Alleged false prophecies of Joseph Smith

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Joseph Smith: Alleged false prophecies


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Question: Does Joseph Smith fail the "prophetic test" found in Deuteronomy 18?

Deuteronomy 18 states that if a prophet speaks in the name of the Lord that something will happen, and then it does not happen, that the prophet has spoken "presumptuously"

Evangelicals point to Deuteronomy 18꞉20-22 as a 'test' for a true prophet:

20 But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.

21 And if thou say in thine heart, How shall we know the word which the Lord hath not spoken?

22 When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

It is claimed that Joseph Smith made failed prophecies, and as such must be a "false prophet." When critics charge Joseph Smith with uttering a "false prophecy" they are generally making one or more errors:

  1. they rely on an inaccurate account of what Joseph actually wrote or said, or they misrepresent Joseph's words;
  2. they ignore or remain unaware of circumstances which fulfilled the prophecy;
  3. they ignore or deny the clear scriptural principle [Jeremiah 18꞉7-10] that prophecy is contingent upon the choices of mortals;

Many LDS critics attempt to condemn Joseph Smith using a standard that would, if applied to Ezekiel, Jeremiah, Nathan, an angel of God, and Jonah, also condemn the Old Testament as a fraud

No reasonable or biblical application of Deuteronomy 18 condemns Joseph Smith. Like the prophets of the Bible, Joseph's prophetic claims cannot be tested by looking for a failure in "fore-telling"—we must, as with the biblical prophets, decide if Joseph "knew God in the immediacy of experience," by weighing "the moral and religious content" of his message as he "challeng[es] his hearers to respond to the divine standards of spirituality through acts of cleansing and renewal of life,"[1] which may only be ultimately judged by the source of prophecy—God himself. Every prophet is an invitation to enter into a "prophetic" relationship with God for ourselves, to communicate with him, and obtain the testimony of Jesus for ourselves.

Confusion on this point arises from one or more errors:

  1. prophecy may be fulfilled in ways or at times that the hearers do not expect;
  2. most prophecies are contingent, even if this is not made explicit when the prophecy is given—that is, the free agent choices of mortals can impact whether a given prophecy comes to pass
  3. sectarian critics may apply a standard to modern LDS prophets whom they reject that they do not apply to biblical prophets. This double standard condemns Joseph unfairly.

Prophecy may be fulfilled in ways or at times that the hearers do not expect

Deuteronomy doesn't exactly say that one mistake makes a false prophet.[2] James L. Mays, editor of Harper's Bible Commentary writes:

Prophecy in the names of other gods is easily rejected, but false prophecy in God's name is a more serious matter. This dilemma requires the application of a pragmatic criterion that, although clearly useless for judgments on individual oracles, is certainly a way to evaluate a prophet's overall performance.[3]

The problem with applying Deut. 18:22 to a single, individual prophecy is that some prophecies can be fulfilled in complex ways or at times much later than anticipated by the hearers. As one conservative Bible commentator noted:

As far as external considerations were involved, therefore, there would appear to have been [in Old Testament times] virtually no means of differentiating the true from the false prophet....While the popular view current in the seventh century B.C. distinguished a true prophet from a false one on the basis of whether their predictions were fulfilled or not, this attitude merely constituted an inversion of the situation as it ultimately emerged, and not an absolute criterion of truth or falsity as such. As Albright has pointed out, the fulfilment of prophecies was only one important element in the validation of a genuine prophet, and in some instances was not even considered to be an essential ingredient, as illustrated by the apparent failure of the utterances of Haggai [Haggai 2:21] against the Persian empire.[4]

Most prophecies are contingent, even if this is not made explicit when the prophecy is given

The Bible contains many examples of God choosing to reverse or revoke certain prophecies, as He says He is free to do in Jeremiah:

7 At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it;
8 If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them.
9 And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it;
10 If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them.Jeremiah 18꞉7-10

This principle is also illustrated in 1Sam 2꞉30 where, because of the wickedness of the priests, the Lord revokes his promise that the house of Aaron will forever serve him:

30 Wherefore the Lord God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the Lord saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.

Sectarian critics may apply a standard to modern LDS prophets whom they reject that they do not apply to biblical prophets

Many Bible prophets would not survive the critics' hostile application of Deuteronomy 18 as Jewish and Christian commentators have long realized. The reading which the critics wish to apply to modern day prophets does not match how scholars of Judaism have understood Deuteronomy in its Old Testament context.

Wrote one author:

"The true prophet, as intercessor, was ready to risk a confrontation with God, in contrast to his counterpart, the false prophet. The problem of distinguishing between them was indeed perplexing, as shown by two separate passages in Deuteronomy...The answer given is that if the 'oracle does not come true, that oracle was not spoken by the Lord; the prophet uttered it presumptuously.' This, however, cannot serve as an infallible criterion, because there are several occasions when an oracle delivered by a true prophet did not materialize even in his own lifetime. Such unfulfilled prophecies include Jeremiah's prediction of the ignominious fate of Jehoiakim (Jeremiah 22:19), which was belied by 2 Kings 24:6, and Ezekiel's foretelling the destruction of Tyre by Nebuchadnezzar (Ezekiel 26:7-21), which was later admitted to have failed but was to be compensated by the Babylonian king's attack on Egypt (Ezekiel 29:17-20)"[5]

We will see examples in the next section of biblical prophets who would be labeled as "false prophets" if the critics were consistent in their application of Deuteronomy.

The Jewish Study Bible observed:

Having established an Israelite model of prophecy, the law provides two criteria to distinguish true from false prophets. The first is that the prophet should speak exclusively on behalf of God, and report only God's words. Breach of that rule is a capital offense (Jeremiah 28:12-17.) The second criterion makes the fulfillment of a prophet's oracle the measure of its truth. That approach attempts to solve a critical problem: If two prophets each claim to speak on behalf of God yet make mutually exclusive claims- (1 Kings 22:6 versus 1 King 22:17; Jeremiah 27:8 versus Jeremiah 28:2)- how may one decide which prophet speaks the truth?
The solution offered is not free of difficulty. If a false prophet is distinguished by the failure of his oracle to come true, then making a decision in the present about which prophet to obey is impossible. Nor can this criterion easily be reconciled with Deuteronomy 13꞉3, which concedes that the oracles of false prophets might come true. Finally, the prophets frequently threatened judgment, hoping to bring about repentance (Jeremiah 7:, Jeremiah 26:1-6). If the prophet succeeds and the people repent and thereby avert doom (Jonah 3-4:), one would assume the prophet to be authentic, since he has accomplished God's goal of repentance. Yet according to thee criteria here (but contrast Jeremiah 28:9), the prophet who accomplished repentance is nonetheless a false prophet, since the judgment oracle that was proclaimed remains unfulfilled. These texts, with their questions and differences of opinion on such issues, reflect the vigorous debate that took place in Israel about prophecy."[6]

Prophecy or Commandment?

As John Tvedtnes wrote:

The vast majority of Joseph Smith’s supposed “false prophecies” listed by critics are not prophecies at all, but “commandments” or “counsel” (see D&C 104:1; 115:1, 7-9, 12) which were not obeyed. If the person receiving the instructions failed to comply, then the “prophecy,” according to the critics, is proven false. By this reasoning, even God himself is a false prophet, for Lot’s wife disobeyed him and looked back at the city of Sodom (Genesis 19:17, 26). Cain sinned even after the Lord had told him, “If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door” (Genesis 4:7).
If true prophetic statements are conditioned upon the sins or the repentance of those upon whom they are pronounced, then the same principle must apply to commandments. The Lord explained it this way: “Who am I, saith the Lord, that have promised and have not fulfilled? I command and men obey not; I revoke and they receive not the blessing. Then they say in their hearts: This is not the work of the Lord, for his promises are not fulfilled. But wo unto such, for their reward lurketh beneath, and not from above” (D&C 58:30-33). A similar statement is found in D&C 82:10: “I, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise” (compare with verse 4).
Let’s examine one of Joseph Smith’s revelations often listed as a “false prophecy” by critics. In D&C 114, David W. Patten was commanded to “settle up all his business as soon as he possibly can” and prepare to leave on mission the next spring with the rest of the Twelve Apostles (cf. D&C 118:5-6). Due to circumstances beyond his control (i.e., mob attacks), Patten did not settle his business “as soon as he can,” as the Lord commanded and died before he could go on the mission the Lord had for him. Some have objected that, since God is all-knowing, he would have been aware that Patten would die, so why give such a commandment. In response, we ask, Didn’t God know that Nineveh would repent upon hearing Jonah’s message (Jonah 3:5)? Why, then, did he tell Jonah to prophesy doom to the inhabitants of the city (Jonah 3:4)? And didn’t God know that Hezekiah would live another fifteen years? So why give two conflicting prophecies through the prophet Isaiah (2 Kings 20:1-6)? Didn’t God know that Pharaoh would reject Moses’ words? Then why bother to send the prophet to the Egyptian king to ask that he let Israel go free?
But there is more to the David Patten story than meets the eye. Latter-day Saints believe that when a commandment is given to a man because of the office he holds, the commandment can apply to his successor. Thus, while David W. Patten did not fill the mission to England, the new apostles called to fill vacancies in the quorum did. There are biblical precedents for this. For example, the Lord commanded Elijah to anoint Hazael king of Assyria and Jehu king of Israel and Elisha as prophet in his stead (1 Kings 19:15-16). Elijah did, indeed, call Elisha (1 Kings 19:19-21). But it was Elisha, after Elijah was taken to heaven, who sent one of the prophets to anoint Jehu (2 Kings 9:1-10), and Elisha himself announced to Hazael that he would be king (2 Kings 8:7-13). In other words, Elijah did not accomplish two of the three tasks assigned to him by God. Does this make him a false prophet? In the LDS view, he did the right thing by designating his successor, who followed through on unfinished business. In the same manner, some of the things the Lord commanded the early Latter-day Saints to accomplish (such as to settle in Zion, Missouri) will be fulfilled by their descendants and successors. Likewise, the blessings pronounced on each of the tribes of Israel by Jacob (Genesis 48-49) and Moses (Deuteronomy 33) are to be understood as blessings for their future generations, not only for the men to whom the words were addressed.
We must also note that sometimes God’s commandments are designed as tests of obedience. For example, he didn’t really want Abraham to kill his son, Isaac, though this is what he told him to do (Genesis 22). The same is true of the Lord’s commandment to send an armed group (“Zion’s Camp”) to redeem the land of Zion in Missouri (D&C 101, 103, 105).

Prophecy Vs. Vision

Again from Tvedtnes:

Visions are often highly symbolic and hence require interpretation. They cannot, therefore, necessarily be taken as “prophecy” in the sense of predictions of precise future events. As an example, we may consider Joseph Smith’s vision of the celestial kingdom (History of the Church 2:380-381). It has been highly criticized because in it he saw the twelve apostles of his day in the celestial kingdom. Of the twelve, however, five were excommunicated and never returned to the Church. This, the critics say, is evidence of a false prophecy. More likely, it is an indication of what the Lord intended for them, had they all remained faithful.
If Joseph Smith is to be condemned as a false prophet on the basis of this vision, then we must condemn Jesus as a false prophet for similar reasons. Christ promised his twelve apostles that, when he returned to reign in glory, they would sit on twelve thrones and judge the twelve tribes of Israel (Matthew 19:28). And yet Judas, who was one of the twelve at the time, later fell away and, losing his place as an apostle, was replaced by Matthias (Acts 1:15-26).[7] If we take Jesus’ words literally, then either Judas will receive the reward (which makes the account in Acts wrong), or Jesus lied. On the other hand, if we do not hold Jesus to every word, should we not extend the same courtesy to Joseph Smith who, after all, was far less perfect than the Savior?

Important Steps in Evaluating Prophecy

Matthew Roper has given a good list of steps to take in evaluating each prophecy. The author will add some things to this list:

  • Is the source authentic or is it hearsay?
  • Is the statement accurately quoted?
  • Does the statement claim to be a direct revelation from God?
  • Does the quote claim to be a prophecy, or is it [a vision], statement of commandment, instruction, etc.?
  • Is it clearly intended to be literal (not poetic, a figure of speech, etc.)?
  • Is there a definite time limit set for its fulfillment, not simply “shortly,” “nigh,” “soon,” etc.?
  • Are there any stated conditions to the prophecy?
  • Are there any possible unstated conditions to the prophecy?
  • Is there only one possible interpretation?
  • Can it be shown beyond dispute that the time of fulfillment is past?
  • [Can the prophecy be fulfilled in multiple ways and/or at different times?]

Conclusion

If one keeps all of these considerations and questions in mind, one should be able to resolve every question about each prophecy.

See also: Question: How can one reconcile unfulfilled promises in patriarchal blessings? and Question: How can one reconcile alleged unfulfilled prophecies of Jesus Christ’s Second Coming given in patriarchal blessings?


Joseph Smith: Alleged false prophecies


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Joseph Smith: Alleged false prophecies


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Joseph Smith: Alleged false prophecies


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Joseph Smith: Alleged false prophecies


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Articles about Joseph Smith
Life and Character
Youth
Revelations and the Church
Prophetic Statements
Society
Plural marriage (polygamy)
Death

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."[8]

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....[9]

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.[10]

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."[11] 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.[12]

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.[13]

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." [14]

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 ....[15]

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." [16] 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. [17]

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. [18]

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.[19]

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. [20]

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. [21]

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. [22]

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.[23]

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.[24] 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.
Source(s) of the criticism
Critical sources

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."[25]

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.


Source(s) of the criticism
Critical sources

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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Notes

  1. ↑ Harrison, 755.
  2. ↑ This wiki article was originally based on Jeff Lindsay, "If any prophecy of a so-called prophet proves to be wrong, shouldn't we reject him? Isn't that the standard of Deut. 18:22?," off-site Due to the nature of a wiki project, the text may have been modified, edited, and had additions made.
  3. ↑ James L. Mays (editor), Harper's Bible Commentary (San Francisco: Harper and Row, 1988), 226.
  4. ↑ R.K. Harrsion, Introduction to the Old Testament (William B. Eerdmans Publishing Co., 1969); reprint edition by (Peabody, MA: Hendrickson Publishers, Inc., 2004), 755–756.
  5. ↑ Shalom M. Paul, "Prophecy and Prophets" a supplemental essay in Etz Hayim, a Torah/Commentary published by the Jewish Publication Society, 1411, (emphasis added).
  6. ↑ Jewish Study Bible (published by the Jewish Publication Society), commentary on Deu. 18:20-23.
  7. ↑ According to John 6:70-71, Jesus knew well in advance that Judas would betray him.
  8. ↑ Paul H. Peterson, "An Historical Analysis of the Word of Wisdom," Master's thesis, Brigham Young University, 1972, 38. The cited material is [Letter from BF Johnson to George F. Gibbs, 1903.]
  9. ↑ Paul H. Peterson, "An Historical Analysis of the Word of Wisdom," Master's thesis, Brigham Young University, 1972. Page numbers cited within text.
  10. ↑ Millennial Star 21:283
  11. ↑ October 1895 entry in theDiary of Abraham H. Cannon, Volume 19
  12. ↑ [citation needed]
  13. ↑ [citation needed]
  14. ↑ Joseph Smith, An American Prophet's Record:The Diaries and Journals of Joseph Smith, edited by Scott Faulring, Significant Mormon Diaries Series No. 1, (Salt Lake City, Utah: Signature Books in association with Smith Research Associates, 1989), 331.
  15. ↑ J.U. and C.G. Lloyd, "Life and Medical Discoveries of Samuel Thomson, and a history of the Thomsonian Materia Medica, as shown in "The New Guide to Health," (1835) and the literature of that day, &c." in Bulletin of the Lloyd Library of Botany, Pharmacy and Materia Medica No. 11, Reproduction Series No. 7 (1909): 26. off-site (italics added)
  16. ↑ Lester E. Bush, Jr., "The Word of Wisdom in Early Nineteenth Century Perspective," Dialogue: A Journal of Mormon Thought 14 no. 3 (Autumn 1981), 49.
  17. ↑ Lloyd, 12. (emphasis added)
  18. ↑ Bush, 55
  19. ↑ Paul H. Peterson, "An Historical Analysis of the Word of Wisdom," Master's thesis, Brigham Young University, 1972, 23-24.
  20. ↑ George A. Smith, Journal of Discourses 2:214.
  21. ↑ Tom Standage, A History of the World in 6 Glasses (New York, Walker Publishing Co., 2005), 135, 179.
  22. ↑ History of the Church, 6:616. Volume 6 link
  23. ↑ 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), 6:616. Volume 6 link
  24. ↑ 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), 6:616. Volume 6 link
  25. ↑ Joseph Smith, An American Prophet's Record:The Diaries and Journals of Joseph Smith, edited by Scott Faulring, Significant Mormon Diaries Series No. 1, (Salt Lake City, Utah: Signature Books in association with Smith Research Associates, 1989), 294.
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