; for instance, a certain family, after having travelled a long journey, arrived in Kirtland, and the prophet asked them to stop with him until they could find a place. Sister Emma, in the mean time, asked the old lady if she would have a cup of tea to refresh her after the fatigues of the journey, or a cup of coffee. This whole family apostatized because they were invited to take a cup of tea or coffee, after the Word of Wisdom was given. ^[19]

It is significant that George A. Smith says Emma made the offer "to refresh her after the fatigues of the journey." This is not merely a polite offer of something to drink—it is suggesting that the old woman may be particularly vulnerable to having her "vital heat" diminished by the rigors of a long journey exposed to the elements. Emma is probably making a health-related offer, not just offering a social beverage as we would today. Difficulties in assuring clean water supplies also make tea or coffee a sometimes wiser choice for health. Both coffee and tea are made from boiled water, which will kill bacteria. Even without boiling, the tannic acid in tea would kill the bacteria that caused such scourges as cholera, typhoid, and dysentery—all real risks on the American frontier. ^[20]

George A. Smith clearly intends his audience to see the converts' action as ridiculous—the Word of Wisdom did not forbid the maintenance of health.

Did Willard Richards violate the Word of Wisdom by using tobacco at Carthage Jail?

Joseph Smith obtained some tobacco for a friend while in Carthage Jail prior to being martyred. Doesn't this make Joseph Smith a hypocrite for violating the Word of Wisdom?

Willard Richards was a Thomsonian herbalist, a type of physician common in the first half of the nineteenth century in the United States

We are sometimes guilty of "presentism"—judging historical figures by the standards of our day, instead of their day. The tobacco was intended for medicinal purposes.

Willard Richards was a Thomsonian herbalist, a type of physician common in the first half of the nineteenth century in the United States. Thomson was the name of the founder of this school of practice, which differed from the practice of the "orthodox" medical doctors, who focused on balancing humors, purging, inducing diarrhea, and so forth.

Neither the wine nor the tobacco was, for members at the time, seen as a violation of the Word of Wisdom--they were likely medicinal

An aspect of Thomsonian medicine was Thomson's enthusiasm for the use of lobelia, or wild Indian tobacco. It was used as a cure-all, and was prominently used as an emetic to induce vomiting and restore health. This is the key to understanding the use of tobacco at Carthage Jail.

Neither the wine nor the tobacco was, for members at the time, seen as a violation of the Word of Wisdom--they were likely medicinal.

Tobacco for Willard Richards

Willard Richards, who was in jail with Joseph, was a Thomsonian physician. This was a branch of pre-modern medical practice which required minimal schooling. Thomson's followers' believed strongly in the use of lobelia, or wild Indian tobacco. It was used as a cure-all, and was prominently used as an emetic to induce vomiting and restore health. This is the key to understanding the use of tobacco at Carthage Jail.

Critics Gerald and Sandra Tanner (p. 33) make a great deal of Joseph asking for a "pipe and tobacco" for Willard Richards. However, when we understand the circumstances, this action makes sense, and it has nothing to do with the Word of Wisdom. In the first place, we must realize that Joseph and Willard were locked in Carthage Jail.

Joseph had sent Stephen Markham out, as previous text unquoted by the Tanners tells us: "'Brother Markham...go get the doctor [i.e., Richards] something to settle his stomach,' [said Joseph,] and Markham went out for medicine. When he got the remedies desired...[the] Carthage Greys gathered round him, put him on his horse, and forced him out of the town at the point of the bayonet." So, Markham could not return, and none of the remedies he had obtained reached the jail. ^[21]

It is not clear which remedies Markham sought out—but he could not return. A Thomsonian like Richards would have probably seen tobacco as a medicinal drug, however—especially in a pinch when he could get nothing else. This would be particularly true if the tobacco was lobelia—it was the Thomsonian cure-all, literally.

The Tanners complain elsewhere about how in the History of the Church the words "pipe and some tobacco" were replaced by the word "medicine" (p. 471). But, this misses the point in a spectacular way—tobacco was considered a medicine at the time! Modern editors would not make this type of change to a historical text, but one can understand why rather than bother to explain about Thomsonian beliefs and medical practices, the editors of earlier times decided to simply "translate" the reason for the tobacco. The issue only becomes important, after all, when one is unfamiliar with early nineteenth century medicine.

There is further evidence that the tobacco was not seen as a problem by current or later leaders, since John Taylor's later account of the martyrdom in History of the Church mentions it very frankly and matter-of-factly:

Before the jailer came in, his boy brought in some water, and said the guard wanted some wine. Joseph gave Dr. Richards two dollars to give the guard; but the guard said one was enough, and would take no more.

The guard immediately sent for a bottle of wine, pipes, and two small papers of tobacco; and one of the guards brought them into the jail soon after the jailer went out. Dr. Richards uncorked the bottle, and presented a glass to Joseph, who tasted, as also Brother Taylor and the doctor, and the bottle was then given to the guard, who turned to go out. When at the top of the stairs some one below called him two or three times, and he went down.^[22]

Since neither the wine nor the tobacco was, for members at the time, seen as a violation of the Word of Wisdom. Leaders would not include this information if it made Joseph look bad. This should be our first clue that something else is going on.^[23] Some critics, however, have not sought to understand, but merely to condemn by trusting that their audience will not understand the fine points of early nineteenth century frontier medicine.

Events surrounding the death of Joseph Smith