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Joseph Smith and the Word of Wisdom

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• Question: In what way did Joseph Smith implement the Word of Wisdom during his lifetime?
• Question: Did Joseph Smith give some of the brethren money to purchase whiskey in violation of the Word of Wisdom?
• Question: Did Joseph Smith set up a bar to sell liquor in Nauvoo?
• Question: Is it true that Almon Babbitt "followed Joseph" in violating the Word of Wisdom?
• Question: Did Joseph Smith violate the Word of Wisdom by drinking alcohol in Carthage Jail before he was killed?
• Question: Did Willard Richards violate the Word of Wisdom by using tobacco at Carthage Jail?

Question: 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."^[1]

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....^[2]

Question: 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.^[3]

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.

Question: Did Joseph Smith set up a bar to sell liquor in Nauvoo?

The Word of Wisdom was not binding on Latter-day Saint members, and was certainly not seen as a requirement for non-members

Joseph's hotel would likely see many travelers who would be non-members, and he may have felt that his supervision would be better able to prevent the abuse and trouble which liquor often brought with it. Despite this, he seems to have gradually decided that the Mormons could not or should not impose their views on abstinence on the entire city and its population.

Emma's concern, notably, does not have anything to do with the Word of Wisdom, but simply that she does not wish her children and home to be associated with the difficulties that came with the liquor trade, and that it looks bad for any religious leader to be in any way associated with something as disreputable as liquor.

Critics count on "presentism"—they hope readers will judge 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 the strict test of fellowships that it is for the modern member.

Drink was often viewed as a scourge on the nineteenth century frontier

Mayor John C. Bennett's inaugural address sounded this theme:

The 21st Sec. of the addenda to the 13th Sec. of the City Charter concedes to you plenary power "to tax, restrain, prohibit and suppress, tippling houses, dram-shops," etc. etc., and I now recommend, in the strongest possible terms, that you take prompt, strong, and decisive measures to "prohibit and suppress" all such establishments. It is true you have the power "to tax," or license and tolerate, them, and thus add to the city finances; but I consider it much better to raise revenue by an ad valorem tax on the property of sober men, than by licensing dram shops, or taxing the signs of the inebriated worshippers at the shrine of Bacchus. The revels of bacchanalians in the houses of blasphemy and noise will always prove a disgrace to a moral people. Public sentiment will do much to suppress the vice of intemperance, and its concomitant evil results: but ample experience has incontrovertibly proven that it cannot do all—the law must be brought to the rescue, and an effective prohibitory ordinance enacted. This cannot be done at a better time than at the present. Let us commence correctly, and the great work of reform, at least so far as our peaceful city is concerned, can be summarily consummated. It would be difficult to calculate the vast amount of civil and crime that would be prevented, and the great good that would accrue to the public at large by fostering the cause of temperance; but suffice it to say that the one would be commensurate to the other.—No sales of spirituous liquors whatever, in a less quantity than a quart, except in cases of sickness on the recommendation of a physician or surgeon duly accredited by the Chancellor and Regents of the University, should be tolerated. The liberty of selling the intoxicating cup is a false liberty—it enslaves, degrades, destroys, and wretchedness and want are attendant on every step.... ^[4]

Soon after the Nauvoo charter came into effect, Joseph and the city council "passed an ordinance against vending whiskey in small quantities, effectively restricting the opening of saloons." ^[5]

It seems this prohibition did not apply to wine

On 12 July 1841, Joseph "was in the City Council, and moved that any person in the City of Nauvoo be at liberty to sell vinous [i.e., of the vine—wine] liquors in any quantity, subject to the city ordinances." ^[6]

As one historian of Nauvoo noted:

Although Nauvoo was a city of temperate or abstinent Saints, it was also a burgeoning western river town. Doubtless most of its gentiles and many Mormons did not hold prohibitionist views, and the demand for alcohol in its various forms must have been more or less constant. Such pressure is evident in the gradual relaxation of the official attitude toward liquor....

There was apparently never any prohibition on the sale of beer and ale, and on April 9, 1842, the council acted to license taverns and ordinaries in the town to sell beer but not spirits. But on May 14, [Joseph] Smith recorded, "I attended city council in the morning, and…spoke at length for the repeal of the ordinance…licensing merchants, hawkers, taverns, and ordinaries, desiring that this might be a free people, and enjoy equal rights and privileges, and the ordinances were repealed." ^[7]

On 12 December 1843, the city council in Nauvoo passed a law allowing the mayor (i.e., Joseph) to sell spirits:

Be it ordained by the City Council of Nauvoo, that the Mayor of the city be and is hereby authorized to sell or give spirits of any quantity as he in his wisdom shall judge to be for the health and comfort, or convenience of such travelers or other persons as shall visit his house from time to time. ^[8]

We note that such sale can include for "health"—some alcoholic use was seen as medicinal. (To learn more about medical beliefs and the Word of Wisdom substances, see here.)

The complete restriction on liquor sales was further relaxed on 16 January 1844, though liquor is still viewed with disapproval:

Whereas, the use and sale of distilled and fermented liquors for all purposes of beverage and drink by persons in health are viewed by this City Council with unqualified disapprobation:

Whereas, nevertheless the aforesaid liquors are considered highly beneficial for medical and mechanical purposes, and may be safely employed for such uses, under the counsel of discreet persons: Therefore,

Sect. 1. Be it ordained by the City Council of the city of Nauvoo. that the Mayor of this city is hereby authorized to sell said liquors in such quantities as he may deem expedient.

Sect. 2. Be it further ordained, that other persons not exceeding one to each ward of the city, may also sell said liquors in like quantities for medical and mechanical purposes by obtaining a license of the Mayor of the city. The above ordinance to be in full force and effect immediately after its passage,—all ordinances to the contrary notwithstanding. ^[9]

A bar for travelers was set up in Joseph's hotel, the Mansion house, and Emma rejected it due to the type of people it might draw

Joseph Smith III tells of Emma's return from a journey to find the bar in place. As her biographers tell the story:

...Emma entered the main room of the Mansion House on April 24 [, 1843]. A bar, complete with counter, shelves, and glasses for serving liquor stood in the room. [Orin] Porter Rockwell reigned supreme over it. Emma sent her eleven-year-old son into a meeting to tell Joseph she wished to speak with him; she waited in the hall.

"Joseph, what is the meaning of that bar in this house?" Emma asked with restraint obvious to her young son, who later recorded the confrontation. Joseph explained that a new building across the street was planned for Porter Rockwell's bar and barbershop, but until it could be completed Rockwell had set up the bar in the Mansion. "How does it look for the spiritual head of a religious body to be keeping a hotel in which a room is fitted out as a liquor-selling establishment?" she asked earnestly. Joseph countered that all hotels had their bars, the arrangement was only temporary, and he wanted to make up for Rockwell's months in prison. ^[10]

Rockwell had been jailed for months, and reached Nauvoo in financially desperate straits. Joseph hoped to find a trade for his old friend and bodyguard.

Emma was not persuaded by this argument:

Unconvinced, Emma told Joseph he could hire someone to run the Mansion for him. "As for me," she continued, "I will take my children and go across to the old house and stay there, for I will not have them raised up under such conditions as this arrangement imposes upon us, nor have them mingle with the kind of men who frequent such a place. You are at liberty to make your choice; either that bar goes out of the house, or we will!"...

Joseph answered, "Very well, Emma; I will have it removed at once." Soon a frame structure, designed to house the bar and barbershop, began to rise across the street. ^[11]

Question: Is it true that Almon Babbitt "followed Joseph" in violating the Word of Wisdom?

We often employ "presentism"—judging historical figures by the standards of our day, instead of their day

It is claimed that Joseph Smith violated the Word of Wisdom, and that another member (Almon W. Babbitt) followed his example. However, the Word of Wisdom was enforced differently in the 19th century than today. It was not the strict test of fellowships that it is for the modern member. Members and leaders struggled with its application

Almon Babitt was tried by the high council for much more than Word of Wisdom violations

On the 19th, a charge was preferred before a council of the Presidency, against Elder Almon W. Babbitt, for not keeping the Word of Wisdom; for stating the Book of Mormon was not essential to our salvation, and that we have no articles of faith except the Bible.

Elder J. B. Smith testified that Elder Babbitt had assumed the prerogative of dictating to him in his preaching; and that he was not keeping the Word of Wisdom.

Elder Babbitt said that he had taken the liberty to break the Word of Wisdom, from the example of President Joseph Smith, Jun., and others, but acknowledged that it was wrong; that he had taught the Book of Mormon and Commandments as he had thought to be wisdom, and for the good of the cause; that he had not intended to dictate to Elder J. B. Smith, but only to advise with him.

The council reproved Elder Babbitt, and instructed him to observe the Word of Wisdom, and commandments of the Lord in all things;....^[12]

The more serious charges against Babbitt were:

• claiming the Book of Mormon was not essential
• claiming the Church had no teachings or beliefs outside the Bible
• failure to follow lines of priesthood government.

It seems likely that Babbitt would not have been charged if his sole difficulty was the Word of Wisdom

Given the serious variety of charges against him, however, this was likely seen as one more sign of his unreliability and dangerous lack of orthodoxy.

It is also not clear what action of Joseph's Babbitt took liberty from—there were cases in which Joseph used substances normally forbidden by the Word of Wisdom, but under conditions in which use was probably appropriate. In any case, Babbitt readily admitted that this was no excuse, and no one seems to have been too shocked by the charge that Joseph's observance wasn't perfect. If the members at the time were not dismayed, this should be a good hint that the critics are hoping we over-react without the perspective of those "on the scene" at the time.

Main article: Joseph and medicinal "violation" of the Word of Wisdom

In any case, leaders of the Church were clear that while the Lord expected perfect adherence to the Word of Wisdom as an ideal, he was also patient and understanding of everyone—leader and member—who struggled to alter their habits.

Question: Did Joseph Smith violate the Word of Wisdom by drinking alcohol in Carthage Jail before he was killed?

The wine is mentioned clearly in the History of the Church: Why would leaders include this information if it made Joseph look bad?

Joseph Smith drank alcohol in Carthage Jail prior to being martyred. Doesn't 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. We note that the wine is mentioned clearly in the History of the Church. Why would leaders include this information if it made Joseph look bad? This should be our first clue that something else is going on.^[13]

John Taylor: "we sent for some wine. It has been reported by some that this was taken as a sacrament. It was no such thing; our spirits were generally dull and heavy, and it was sent for to revive us"

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.

Alcohol was also considered a medicinal substance, and was used with that purpose well into the 19th century. Thus, some wine or brandy use would be seen as "medicinal," rather than "recreational."^[14] This perspective is likely reflected in John Taylor's later account of the events at Carthage:

Sometime after dinner we sent for some wine. It has been reported by some that this was taken as a sacrament. It was no such thing; our spirits were generally dull and heavy, and it was sent for to revive us. I think it was Captain Jones who went after it, but they would not suffer him to return. I believe we all drank of the wine, and gave some to one or two of the prison guards. We all of us felt unusually dull and languid, with a remarkable depression of spirits. In consonance with those feelings I sang a song, that had lately been introduced into Nauvoo, entitled, 'A Poor Wayfaring Man of Grief', etc.^[15]:101

Alcohol was thought to be useful as a stimulant to restore both mood and energy

In a medicinal context, alcohol was thought to be useful as a stimulant to restore both mood and energy. As one history noted:

There was a wide spectrum of views on its use in medicine. At one extreme were those who felt that as alcohol was a stimulant, it should be beneficial in all disease states....A problem for doctors was reconciling that brandy (the most commonly used form of alcohol) seemed to have both stimulant and sedative effects. However it is clear that the emergency use of brandy was as a stimulant [and such use continued into the twentieth century]....For lesser conditions, tonics were much used as stimulants and alcohol was the basis of many of these, the alcohol concentration of which was often greater than that of wine....^[14]

In the twenty-first century, a member who used morphine by injection to get high would be regarded as in violation of the Word of Wisdom. But, if they used it under a physician's supervision for a recognized condition for which its use was appropriate, that would be considered in harmony with the Word of Wisdom. Cancer patients, for example, do not lose their temple recommends simply because they require morphine. In a similar way, Joseph and his companions' use of wine prior to the martyrdom obviously did not trouble him or his contemporaries, because they understood their era's medical context.

Question: 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. ^[16]

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.^[17]

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.^[18] 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.