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Brigham Young and the Word of Wisdom
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Did Brigham Young violate the Word of Wisdom by using snuff, tobacco, and tea?
Brigham indicated that his use of tobacco was medicinal
The Word of Wisdom was not enforced as rigorously, or with the same requirements, in Brigham Young's day. Many speakers emphasized the Lord's patience in this matter, as applied to both leaders and members. The Word of Wisdom was not the strict test of fellowships that it is for the modern member.
But, some of the events with which the critics wish to shock the modern member probably have nothing to do with the Word of Wisdom at all. They are concerned about medical practice, not the social or recreational use of substances. The critics' tactics are akin to pointing out slyly that President Kimball used morphine—while not mentioning the fact that the morphine was prescribed for cancer pain by a physician. The choices made by the nineteenth century saints and leaders should be seen in their historical context, not ours.
Critics count on "presentism"—they hope readers will judge historical figures by the standards of our day, instead of their day.
Some forbidden substances were seen as having a medicinal use
Critics also fail to point out that the fact that some forbidden substances were seen as having a medicinal use, for which the Saints were free to use them. Brigham indicated that this was the case with his tobacco use:
It is our right and privilege to live so that we may attain to this, so that we may sanctify our hearts before the Lord, and sanctify the Lord God in our hearts, but it is not my privilege to drink liquor, neither is it my privilege to eat tobacco. Well, bro. Brigham, have you not done it? Yes, for many years, but I ceased its habitual practice. I used it for toothache; now I am free from that pain, and my mouth is never stained with tobacco. It is not my privilege to drink liquor nor strong tea and coffee although I am naturally a great lover of tea. Brethren and sisters, it is not our privilege to indulge in these things, but it is our right and privilege to set an example worthy of imitation. [1]
Strange as it seems, tobacco was seen as a medication for some conditions in Brigham's time. (To learn more about medical beliefs and the Word of Wisdom substances, see here.)
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Why did Brigham Young build a whiskey distillery in Utah?
Whiskey was seen as having a medicinal use
Critic charge that this was hypocritical, thus encouraging others to violate the Word of Wisdom.The Word of Wisdom was not enforced as rigorously, or with the same requirements, in Brigham Young's day. Many speakers emphasized the Lord's patience in this matter, as applied to both leaders and members.
But, some of the events with which the critics wish to shock the modern member probably have nothing to do with the Word of Wisdom at all. They are concerned about medical practice or other legitimate uses, not the social or recreational use of substances. The choices made by the nineteenth century saints and leaders should be seen in their historical context, not ours.
Whiskey had legitimate uses—for medication, for the cleaning of wounds, and for the cleaning of the body
Critics also fail to point out that the fact that some forbidden substances were seen as having a medicinal use, for which the Saints were free to use them. Said Brigham:
When there was no whisky to be had here, and we needed it for rational purposes, I built a house to make it in. When the distillery was almost completed and in good working order, an army was heard of in our vicinity and I shut up the works I did not make a gallon of whisky at my works, because it came here in great quantities, more than was needed. I could have made thousands of dollars from my still, which has ever since been as dead property. [2]
Whiskey could have legitimate uses—for medication, for the cleaning of wounds, and for the cleaning of the body. Furthermore, the application of the Word of Wisdom did not necessarily require complete abstinence, as Brigham taught on another occasion:
I have no fellowship for men who are guilty of breaking the Sabbath, of drinking spirituous liquors to excess.... [3]
This message was echoed elsewhere:
- Brigham Young
- "You have read that piece of excellent advice called the "Word of Wisdom." I shall not say you must obey it; you can read it over again and refresh your memories, and I give the privilege to the Elders of Israel to cease using tobacco, and if they will not cease using it, then raise it; and then, also, to cease using spirituous liquors to excess....If you will cease drinking spirituous liquors you will thereby be benefited individually and benefit the community. A man who indulges in any habit that is pernicious to the general good in its example and influence, is not only an enemy to himself but to the community so far as the influence of that habit goes. A man who would not sacrifice a pernicious habit for the good it would do the community is, to say the least of it, lukewarm in his desires and wishes for public and general improvement. Tobacco is not good for man; spirituous liquor is not good for a beverage, but in many cases it is good for washing the body." [4]
- Heber C. Kimball
- "If any of you have been in the practice of drinking spirituous liquors to excess cease at once the wicked and destructive practice." [5]
- Erastus Snow
- "If a person having a strong desire for stimulants, such as spirituous liquors, tea, coffee, tobacco, opium, &c., that stimulate the nervous system to excess, and continues to gratify this appetite, will soon destroy the elasticity of his nervous system, and become like a bow that is often bent almost to breaking....We must neither indulge in excessive eating, excessive drinking, nor in excessive working, whereby to overtax our physical energies or our nervous system. [6]
- Joseph F. Smith
- We do not want these things here; but we are not supreme; we cannot govern as we would wish. Not that we desire to rule with an iron hand, oppressively. It would not be oppression to me, for the Proper authorities to say,—"You Shall not take intoxicating liquors; you shall neither manufacture nor drink them, for they are injurious to your body and mind," nor would it be to any Saint,—but what oppression it would be to a certain class! Yet I hope to see the day when, within the pale of the kingdom of God, no man will be allowed to take intoxicating liquor; and make—I was acing to say, a beast of himself. But I do not name it, rather to make a degraded man of himself. Beasts would not degrade themselves as men do. The habits of the brutes are decent in the eyes of God and angels when compared with the conduct of drunken, debauched men, who pollute mind and body by the commission of every species of vice and crime. I want to see the day when no man in the midst of this people will be allowed to touch intoxicating drink to become drunken.
- Do the "Mormons" drink it? Yes, to their shame, disgrace and the violation of their covenants, some of them do; and while on this subject I will say that no one supposes for a moment that a confirmed and unrepentant drunkard will ever be permitted within the gates of the celestial city. We all understand this, but I want to bear my testimony that those who prostitute mind and body by the debasing use of intoxicating drinks and the crimes and evils to which it leads will never have part in the celestial kingdom. "But," says one, "did not some of the ancients get 'boozy' once in a while?" If they did they had to repent of it. I do not excuse them any more than I would you or myself, for taking a course of this kind. Yet God sees as we cannot [p.285] see. He takes all things into consideration, He does not judge partially as we are liable to do. When He places a man in the balance He weights him righteously, but when we judge a man we are apt to judge un-righteously, because we are not omniscient. But what necessity is there for a healthy person to take intoxicating liquor? Does it ever do him any good? No, never. But does it never do any good to use liquor? I do not say that. When it is used for washing the body according to the revelations God has given, and when absolutely necessary if used with wisdom for sickness, it may do good, but when it is used to the extent that it destroys reason and judgment it is never used with impunity. All who thus use it then violate an immutable law, the penalty of which must inevitably follow the transgressor. It is against this practice that I am speaking. If there be any guilty of it here this afternoon, and I have no doubt there are, I wish them to take warning (italics added, underline is emphasis in original). [7]
- Franklin D. Richards
- I am not asleep to, nor unaware of the fact that many of us coming from the world have brought with us a deep craving for spirituous liquors, and for other things which are not good for us, but which we may have dabbled in to gratify a wicked appetite. Parents afflicted with these propensities ought to take warning not to breed them into the natures of their children, and if possibly they have done so, to use diligence to preserve them from being thrown in the way of temptation until they come to years of understanding, judgment and firmness of purpose, which will enable them to practice self-denial, and live as men of God. These are matters that need to be looked after. [8]
Brigham was prepared to produce a limited amount for such uses—the Saints were isolated in Utah and had to either produce or import everything they needed. He was not pleased, however, at the influx of whiskey and attendant over-use which accompanied the U.S. army.
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Why did Brigham Young instruct members of the Church to grow tobacco in Utah?
Since Brigham realized that a considerable sum was being spent annually on tobacco he preferred that these funds remain within the territory to foster further economic growth and self-sufficiency
Since Brigham realized that a considerable sum ($60-80,000 in 1861 dollars) was being spent annually on tobacco (at least a small part of which was used for medicinal purposes in the 19th century) he preferred that these funds remain within the territory to foster further economic growth and self-sufficiency, rather than disappearing into eastern markets.
The Word of Wisdom was enforced differently in the 19th century than today
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.
Leonard Arrington (later Church Historian) described how difficulties with the U.S. federal government, and the Saints' relative isolation, led them to adopt a program of economic self-sufficiency. Simply put, Brigham and other leaders wanted to conserve the Saints' cash, and preferred to make or grow anything which they consumed locally:
The self-sufficiency program which followed the Utah War and the outbreak of the Civil War in 1861 led Mormon leaders to greatly expand the southern colonies
The self-sufficiency program which followed the Utah War and the outbreak of the Civil War in 1861 led Mormon leaders to greatly expand the southern colonies. In October 1861, 309 families were called to go south immediately to settle in what would now be called "Utah's Dixie". They represented a variety of occupations and were instructed to go in an organized group and "cheerfully contribute their efforts to supply the Territory with cotton, sugar, grapes, tobacco, figs, almonds, olive oil and such other useful articles as the Lord has given us, the places for garden spots in the south to produce." Brigham Young specifically desired them to produce the territorial supply of tobacco—so as to eliminate "paying to outsiders from sixty to eighty thousand dollars annually for that one article—and also wine: for the Holy Sacrament, for medicine, and for sale to "outsiders."[9]
The Word of Wisdom was not enforced as rigorously, or with the same requirements, in Brigham Young's day. Many speakers emphasized the Lord's patience in this matter, as applied to both leaders and members.
- ↑ Brigham Young, Journal of Discourses 12:29.
- ↑ Brigham Young, Journal of Discourses 10:206.
- ↑ Brigham Young, Journal of Discourses 6:319.
- ↑ Brigham Young, Journal of Discourses 10:202.
- ↑ Heber C. Kimball, Journal of Discourses 7:348.
- ↑ Erastus Snow, Journal of Discourses 7:353.
- ↑ Joseph F. Smith, Journal of Discourses 14:284-285.
- ↑ F.D. Richards, Journal of Discourses 24:328.
- ↑ Leonard J. Arrington, Great Basin Kingdom : an economic history of the Latter-day Saints, 1830–1900, reprint, (Urbana and Chicago: University of Illinois Press, 2005 [1958]), 216.