Criticism of Mormonism/Books/The Changing World of Mormonism/Chapter 2

FAIR Answers—back to home page

Response to claims made in "Chapter 2: Change, Censorship and Suppression"

Chapter 1

A FAIR Analysis of: Criticism of Mormonism/Books, a work by author: Jerald and Sandra Tanner

Chapter 3

Claim Evaluation

The Changing World of Mormonism

Response to claims made in The Changing World of Mormonism, "Chapter 2: Change, Censorship and Suppression"

Jump to details:

• Response to claim: 29 - John Taylor said that we are not ashamed of polygamy
• Response to claim: 29 - Brigham Young said that the only men who become gods are those who enter into polygamy
• Response to claim: 29 - Bruce R. McConkie said that plural marriage is not essential to salvation or exaltation
• Response to claim: 31 - Joseph Smith drank beer despite having received the Word of Wisdom
• Response to claim: 33 - Joseph encouraged others to break the Word of Wisdom by drinking whiskey
• Response to claim: 33 - Joseph asked for a pipe and tobacco to settle Willard Richards' stomach
• Response to claim: 34 - Brigham Young ordered the destruction of Lucy Mack Smith's history Biographical Sketches of Joseph Smith published by Orson Pratt in 1853

Response to claim: 29 - John Taylor said that we are not ashamed of polygamy

The author(s) of The Changing World of Mormonism make(s) the following claim:

John Taylor said that we are not ashamed of polygamy.

Author's sources:

1. Life of John Taylor p. 255

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

The authors fail to provide Elder Taylor's reasons; they imply that he should be ashamed:

John Taylor said,

We are not ashamed to proclaim to this great nation, to rulers and people, to the president, senators, legislators, judges; to high and low, rich and poor, priests and people, that we are firm, conscientious believers in polygamy, and that it is part and parcel of our religious creed. We do this calmly, seriously and understandingly, after due deliberation, careful examination and close investigation of its principles and bearings religiously, socially, morally, physically and politically! We unhesitatingly pronounce our full and implicit faith in the principle as emanating from God, and that under His direction it would be a blessing to the human family.

Response to claim: 29 - Brigham Young said that the only men who become gods are those who enter into polygamy

The author(s) of The Changing World of Mormonism make(s) the following claim:

Brigham Young said that the only men who become gods are those who enter into polygamy.Not content to let a good quote mine go to waste, the authors repeat this one later on p. 258.

Author's sources:

1. Brigham Young, Journal of Discourses 11:269.

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

If you read the entire passage from which this quote is taken, you will see that Brigham is also acknowledging those who do not actually practice plural marriage. Critics of the Church, however, only extract this single phrase.

See Quote mining—Journal of Discourses 11:269 to see how this quote was mined.

Question: Is plural marriage required in order to achieve exaltation?

Critics quote Brigham Young saying that "[t]he only men who become Gods, even the sons of God, are those who enter into polygamy"

Critics of the Church point to a statement made by Brigham Young to make the claim that Latter-day Saints believe that one must practice plural marriage in order to achieve exaltation (i.e. become like God not just be saved).

The relevant text is as follows:

The only men who become Gods, even the sons of God, are those who enter into polygamy" (Brigham Young, Journal of Discourses 11:269.)

This quotation is often used in anti-Mormon sources. They do not include the surrounding text which explains what Brigham Young had in mind on this occasion:

We wish to obtain all that father Abraham obtained. I wish here to say to the Elders of Israel, and to all the members of this Church and kingdom, that it is in the hearts of many of them to wish that the doctrine of polygamy was not taught and practiced by us...It is the word of the Lord, and I wish to say to you, and all the world, that if you desire with all your hearts to obtain the blessings which Abraham obtained, you will be polygamists at least in your faith, or you will come short of enjoying the salvation and the glory which Abraham has obtained. This is as true as that God lives. You who wish that there were no such thing in existence, if you have in your hearts to say: "We will pass along in the Church without obeying or submitting to it in our faith or believing this order, because, for aught that we know, this community may be broken up yet, and we may have lucrative offices offered to us; we will not, therefore, be polygamists lest we should fail in obtaining some earthly honor, character and office, etc,"—the man that has that in his heart, and will continue to persist in pursuing that policy, will come short of dwelling in the presence of the Father and the Son, in celestial glory. The only men who become Gods, even the Sons of God, are those who enter into polygamy. Others attain unto a glory and may even be permitted to come into the presence of the Father and the Son; but they cannot reign as kings in glory, because they had blessings offered unto them, and they refused to accept them.

Brigham was stating that the command to practice plural marriage was from God, and it is wrong to seek to abolish a command from God.

It is clear from the quote that Brigham was making several points which the critics ignore:

• The command to practice plural marriage is from God, and it is wrong to seek to abolish a command from God.
• To obtain the blessings of Abraham, the Saints were required to be "polygamists at least in your faith": i.e., it was not necessary that each enter into plural marriage in practice, but that they accept that God spoke to His prophets.
• It was wrong to avoid plural marriage for worldly, selfish reasons, such as believing the Church would fail, and hoping to have political or monetary rewards afterward.
• Faithful Saints cannot expect to receive "all that the Father has" if they willfully disobey God. When the people have "had blessings offered unto them," and if they refuse to obey, God will withhold blessings later because of that disobedience now.

Finally, it must be remembered that Brigham Young is speaking to a group who had been commanded to live the law of polygamy. There is no basis for speculating about what he would have said to a group who did not have that commandment given to them, as present-day members do not.

Question: Did Brigham Young believe that one could not enter the Celestial Kingdom unless they were a polygamist?

Jump to details:

• Question: Did Brigham Young believe that one could not enter the Celestial Kingdom unless they were a polygamist?
• Wilford Woodruff: "President Young said there would be men saved in the Celestial Kingdom of God with one wife with Many wives & with No wife at all"
• Wilford Woodruff: President Young...said a Man may Embrace the Law of Celestial Marriage in his heart & not take the Second wife & be justified before the Lord

Response to claim: 29 - Bruce R. McConkie said that plural marriage is not essential to salvation or exaltation

The author(s) of The Changing World of Mormonism make(s) the following claim:

Bruce R. McConkie said that plural marriage is not essential to salvation or exaltation.

Author's sources:

1. Mormon Doctrine (1958) p. 523.

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

McConkie was correct.

Seminary Teacher Resource Manual: "We have no knowledge that plural marriage will be a requirement for exaltation"

"Doctrine and Covenants 132," Seminary Teacher Resource Manual on LDS.org:

Note: Avoid sensationalism and speculation when talking about plural marriage. Sometimes teachers speculate that plural marriage will be a requirement for all who enter the celestial kingdom. We have no knowledge that plural marriage will be a requirement for exaltation.

Response to claim: 31 - Joseph Smith drank beer despite having received the Word of Wisdom

The author(s) of The Changing World of Mormonism make(s) the following claim:

Joseph Smith drank beer despite having received the Word of Wisdom.

Author's sources:

• Millennial Star 23:720
• Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:424. Volume 6 link (Reference to beer mentioned in the Millennial Star removed from this reference.)

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

Beer was not forbidden by the Word of Wisdom in Joseph Smith's day, but the Tanners count on their readers not knowing this. The prohibition against all alcohol came later.

Response to claim: 33 - Joseph encouraged others to break the Word of Wisdom by drinking whiskey

The author(s) of The Changing World of Mormonism make(s) the following claim:

Joseph encouraged others to break the Word of Wisdom by drinking whiskey.

Author's sources:

• Millennial Star 21:283
• Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 5:450. Volume 5 link

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

The Tanners here exploit their readers' potential lack of familiarity with how liquor was seen under the Word of Wisdom in Joseph's day. Joseph certainly did not encourage others to break the Word of Wisdom.

FAIR Answers—back to home page

V

Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

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."

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....

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.

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." 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.

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.

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."

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 ....

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." 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.

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.

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.

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.

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.

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.

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.

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. 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

Summary: To learn more about the martyrdom of Joseph and Hyrum in Carthage jail, follow this link.

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Source(s) of the criticism

Critical sources

John Dehlin, "Why People Leave the LDS Church," (2008). Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), 262. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 33, 471-472.( Index of claims )

Did Joseph utter a false prophecy and show disregard for the Word of Wisdom in telling Orson Hyde that he would drink wine with him in Palestine?

Joseph's prophecy of drinking wine with Hyde in Palestine is reminiscent of Jesus' promise to the apostles that he would drink of wine when the kingdom of God was come

Joseph's prophecy of drinking wine with Hyde in Palestine is reminiscent of Jesus' promise to the apostles that he would drink of wine when the kingdom of God was come (Luke 22:18) which was reiterated in a revelation to Joseph Smith (D&C 27꞉5). Joseph prophesied that he would drink with Hyde there—but whether he would go to Palestine in this life was something about which he immediately expressed uncertainty.

Those who offer this criticism make three errors:

1. they do not cite the entire text
2. they refuse to consider a fulfillment after this life.
3. they ignore the Word of Wisdom's application in historical context.

The prophecy: "If I live I [will] take these b[r]ethren through these United States and through the world. I will make just as big a wake as God Almighty will let me"

Joseph was not certain that he would see Palestine during this life. As can be seen below, Joseph (1) prophesied that he would drink wine with Hyde in the Holy Land; and then (2) expressed hope that he would go with the Twelve to the Holy Land, but was aware he might not live, and left the matter to God's will:

Elder Hyde told of the excellent white wine he drank in the east [Palestine]. Joseph prophesied in the name of the Lord that he would drink wine with him in that country. Joseph [said], "From the 6th day of April next, I go in for preparing with all present for a Mission through the United States and when we arrive {page 143} at Maine we will take ship for England and so on to all countries where we are a mind for to go." P[r]e[se]nt: H[yrum] Smith, B[righam] Young, H[eber] C. Kimball, Orson Hyde, Orson Pratt, John Taylor, W[ilford] Woodruff, Geo[rge] A. Smith, [and] W[illard] Richards.

[Joseph said,] "We must write for John E. Page. We must love the whole Quorum. We must send Kings and Queens to Nauvoo and we will do it. We must all start from this place. Let the 12 [Apostles] be called in on the {page 143} 6th of April and a notice be given for a special conference on the platform on [the] House of the Lord. We are sure to go as we live till spring. If I live I [will] take these b[r]ethren through these United States and through the world. I will make just as big a wake as God Almighty will let me."

In Joseph's day, wine was not forbidden by the Word of Wisdom

Once again, critics count on their audience thinking that the prophets have commanded the same degree of observance of the Word of Wisdom throughout Church history.

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 464, 617 n. 24 ( Index of claims ) (citing Faulring, 294). Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 471.( Index of claims )

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To learn more about Joseph Smith: Word of Wisdom

Video	"Joseph Smith and alcohol," BH Roberts Foundation print-link. Video version: "Did Joseph Smith drink alcohol?,"  (8 December 2023). video-link.
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Response to claim: 33 - Joseph asked for a pipe and tobacco to settle Willard Richards' stomach

The author(s) of The Changing World of Mormonism make(s) the following claim:

Joseph asked for a pipe and tobacco to settle Willard Richards' stomach.

Author's sources:

1. Millennial Star 24:471

• Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:614. Volume 6 link

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Tobacco (and wine) were considered by some to be a medication in Joseph's day. The authors do not provide the entire story. 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," 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 nothing from him reached the jail (p. 616). In addition, Willard Richards was a Thompsonian herbalist physician—one of the medications advocated by these doctors was lobelia, or wild Indian tobacco.

• See also p. 471 for the Tanner's further exploitation of this presentism.

FAIR Answers—back to home page

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Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

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."

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....

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.

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." 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.

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.

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."

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 ....

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." 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.

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.

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.

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.

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.

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.

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.

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. 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

Summary: To learn more about the martyrdom of Joseph and Hyrum in Carthage jail, follow this link.

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Source(s) of the criticism

Critical sources

John Dehlin, "Why People Leave the LDS Church," (2008). Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), 262. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 33, 471-472.( Index of claims )

Did Joseph utter a false prophecy and show disregard for the Word of Wisdom in telling Orson Hyde that he would drink wine with him in Palestine?

Joseph's prophecy of drinking wine with Hyde in Palestine is reminiscent of Jesus' promise to the apostles that he would drink of wine when the kingdom of God was come

Joseph's prophecy of drinking wine with Hyde in Palestine is reminiscent of Jesus' promise to the apostles that he would drink of wine when the kingdom of God was come (Luke 22:18) which was reiterated in a revelation to Joseph Smith (D&C 27꞉5). Joseph prophesied that he would drink with Hyde there—but whether he would go to Palestine in this life was something about which he immediately expressed uncertainty.

Those who offer this criticism make three errors:

1. they do not cite the entire text
2. they refuse to consider a fulfillment after this life.
3. they ignore the Word of Wisdom's application in historical context.

The prophecy: "If I live I [will] take these b[r]ethren through these United States and through the world. I will make just as big a wake as God Almighty will let me"

Joseph was not certain that he would see Palestine during this life. As can be seen below, Joseph (1) prophesied that he would drink wine with Hyde in the Holy Land; and then (2) expressed hope that he would go with the Twelve to the Holy Land, but was aware he might not live, and left the matter to God's will:

Elder Hyde told of the excellent white wine he drank in the east [Palestine]. Joseph prophesied in the name of the Lord that he would drink wine with him in that country. Joseph [said], "From the 6th day of April next, I go in for preparing with all present for a Mission through the United States and when we arrive {page 143} at Maine we will take ship for England and so on to all countries where we are a mind for to go." P[r]e[se]nt: H[yrum] Smith, B[righam] Young, H[eber] C. Kimball, Orson Hyde, Orson Pratt, John Taylor, W[ilford] Woodruff, Geo[rge] A. Smith, [and] W[illard] Richards.

[Joseph said,] "We must write for John E. Page. We must love the whole Quorum. We must send Kings and Queens to Nauvoo and we will do it. We must all start from this place. Let the 12 [Apostles] be called in on the {page 143} 6th of April and a notice be given for a special conference on the platform on [the] House of the Lord. We are sure to go as we live till spring. If I live I [will] take these b[r]ethren through these United States and through the world. I will make just as big a wake as God Almighty will let me."

In Joseph's day, wine was not forbidden by the Word of Wisdom

Once again, critics count on their audience thinking that the prophets have commanded the same degree of observance of the Word of Wisdom throughout Church history.

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 464, 617 n. 24 ( Index of claims ) (citing Faulring, 294). Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 471.( Index of claims )

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To learn more about Joseph Smith: Word of Wisdom

Video	"Joseph Smith and alcohol," BH Roberts Foundation print-link. Video version: "Did Joseph Smith drink alcohol?,"  (8 December 2023). video-link.
Navigators	Table of contents Abuse Bible Book of Abraham Book of Mormon CES Letter Church history Church finances Doctrine and Covenants First Vision Joseph Smith Latter-day Saint temples Mountain Meadows Massacre Plural marriage Prophets and leaders Scripture Brigham Young

Response to claim: 34 - Brigham Young ordered the destruction of Lucy Mack Smith's history Biographical Sketches of Joseph Smith published by Orson Pratt in 1853

The author(s) of The Changing World of Mormonism make(s) the following claim:

Brigham Young ordered the destruction of Lucy Mack Smith's history Biographical Sketches of Joseph Smith published by Orson Pratt in 1853.

Author's sources:

1. Millennial Star 27:657-58

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

The original manuscript was not destroyed. Brigham objected to errors in the book and wanted to destroy all of the printed copies before he had it reprinted. Most the changes had the effect of reducing the focus on the Smith family, and focusing more on the Church itself. (Brigham was likely unwilling to let those he regarded as apostates, such as William Smith, get any 'reflected glory' in Lucy's telling.)

FAIR Answers—back to home page

V

Articles about Latter-day Saint history

Overview	Latter-day Saint history Approaching history Responding to criticisms about Church history Primary source documents of early Church history
Accuracy of Church History	Alleged whitewashing of Church history Alleged whitewashing of polygamy in Church history Alleged hiding of facts in Church history History scholars and Church discipline Accuracy of Church art History of the Church (6-volume history) Lucy Mack Smith's biography of Joseph Smith Histories written by scholars
Forgeries and folklore	Mark Hofmann Kinderhook Plates The Sealed Book of Mormon by Mauricio Berger The Mentinah Papers The Ang Aklatan The Bat Creek Stone The Burrows Cave artifacts Mormon urban legends or folklore

Did Brigham Young attempt to suppress and destroy all copies of Lucy Mack Smith's Biographical Sketches of Joseph Smith?

Editing history of Lucy's biography

Lavina Fielding Anderson recounts the history of Lucy's biography:

The project, which began in the winter of 1844-45, ended almost exactly a year later with the creation of two finished manuscripts (in addition to the rough draft). One of the finished manuscripts stayed in Nauvoo with Lucy and eventually came into possession of Orson Pratt, an LDS apostle, who took it with him to England and published it in 1853. It generated considerable controversy; and Brigham Young, twelve years after the fact, ordered the Saints to deliver up their copies to be destroyed. A “corrected” edition was published, but not until 1901-03, first serially by the Improvement Era and then as a compilation. This project was authorized by Young’s third successor, Lorenzo Snow, and implemented by his fourth, who also happened to be Lucy’s grandson, Joseph F. Smith. Meanwhile, the second finished copy had gone to Utah where it now reposes in the Historian’s Office.

Dan Vogel notes:

Once published, Smith's Biographical Sketches was suppressed by Brigham Young, who condemned it as inaccurate, ordered its destruction, and instructed church historians to begin working on a corrected version. Young's concern centered on Smith's favorable portrayal of her son William, whom Young disliked (see Bushman 1984, 194, n. 4; Shipps 1985, 91-107). Pratt issued a statement in 1855 claiming that he believed Lucy's manuscript 'was written under the inspection of the Prophet [Joseph Smith]; but from evidences since received, it is believed that the greater part of the manuscripts did not pass under his review, as there are items which are ascertained to be incorrect' (Deseret News 5 [21 March 1855]: 16)

Brigham Young did attempt to destroy all copies of Lucy Mack Smith's Biographical Sketches of Joseph Smith, but we do not have enough information to know the reason why

Critics assume, in the absence of information, that it was because there was information which would embarrass the Church.

Brigham Young began to complain about errors in Lucy's history almost as soon as it was published in 1855. He assigned George A. Smith and Elias Smith to begin working on corrections in 1856; Elias was still working on them in 1866. It was published by President Joseph F. Smith in 1902, based on the corrections by GAS and Elias Smith. It is not known exactly what the changes were that were made, nor do we know the relationship of the 1954 edition mentioned in the letter to the original or to the 1902 version (Preston Nibley edited a version, but we are not sure if it is the one mentioned or not). Orson Pratt himself pointed out that he had erred in suggesting the manuscript had been completed prior to the death of Joseph Smith.

Brigham's response was unusual, both for being out of all proportion to the actual errors that existed and for coming principally more than a decade later. Anderson suggests that his reaction had much more to do with the rift between Pratt and Young than with the contents of history itself.

Anderson also notes that,

[T]he main differences between Lucy’s 1844-45 rough draft and Pratt’s 1853 publication are omissions and additions...About 10 percent of Lucy’s original material was omitted, much of it personal family references and Lucy’s original preface."

The revisions were apparently made to transform Lucy's history from a personal family history and center it more on Joseph Smith, Jr. and the Church. There were several main changes between Lucy's rough draft and the version published by Orson Pratt.

1. Lucy's preface, in which she introduces herself, was omitted.
2. The story of Lucy's father, Solomon Mack was omitted.
3. The story of Lucy's illness in 1802-1803 was revised.
4. Lucy’s reference to folk magic was omitted in Orson Pratt's version. Lucy originally stated "… Let not my reader suppose that because I shall pursue another topic for a season that we stopt our labor and went <at> trying to win the faculty of Abrac drawing Magic circles or sooth saying to the neglect of all kinds of buisness [sic]."

Joseph Smith and folk magic or the occult

Summary: he Smith family, like many of their social class and time, believed in the efficacy of what has been called "folk magic." They and many others did not regard this as part of the "occult," or as something inconsistent with their Christian culture.

Lucy Mack Smith on "faculty of Abrac" and "magic circles"

Did Brigham Young insert the reference to Joseph's First Vision into Lucy Mack Smith's history?

Brigham Young did not insert the reference to Joseph Smith's First Vision into Lucy's book—this was done by Orson Pratt

The irony of this claim is that the usual critical argument is that Brigham never mentioned the First Vision...yet critics want to claim that he inserted this reference into Lucy's history? You can't have it both ways.

Joseph initially treated the First Vision as private experience with respect to his family. His only response to his mother at the time is recounted in his 1838 history:

When the light had departed, I had no strength; but soon recovering in some degree, I went home. And as I leaned up to the fireplace, mother inquired what the matter was. I replied, “Never mind, all is well—I am well enough off.” I then said to my mother, “I have learned for myself that Presbyterianism is not true.” (JS-H 1꞉20)

Joseph's immediate family's first intimation of what was happening with Joseph was the first visit of Moroni rather than the First Vision.

The first vision account was in the 1853 publication by Orson Pratt, but it was not in the original manuscript version of 1845 that was not published; Pratt's version was based on a later version by Martha Coray. Pratt included it the story of the First Vision anyway, because he knew it belonged there. Vogel notes the difference between the 1845 manuscript and the 1853 edition, both of which are printed side-by-side in Early Mormon Documents: "Here (pp. 74-78) the 1853 edition inserts a lengthy excerpt from Joseph's history in the Times and Seasons 3 (15 March 1842): 727-28; and 3 (1 April 1842): 748-49, regarding the Palmyra revival and an 1820 vision of the Father and Son."

Orson Pratt picked up a copy of Lucy's manuscript on his way to England. He published it there in 1853, with the First Vision account in it (perhaps added by Pratt, but not by Brigham). In 1855, Brigham Young began objecting to some of the material in the book. In 1865 he officially censored it. Joseph F. Smith notes,

It was disapproved by President Young, on August 23, 1865, and the edition was suppressed or destroyed." (iii). “Subsequently, a committee of revision was appointed by President Young, consisting of President George A. Smith and Judge Elias Smith, cousins of the Prophet, men personally familiar with the family, and thoroughly conversant with Church history. They were instructed carefully to revise and correct the original work throughout, which they did, reporting their labors to President Brigham Young, to his entire satisfaction. The revised and only authentic copy thus prepared and reported upon was retained by President George A. Smith, and shortly after his death, September 1, 1875, it was committed to my keeping, where it has remained until now”

He then appointed George A. Smith, and Elias Smith, to go through the book, making corrections and revisions. This is the work that was published in 1902 by Joseph F. Smith. Therefore is is highly unlikely that Brigham Young had anything at all to do with the inclusion of the first vision account.

If Brigham Young had included it, this would would ruin the critics' argument that Brigham never mentioned the First Vision. Brigham Young actually had nothing to do with the publication of Lucy's book—Orson Pratt did, and Brigham didn't like it.

Note that critics also claim that Brigham Young taught only that an angel came: a strange claim to make while insisting that Brigham never spoke of the First Vision at all.

Was the Prophet's mother Lucy Mack Smith silent about Joseph's history?

Joseph's mother was not silent about Joseph's history, and there is nothing in Lucy's history (either the 1845 manuscript or the 1853 edition) which prove that the First Vision did not occur

In fact, Joseph's reaction to Lucy's desire to obtain comfort in church following Alvin' death in 1823 is completely consistent with the First Vision having occurred prior to that time.

Critics try to prove that the silence of Joseph's mother and siblings prove that the First Vision did not take place, and is a later fabrication by Joseph, and not well known to the early members of the church. The Wikipedia article on the First Vision, for example, states that almost none of the first generation of members knew of it or spoke of it, and only in the second generation did it become well known. We know that Lucy was working on her manuscript in 1844-5 period. Note the following references—particularly the one from Wandle Mace.

1845—Lucy Mack Smith, to William Smith, January 23, 1845

“People are often enquiring of me the particulars of Joseph’s getting the plates, seeing the angels at first and many other things which Joseph never wrote or published. I have told over many things pertaining to these matters to different persons to gratify their curiosity indeed have almost destroyed my lungs giving these recitals to those who felt anxious to hear them. I have now concluded to write down every particular as far as possible and if those who wish to read them will help me a little they can have it all in one piece to read at their leisure".... [NOTE: see below, November “Extract from letters”, Jemima Hough]

1845—Extracts from Letters, Millennial Star 6. 10 (November 1, 1845): 153.

Sister Jemima Hough, June 5, 1845, says… “Mother Smith spends much of her time in relating to visitors an account of the rise and progress of the church, which is highly interesting.”

1845 General Conference, October 8, 1845, Times and Seasons 6. 16 (November 1, 1845): 1013-4.

[also in DHC 7. 470-72; Searle, 378]

“Mother Lucy Smith, the aged and honored parent of Joseph Smith, having expressed a wish to say a few words to the congregation, she was invited upon the stand. She spoke at considerable length and in an audible manner, so as to be heard by a large portion of the vast assembly…. She gave notice that she had written her history, and wished it printed before we leave this place….”

1845 Wandle Mace Autobiography, typescript, BYU Special Collections, 45-6

[File Diary Wandle Mace] [dictated to his wife, ends with departure from Nauvoo, 1846] [Born Feb. 19, 1809]

Almost as soon as the father [Joseph Smith, Sr.] and mother [Lucy Smith] of the Prophet Joseph Smith set their feet upon the hospitable shore of Illinois, I became acquainted with them. I frequently visited them and listened with intense interest as they related the history of the rise of the Church in every detail.

With tears they could not withhold, they narrated the story of the persecution of their boy, Joseph, which commenced when he was about fourteen years old, or from the time the angel first visited him. Not only was the boy, Joseph, persecuted but the aged father was harassed and imprisoned on false charges until finally driven from Missouri in the depth of winter he contracted disease from exposure, from which he never recovered.

In these conversations, mother [Lucy] Smith, as she was familiarly called, related much of their family history. She told how their family would all be seated around the room while they all listened to Joseph with the greatest interest as he taught them the pure principles of the gospel as revealed to him by the angels, and of his glorious vision of the Father and the Son, when the father said to him as he pointed to his companion, "This is my beloved Son, hear Him." (emphasis added)

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Learn more about Lucy Mack Smith

Wiki links	Lucy Mack Smith's biography of Joseph Smith
Print	Jan Shipps, "Mormonism: The Story of a New Religious Tradition (Urbana: University of Illinois Press, 1985) Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism (Urbana: University of Illinois Press, 1984)
Editions of Lucy's History (by date of publication)	Lucy Mack Smith, Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations (Liverpool, S.W. Richards, 1853), 1–. Lucy Mack Smith, History of Joseph Smith by His Mother (Salt Lake City: Stevens and Wallis, 1945), 1–. Lucy Mack Smith, The History of Joseph Smith By His Mother Lucy Mack Smith, edited by Preston Nibley, (Salt Lake City, Utah: Bookcraft, 1956), 1–. AISN B000FH6N04. Lucy Mack Smith, History of Joseph Smith by His Mother: Revised and Enhanced, edited by Scot Facer Proctor and Maurine Jensen Proctor, (Salt Lake City, Utah: Bookcraft, 1996), 1–. ISBN 1570082677. Lucy Smith, Lucy's Book: Critical Edition of Lucy Mack Smith's Family Memoir, edited by Lavina Fielding Anderson and Irene M. Bates, (Salt Lake City, Utah: Signature Books, 2001), 1–. ISBN 1560851376. Lucy Mack Smith, History of Joseph Smith by His Mother Lucy Mack Smith: The Unabridged Original Version, edited by R. Virnon Ingleton, (Stratford Books, 2005), 1–. ISBN 0929753054.
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Source(s) of the criticism

Critical sources

Walter Martin, The Kingdom of the Cults (Revised) (Minneapolis: Bethany House Publishers, 1997), 184. ( Index of claims ) Wikipedia article "First Vision"–Primary editors: COgden and John Foxe, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Notes

Notes