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From: gdm-owner@xmission.com (gdm Digest) To: gdm-digest@xmission.com Subject: gdm Digest V1 #20 Reply-To: gdm@xmission.com Sender: gdm-owner@xmission.com Errors-To: gdm-owner@xmission.com Precedence: gdm Digest Tuesday, August 5 1997 Volume 01 : Number 020 In this issue: ---> Lesson 26 (extra Info) ---> Lesson 27 See the end of the digest for information on subscribing to the gdm or gdm-digest mailing lists and on how to retrieve back issues. ---------------------------------------------------------------------- Date: Sun, 03 Aug 1997 19:23:45 -0700 From: "Perry L. Porter" <plporter@xmission.com> Subject: ---> Lesson 26 (extra Info) Doctrine and Covenants 88:1 - 85 117-41 VVVVVV-----From: Stephen Ott <OttS@ricks.edu>------VVVVVVV Subject: Olive Leaf from D&C 88 Joseph Smith identified the tree of life with the olive tree when he designated D&C 88 (see its preface) as an "olive leaf ... plucked from the Tree of paradise, the Lord's message of peace to us." In early Jewish and Christian tradition, the tree of life is sometimes considered to be an olive tree," around which is entwined the vine, often believed to be the tree of knowledge. John A. Tvedtnes, "Borrowings from the Parable of Zenos," The Allegory of the Olive Tree, Edited by Stephen D. Ricks and John W. Welch, (Deseret Book Company, 1994) p. 378. - ------------------------------ Subject: Explanation about temple ideas in D&C 88 10, The temporary transporting of an individual into the presence of the Lord is a fundamental characteristic of the endowment (see D&C 76:5-10, 114-19). For examples, see, in chronological order, Ether 3:13-20; Genesis 28:10-22- 35:6-15; Isaiah 6:1 (1-8); Ezekiel 37:1; 1*Nephi 1:8 (8-14); 11:1 (chapters 11-14), 2 Nephi 4:25; Helaman 5:44-50; Matthew 17:1-9 (cf. 2 Peter 1:16-18); 3 Nephi 28:13-16,36-40 (cf. D&C 84:33); Acts 7:55-56; 2 Corinthians 12:1-4; Revelation 1:10, 4:1-2; D&C 88:63-69 (45-75); 93:1. Andrew F. Ehat , "'Who Shall Ascend into the Hill of the Lord?' Sesquicentennial Reflections of a Sacred Day: 4 May 1842," Temples of the Ancient World, Edited by Donald W. Parry, (Deseret Book Company, 1994), p. 61-62. The first order God gave to his people was to remove themselves utterly from the world, to be completely different, holy, set apart, chosen, special, peculiar (... sealed), not like any other people on the face of the earth (see Deuteronomy 7;6). If "glory, and salvation, and honor, and immortality, and eternal life; kingdoms, principalities, and power" are to be theirs (D&C 128:23), they must be sanc-tified, con-sacr-ated, ... all of which mean set off or cut off bya a fence, an insurmountalbe wall, an unbridgeable gap. "Assemble yourselves together, and organized yourselves, ... sanctify yourselves; yea, purify your hearts, and cleanse your hands and your feet before me, that I may make you clean" (D&C 88:74). Hugh W. Nibley, "On the Sacred and the Symbolic," Temples of the Ancient World, Edited by Donald W. Parry, (Deseret Book Company, 1994), p. 543. In some scriptural and pseudepigraphal passages, sacred clothing is equated with righteousness. 2 Nephi 4:33; 2 Nephi 9:14; Isaiah 11:5; Job 29:14 The same idea is found in modern revelation: "Clothe yoruselves with the bond of charity, as with a mantle, which is the bond of perfectnes s and 'eace" (D&C 88:125...). John A. Tvedtnes, "Priestly Clothing in Bible Times, Temples of the Ancient World, Edited by Donald W. Parry, (Deseret Book Company, 1994), p. 672. D&C 88:85-86 The Passage from Doctrine and Covenants 88 is from the section denoted the "Olive Leaf" by Joseph Smith, which is a revelation specifically designed to prepare the Latter-day Saints for the templs that the Lord commanded them to build. In this connection, we note the Bible's most prominent temple hymn, Psalm 24, in which we read that those who are worthy to enter the sanctuary (the "hill of the Lord") are those who have "clean hands and a pure heart." John A. Tvedtnes, "Priestly Clothing in Bible Times," Temples of the Ancient World, Edited by Donald W. Parry, (Deseret Book Company, 1994), p. 703. ^^^^^^-----From: Stephen Ott <OttS@ricks.edu>------^^^^^^^ ------------------------------ Date: Tue, 05 Aug 1997 18:01:00 -0700 From: "Perry L. Porter" <plporter@xmission.com> Subject: ---> Lesson 27 Doctrine and Covenants 89-92 Lesson 27 Scriptural Highlights 1. The Word of Wisdom 2. The keys of the kingdom and the oracles of God 3. Use of the Apocrypha Invite one or two class members to bear testimony about the Word of Wisdom. Discussion and Application Questions * What is the historical background of D&C 89? (See the Class Member Study Guide for this lesson.) Why does the Lord want us to be concerned about what we take into our bodies? (See 1 Corinthians 3:16-17 and the quotation from President Benson.) The Lord revealed the Word of Wisdom for the "temporal salvation" of the Saints (D&C 89:2). What is temporal salvation? How is our temporal salvation related to our spiritual salvation? (For one example, see the quotation from President Clark.) * In the Word of Wisdom, what did the Lord reveal about the things we should and should not take into our bodies? (D&C 89:5-17.) What can we do to live these commandments more fully? What temporal and spiritual blessings have you received from living the Word of Wisdom? * How can we help youth recognize the importance of obeying the Word of Wisdom? * How does Satan tempt people to disobey the Word of Wisdom? (D&C 89:4.) How can we resist these temptations? * President Heber J. Grant taught that the Word of Wisdom "would solve the economic problems not only of our country but of every other country, if it were obeyed by the people of the world" (in Conference Report, Apr. 1936, p. 48). How do you think this would be so? * in D&C 90 the Lord promised that "the keys of the kingdom" (the right to direct the priesthood) and "the oracles of God" (the powers of revelation) would be given to the Church through Joseph Smith. How was this promise fulfilled? (See the quotation from President Smith.) * What does the Lord promise those who "search diligently, pray always, and [are] believing"? (D&C 90:24). How has this promise been fulfilled in your life? How have even your difficult experiences "work[ed] together for your good"? * What is the Apocrypha? What did the Lord reveal about its accuracy and the value of reading it? (See D&C 91, the quotation from Elder McConkie, and "Apocrypha" in the Bible Dictionary.) Quotations President Ezra Taft Benson: "The condition of the physical body can affect the spirit. That's why the Lord gave us the Word of Wisdom" (Ensign, Oct. 1986, p. 2). President J. Reuben Clark: "Drunken with strong drink, men have lost their reason; their counsel has been destroyed; their judgment and vision are fled; they reel forward to destruction. Drink brings more cruelty into the home; it walks arm in arm with poverty; its companions are disease and plague; it puts chastity to flight; it knows neither honesty nor fair dealing; it is a total stranger to truth; it drowns conscience; it is the bodyquard of evil; it curses all who touch it. Drink has brought more woe and misery, broken more hearts, wrecked more homes, committed more crimes, filled more coffins, than all the wars the world has suffered" (in Conference Report, Oct. 1942, p. 8). President Joseph Fielding Smith: "The word of the Lord was fulfilled wherein he said that through Joseph Smith the oracles should be given to the Church, and by command of the Lord the Prophet, in Nauvoo a few months before his death, called the apostles together and said to them that the Lord had commanded him to confer upon them all the keys and authorities which he had had conferred upon him, so that work could be 'rolled off' of his shoulders onto theirs. He thereupon conferred upon them his divine governing power, but this governing power could not be exercised by any one of the twelve while the Prophet was living. Upon his death the right to preside and set in order and to hold the keys of authority in the Priesthood and in the Church, rightfully belonged to President Brigham Young and by authority of the ordination he had received under the hands of Joseph Smith and by being sustained by his brethren and the Church, he was vested with the supreme power" (Church History and Modem Revelation, 1:3 88-89). Elder Bruce R. McConkie: "Scholars and Biblical students have grouped certain apparently scriptural Old Testament writings, which they deem to be of doubtful authenticity or of a spurious nature, under the title of the Apocryphal... "Obviously, to gain any real value from a study of apocryphal writings, the student must first have an extended background of gospel knowledge, a comprehensive understanding of the standard works of the Church, plus the guidance of the Spirit" (Mormon Doctrine, pp. 41-42). Next Week's Reading Assignment Doctrine and Covenants 93-96 Page 53 Class Member Study Guide Lesson 27 Doctrine and Covenants 89, known as the Word of Wisdom, was given to the Prophet Joseph Smith as the answer to a problem that arose in the School of the Prophets. Brigham Young recalled that brethren came hundreds of miles to meet in the small room over the Prophet's kitchen. During their meetings they would "light their pipes and, while smoking, talk about the great things of the kingdom and spit all over the room, and as soon as the pipe was out of their mouths a large chew of tobacco would then be taken. Often when the Prophet entered the room to give the school instructions he would find himself in a cloud of tobacco smoke" (in Journal of Discourses, 12:1 58). The Prophet asked the Lord about the use of tobacco, and the Lord revealed D&C 89 in response. At first the Word of Wisdom was given not as a commandment but rather as a revelation of the "will of God" (D&C 89:2). President Joseph F. Smith explained that a commandment "would have brought every man, addicted to the use of these noxious things, under condemnation; so the Lord was merciful and gave them a chance to overcome, before He brought them under the law" (in Conference Report, Oct. 1913, p. 14). Recent prophets have taught that the Word of Wisdom is a commandment and that we should avoid anything that is harmful to the body. As you study D&C 89-92, consider the following: * What can you do to live the commandments in the Word of Wisdom more fully? (D&C 89:5-17.) What are some of the temporal and spiritual benefits you have received from living the Word of Wisdom? * What does the Lord promise those who "search diligently, pray always, and [are] believing"? (D&C 90:24). How has this promise been fulfilled in your life? The room in the restored Newel K. Whitney store where the first School of the Prophets met. Page 54 - -------------------------------------- VVVVVV-----From: Stephen Ott <OttS@ricks.edu>------VVVVVVV Subject: D&C 89 Notes Section 89 ... at a meeting of the School of the Prophets in the upper level of the Whitney store. ... although twenty-two brethren were in attendance that day, section 89 was received in an adjoining room, in the presence of two or three brethren. Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, (Salt Lake City: Deseret Book, 1985), p. 191. The first school of the prophets was held in a small room situated over the Prophet Joseph's kitchen, in a house which belonged to Bishop Whitney, and which was attached to his store, which store probably might be about fifteen feet square. In the rear of this building was a kitchen, probably ten by fourteen feet, containing rooms and pantries. Over this kitchen was situated the room in which the Prophet received revelations and in which he instructed his brethren. The brethren came to that place for hundreds of miles to attend school in a little room probably no larger than eleven by fourteen. When they assembled together in this room after breakfast, the first they did was to light their pipes, and, while smoking, talk about the great things of the kingdom, and spit all over the room, and as soon as the pipe was out of their mouths a large chew of tobacco would then be taken. Often when the Prophet entered the room to give the school instructions he would find himself in a cloud of tobacco smoke. This, and the complaints of his wife at having to clean so filthy a floor, made the Prophet think upon the matter, and he inquired of the Lord relating to the conduct of the Elders in using tobacco, and the revelation known as the Word of Wisdom was the result. Brigham Young, Journal of Discourses 12:158. - ------------ Subject: D&C 90-92 Notes Section 90 Although the manuscript of this revelation is dated 5 January 1834, 1833 is more consistent with known facts regarding Williams's appointment. The words counselor and scribe are contained in both the unpublished revelation as well as section 90:19. Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, (Salt Lake City: Deseret Book, 1985), p. 320. - -------------- Section 91 "Having come to that portion of the ancient writings called the Apocrypha, I received [section 91]." HC 1:331. - -------------- Section 92 Section 92 instructed Frederick G. Williams to become a member of the United Firm. The terms United Order and United Firm were used interchangeable by members of the firm.... Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, (Salt Lake City: Deseret Book, 1985), p. 194. - --------------- Subject: Heading for Section 89 The heading in former edition read, "REVELATION given through Joseph Smith the Prophet, at Kirtland, Ohio, February 27, 1833, known as the Word of Wisdom." The 1981 edition adds the following background information: "As a consequence of the early brethren using tobacco in their meetings, the Prophet was led to ponder upon the matter; consequently he inquired of the Lord concerning it. This revelation, known as the Word of Wisdom, was the result. The first three verses were originally written as an inspired introduction and description by the Prophet." When the Word of Wisdom was first printed, originallly as a separate tract and later in the 1835 edition of the Doctrine and Covenants, the material now contained in verses 1-3 consisted of a paragraph taht was not part of the text. It became a regular part of the text in teh 1921 edition. Robert J. Matthews, "The New Publications of the Standard Works--1979, 1981," Brigham Young University Studies, Volume 22, Number 4. - --------------- Subject: Word of Wisdom from Encyclopedia of Mormonism Encyclopedia of Mormonism, Vol.4, WORD OF WISDOM Word of Wisdom is the common title for a revelation that counsels Latter-day Saints on maintaining good health and is published as Doctrine and Covenants: section 89. The practice of abstaining from all forms of alcohol, tobacco, coffee, and tea, which may outwardly distinguish active Latter-day Saints more than any other practice, derives from this revelation. Called "a Word of Wisdom" in the introduction, the revelation was given to Joseph Smith at Kirtland, Ohio, on February 27, 1833, when the School of the Prophets was meeting at his home in the Whitney Store. It came in response to the Prophet's inquiry about tobacco, which was being used by some of the men attending the school. The revelation states that it is specifically for the latter days because of "evils and designs which do and will exist in the hearts of conspiring men" (D&C 89:4). The Word of Wisdom limited alcohol use to wine for the Sacrament and hard liquor for washing the body. It noted tobacco as useful only for treating bruises and sick cattle. Hot drinks (later defined as coffee and tea) were not for "the body or belly" (D&C 89:9). Additional advice was given permitting the use of meat, but suggesting that it be restricted to winter or times of famine (D&C 89:12-13). The revelation places strong emphasis on the use of grains, particularly wheat, as the staple of the human diet (D&C 89:14, 16-17), and upon fruits and vegetables ("herbs" verse 11; cf. 59:17-18) in season. The Word of Wisdom also states that some "herbs" are present on the earth for the healing of human ailments (D&C 89:8-11). Church members should not consume alcohol, tobacco, tea, or coffee and should use moderation in eating other foods. Those who follow this counsel and keep the other commandments of God are promised that they will have "health in their navel and marrow to their bones," "shall run and not be weary, and shall walk and not faint," "shall find wisdom and great treasures of knowledge, even hidden treasures," and "the destroying angel shall pass by them . . . and not slay them" (D&C 89:18-21; cf. Dan. 1:3-20; 2:19-30). The promises associated with the Word of Wisdom are considered both temporal and spiritual. The temporal promise has been interpreted as better health, and the spiritual promise as a closer relationship to God. These promises reflect the concern of the Church with both the temporal and spiritual Welfare of its members. They also reflect God's concern with the condition of the physical body of every person, paralleling aspects of other religious health codes defining types of foods forbidden for health and spiritual reasons. The introduction to the 1835 printing of the revelation in the Doctrine and Covenants indicated that it was given as counsel or advice rather than as a binding commandment, though the revelation states that it was "adapted to the capacity of the weak and the weakest of all saints" (D&C 89:3). Compliance with its teachings was sporadic from the late 1830s until the early years of the twentieth century. The Church encouraged leaders to be an example to the people in abstaining from alcohol, tobacco, tea, and coffee; but no binding Church policy was articulated during this time. The prohibition movement, spearheaded by the Protestant Evangelical churches in America, focused on alcohol consumption as a political rather than a moral issue. The movement intensified the Church's interest in the Word of Wisdom. There is evidence that Church Presidents John Taylor, Joseph F. Smith, and Heber J. Grant wanted to promote adherence to the Word of Wisdom as a precondition for entering LDS temples or holding office in any Church organization; and indeed, by 1930 abstinence from the use of alcohol, tobacco, coffee, and tea had become an official requirement for those seeking temple recommends. While abstinence from these substances is now required for temple attendance and for holding priesthood offices or other Church callings, no other ecclesiastical sanctions are imposed on those who do not comply with the Word of Wisdom. Other dietary aspects of the Word of Wisdom have not received the stress that the abstinence portions have. While some leaders, such as John A. Widtsoe, have emphasized the benefits of eating whole grains, no distinctive dietary practices have emerged that distinguish Mormons from non-Mormons, though the use of whole-grain cereals is often assumed to be higher among Latter-day Saints than other people. With the appearance of cola drinks in the early 1900s, the Church was confronted with cold beverages containing caffeine, a harmful substance believed to make coffee and tea unacceptable. While no official Church position has been stated, leaders have counseled members to avoid caffeine and other addictive chemicals. Church leaders universally caution against any use of such drugs as marijuana and cocaine and the abuse of prescription drugs. While none of these substances are mentioned specifically in the Word of Wisdom, the concept of the sanctity of the body and the deleterious effects of chemical substances on it have been emphasized as an extension of the Word of Wisdom. Many of the health benefits associated with abstinence from the substances mentioned in the Word of Wisdom did not become clear until the latter part of the twentieth century. During World War I use of cigarettes among men became widespread, and during World War II, among women. The association of cigarette smoking with lung cancer was documented in the early 1950s, but official statements by scientific bodies accepting this relationship as causal did not occur until the mid-1960s. Since that time, many other diseases have been associated with cigarette smoking, including cancers of the oral cavity, larynx, esophagus, kidney, bladder, and pancreas; peptic ulcers; coronary heart disease; chronic bronchitis; infant mortality; and chronic obstructive airway disease. Studies have found that Latter-day Saints have substantially lower risk for all of these illnesses (30-80 percent below that of non-Mormons living in Utah or in other areas of the United States) and that people who abstain from these substances are at much lower risk of these diseases than those who do not. Few health risks have been clearly identified with the use of tea and coffee, though some evidence suggests that those who abstain from coffee may be at lower risk for peptic ulcers, cancer of the pancreas, and coronary heart disease. Some studies estimate that those complying with the Word of Wisdom increase their life expectancy up to seven years. Bibliography Alexander, Thomas G. Mormonism in Transition, pp. 258-71. Urbana, Ill., 1986. Arrington, Leonard J. "An Economic Interpretation of the "Word of Wisdom."' BYU Studies 1 (Winter 1959):37-49. Backman, Milton V., Jr. The Heavens Resound: A History of the Latter-day Saints in Ohio 1830-1838, pp. 234-36, 257-61. Salt Lake City, 1983. Bush, Lester E., Jr. "The Word of Wisdom in Early Nineteenth-Century Perspective." Dialogue 14 (Autumn 1981):47-65. - ----. "The Mormon Tradition." In Caring and Curing: Health and Medicine in the Western Religious Traditions, ed. R. Numbers and D. Amundsen, pp. 397-419. New York, 1986. Enstrom, James E. "Cancer Mortality Among Mormons." Cancer 36 (1975):825-41. - ----. "Health Practices and Cancer Mortality Among Active California Mormons." Journal of the National Cancer Institute 81 (1989):1807-1814. Gardner, John W., and Joseph L. Lyon. "Cancer in Utah Mormon Men by Lay Priesthood Level." American Journal of Epidemiology 116 (1982):243-57. - ----. "Cancer in Utah Mormon Women by Church Activity Level." American Journal of Epidemiology 116 (1982):258-65. Lyon, Joseph L., et al. "Cancer Incidence in Mormons and Non-Mormons in Utah, 1966-1970." New England Journal of Medicine 294 (1976):129-38. - ----, and Steven Nelson. "Mormon Health." Dialogue 12 (Fall 1979):84-96. - ----; John W. Gardner; and Dee W. West. "Cancer Incidence in Mormons and Non-Mormons in Utah during 1967-1975." Journal of the National Cancer Institute 65 (1980):1055-61. Peterson, Paul H. "An Historical Analysis of the Word of Wisdom." Master's thesis, Brigham Young University, 1972. Widtsoe, John A., and Leah D. Widtsoe. The Word of Wisdom: A Modern Interpretation. Salt Lake City, 1937. Woolley, F. Ross; Katharina L. Schuman; and Joseph L. Lyon. "Neonatal Mortality in Utah." American Journal of Epidemiology 116 (1982):541-46. JOSEPH LYNN LYON - --------------- Subject: Notes from Peterson Thesis WoW ...[1815].. Eventually the movement was supported by Christian leaders, and temperance reform became inseparably connected with the spread of revivalistic religion. Many churchgoers came to view drinking as inconsistent with Christian tenets as well as an indication of moral depravity. ... The creation of the American Temperance Society in 1826 marked the beginning of organized temperance groups, and inaugurated a movement which had far-reaching consequences. Almost immediately hundreds of state and local auxiliaries sprang into existence, and within a year after the organization of the American Temperance Society, 222 local groups had been formed in sixteen states. ... ... As in other areas, the churches became the leading vehicles for temperance expression with the evangelical denominations in the forefront. ... Temperance agitation was apparently strong in the Mormon settlements of Kirtland and Mentor. On October 6, 1830, the Kirtland Temperance Society was organized. ... The Kirtland distillery which had existed since 1819 was closed for want of patronage by February 1, 1833, approximately four weeks before Smith announced the revelation. ... ... it is not improbably that some Saints were members of the Kirtland Temperance Society .... ... while the Mormon Prophet was in all likelihood not associated with any temperance organization, it seem highly improbable that he would not have been sensitive to the prevailing temperance sentiment. ... There was no consistent pattern of interpretation or application of the Word of Wisdom between the time it was given and the middle 1840's. ... It is evident that at first adherence to at least some portions of the revelation was mandatory and necessary for Church fellowship. ... ... 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. ... ... While the general use of whiskey and liquor was contrary to the principle, many Saints felt these venerates had redeeming medicinal qualities. It was drunk by some to help remedy the effects of cholera, and evidently was used as an alleviating cure for the effects of other sicknesses. Sidney Rigdon, perhaps as strict and rigid as any Mormon leader regarding Word of Wisdom observance, proposed in December, 1836, that Church members discontinue liquor in health and in sickness, but it would appear that this instruction was not followed by many Saints. ... Some Church members used liquor for reasons other than medicinal. Joseph Smith and other prisoners drank liquor and whiskey in the Liberty Jail in token of friendship, while references to wine-drinking are commonplace. Excessive drinking, however, was not tolerated, and some Mormons were threatened with loss of membership for failure to curb drunkenness. ... [Nauvoo] It first appeared that the city fathers had designed this city as a "dry town." In February,, 1841, the city council prohibited liquor by the drink and declared exceptions to this rule punishable by the fine of twenty-five dollars. ... Nauvoo, however, was a thriving river town as well as a city of Saints. In all probability, the desires of the growing Gentile element for easier accessibility of alcoholic beverages, along with similar urgings of many Mormons not holding to the view of strict abstinence, led to a gradual relaxation and liberalization of liquor laws. ... ... By 1846, then, the somewhat strict prohibitions of the 1830's regarding the use of alcohol, tobacco, tea, and coffee among the Mormons had begun to erode away, as moderation rather than abstinence became the major concern. ... Joseph's approach to the Word of Wisdom, when viewed in historical perspective, seems sensible and rational. In the late 1830's the Kirtland Stake had dissolved due to apostasy, the Missouri Saints were being driven from the State with accompanying hardships, and Joseph himself was imprisoned. At a time when the Church was struggling for mere existence, it would seem small and petty to quibble about a dring of tea or coffee. Similarly, after a comparatively comfortable initial existence in Nauvoo, Mormon society was torn apart by internal dissension and by the controversy and persecution which resulted from the promulgation and practice of peculiar religious doctrines. Emphasis on a rigid interpretation of a health code during such a period of turmoil would seem ill-timed and inappropriate. Moreover, there is some evidence that Joseph sought to avoid needless dissension among the Saints by urging moderation and charity. It would appear that some Mormons had been influenced by the fanaticism that characterized sermons of some of the radical temperance reformers, and tended to be intolerant of those with professed Word of Wisdom weaknesses. The Prophet, recognizing that the revelation must be seen in perspective with other matters and doctrines pertaining to the growth of the "Kingdom," urged them to be slow to judge or condemn others. Joseph's rather curt reaction to a talk advocating "temperance in the extreme" was illustrative of his desire to teach the Saints to be charitable and merciful, rather than vindictive and unforgiving. After reproving the speaker as Pharisaical and hypocritical, the Prophet said the following: If you do not accuse each other, God will not accuse you. If you have no accuser you will enter heaven, and if you will follow the revelations and instructions which God gives you through me, I will take you into heaven as my back load. If you will not accuse me, I will not accuse you. If you will not throw a cloak of charity over my sins, I will cover yours -- for charity covereth a multitude of sins. ... The tendency toward tolerance in interpreting the Word of Wisdom contineued in the Church from the death of Joseph Smith to the 1860's. As a group, in fact, it seems that Mormons were less inclined to observe Word of Wisdom principles during this era than any other. At least two practical reasons may account for this. first, many Mormons probably felt that alcohol, tobacco, tea, and coffee had redeeming qualities from the standpoint of medical need and fatigue, and reasoned that the obvious hardships associated with the settlement of a harsh and barren region justified their use. ... Secondly, Brigham Young, successor to Joseph Smith as Mormon Prophet and President, never chose to make obedience to the Word of Wisdom a test of fellowship in the Church. ... ... Observations made by four non-Mormons who traveled through Utah Territory in the 1850's suggest that Mormons were considerably more moderate in the use of alcohol, tobacco, tea, and coffee, than was contemporary society. ... While it was evident that Church authorities had little concern with individual Word of Wisdom lapses, it is interesting to note that in the 1850's a new trend in teaching adherence to the revelation began. ... Accepting the fact that many older Saints were addicted to their tobacco, or "hot drink" habits, and realizing that many would have a difficult time living a life of abstinence, Church leaders began to appeal to the younger generation to live the Word of Wisdom. ... It is sometimes said that at a General Conference meeting held on September 9, 1851, Word of Wisdom observance was made obligatory upon Church members. Here Brigham Young called on all the sisters who would refrain from using tea and coffee to manifest it my raising their right hand. He then asked "boys under ninety" to abstain from tobacco and whiskey and other undesirable items mentioned in the revelation. Apparently both notions were unanimously agreed upon. A letter sent from the First Presidency to the Saints abroad explained this action in the following manner: "The Conference voted to observe the Word of Wisdom and particularly to dispense with the use of tea, coffee, snuff, and tobacco, and in this thing as well as many others, what is good for the Saints in the mountains, is good for the Saints in other places ...." The many references to this particular event often leaves the impression that the Word of Wisdom was made a commandment at the time. ... Despite such numerous statements, a close perusal of sermons by various authorities in the 1850's and 1860's would lead to another conclusion. ... [1860] But within two or three years this rather lenient attitude toward offenders changed and an increased emphasis on a more rigid application became evident. At least two reasons for this change are apparent. (1) It would seem that around 1862 Brigham Young had curbed his own habits. ... (2) The conditions of the Mormon economy made strict enforcement practical if not necessary. ... the coming of the transcontinental railroad posed a particularly crucial problem for Church leaders. The desire "to escape absorption into the wider free-trading economy of the nation," necessitated among other things, a reduction of unproductive consumer imports such as tobacco and tea to a minimum in order to finance productive imports. The organization of Relief Societies and Schools of the Prophets in 1867 with their requirements specifying Word of Wisdom adherence figured prominently in this facet of Church policy. ... Young's speeches regarding observance were characterized by a firm, if not invective spirit. ... Perhaps a partial explanation for the harsh tone of such sermons was the apparent inability of many Mormons to maintain a consistent standard. It seems as if a steady verbal barrage was necessary to keep them from slipping back into former patterns. ... [School of the Prophets] In the late 1860's overt concern with money outlay for personal consumption items such as tobacco and tea resulted in an eventual entrance requirement specifying adherence to the Word of Wisdom. Since this rule was difficult for many to abide by, the Word of Wisdom was a much-discussed topic. Avoiding the frequent use of liquor was probably somewhat difficult for many St. George residents. Recognizing that Southern Utah needed an economic boost, Brigham Young suggested in the early 1860's that the area manufacture wine. One reason was to provide wine for sacramental purposes, but a more important function was to provide income for destitute Saints in Southern Utah. ... ... Much of the wine was of poor quality and the sale of inferior wine damaged the reputation of this product. This, plus the personal degradation of individual Saints, convinced Church authorities that the promotion of this industry had probably been a mistake. By 1900, Church members were counseled to dig up their vineyards. Beginning in 1880, and lasting throughout the remainder of the eighties, a great prohibition wave swept the country. ... ... the Mormon Church initiated in 1883 the most zealous, widespread, and probably most influential crusade to encourage Church members to obey the Word of Wisdom. ... ... John Taylor, Young's successor as Church President, said that he had received a revelation on October 13, 1882, which designated the Word of Wisdom as a commandment. Interestingly enough, Wilford Woodruff recorded in his journal that Taylor received revelation in October of 1882, "in which the duties of the Priesthood and of the Saints were set forth." Whether these revelations were related is, of course, open to conjecture. ... Just what was specifically included in President Taylor's revelation is unknown, but subsequent events suggest that reemphasis on the Word of Wisdom was but one area of concern. The concurrent reorganization of the School of the Prophets "in accordance with the designs of the Almighty," and the stress on and increase in plural marriages infer that Taylor desired to bring about a series of general reforms. In short, one could refer to the 1883-1884 period in Church History as a "Second Reformation." ... Taylor referred to the revelation as being obligatory on all officers of the Church. Curiously enough, there are relatively few references to the Word of Wisdom between 1885 and 1893. This void can be accounted for in part by the polygamy persecutions and federal raids which were prevalent during this time. ... The "lapse period" of the late 80's and early 90's ended October, 1894, when Wilford Woodruff, now President of the Church, spoke forcefully to Church members regarding Word of Wisdom observance... [this was after the manifesto] The next few years were characterized by occasional but firm declarations by Church leaders to adhere to the Word of Wisdom, and clarifications on some of the finer points of the revelation. ... ... Evidence would suggest that by 1900, a majority of Church leaders, including those on the local level, obeyed the revelation. Joseph F. Smith, Mormon Prophet from 1901 until 1919, was probably as strict with regard to Word of Wisdom observance as any of his predecessors .... ... President Smith advised Hess to: (1) Use his own discretion in most cases (2) Refuse recommends to flagrant violators (3) Work with those having weaknesses (4) Be somewhat liberal with very old men who had contracted the tobacco habit but insist that they refrain from using tobacco those days they are in the temple. (5) Draw the line on drunkenness. ... [prohibition] came at a time when Mormon-Gentile relations were strained. Many Church leaders, leery of more negative exposure, were probably reluctant to involve themselves in so sensitive an issue. ... It was expected that the Mormon Church with it stand on "strong drinks" would be a major force in the push for statewide prohibition, and it was not surprising that Church leaders chose to emphasize the Word of Wisdom during the 1908 General Conference sessions. ... While the Word of Wisdom was the obvious theme of October General Conference, it was somewhat puzzling to some that at a time when prohibition was being hotly debated, no specific pronouncement was being made regarding that question. Though many Authorities spoke in favor of temperance or abstinence, the lack of precise reference to prohibition suggested to some that the Church was not openly in favor of statewide prohibition. ... ... have led some to conclude that [Joseph F. Smith's] ambivalence was due to a fear that direct Mormon entrance into the controversy would deepen Mormon-Gentile wounds and result in a renewal of anti-Mormon agitation. ... Although Smith never chose to comment often on prohibition, his statements on the Word of Wisdom would suggest that he was moving the Church slowly but steadily in the direction of complete abstinence. ... In 1913, the First Presidency instructed Nephi L. Morris, President of the Salt Lake Stake, not to call or recommend young men for missions unless they observe the Word of Wisdom By the close of Joseph F. Smith's administration prospects for increasing Church-wide obedience were bright. ... abstinence rather than merely temperance was probably the rule among Ward and Stake leaders, and most Mormons had come to accept compliance to the revelation as a tenet of their faith. ... Heber J. Grant, President of the Church from 1919 until 1945, emphasized the Word of Wisdom with constant firmness and fervor. Under Grant's leadership the revelation came to be regarded as a binding principle, a test of individual obedience and worthiness, and a requirement for a temple recommend. Determining precisely when Grant declared the Word of Wisdom to be binding is difficult, and many have maintained it was made obligatory before Grant's time. ... Concurrent with Grant's elevation to the Presidency was the beginning of the Prohibition era in the United States. Prohibition was a measure with [sic] Grant had diligently worked for and he frequently spoke out in favor of the experiment. ... Grant desire to make Word of Wisdom obedience mandatory was manifest early in his administration. ... Grant pre-occupation with Word of Wisdom adherence became even more pronounced in the late 1920's and early 1930's. This emphasis can be accounted for, in part, by the growing dissatisfaction with prohibition and the accompanying sentiment for repeal. ... Grant's refusal to soften his verbal barrage occasionally resulted in criticism, and his replies to his detractors indicate his sincerity and devotion to his task. In 1932, the Mormon leader stated he had been called a crank for constantly urging the Saints to observe the Word of Wisdom, but mentioned that he expected to be a crank in that respect to the end of his life. ... Paul H. Peterson, "An Historical Analysis of the Word of Wisdom," A Thesis presented to the Department of History Brigham Young University, In Partial Fulfillment of the Requirement s for the Degree Master of Arts, August 1972. - -------------------- Subject: Assimilation & Isolation (with Word of Wisdom) If survival is the first task of the movement, the natural and inevitable response of the host society is either to domesticate the movement or to destroy it. In seeking to domesticate or assimilate it, the society will apply various kinds of social control pressures selectively in an effort to force the movement to abandon at least its most unique and threatening features. To the extent that the society succeeds in this domestication effort, the result will be the eventual assimilation of the movement. Failing to achieve sufficient domestication, the host society will eventually resort to the only alternative: persecution and repression.. The logical extreme of either of these two societal responses (assimilation or repression) is, of course, oblivion for the movement. ... Movements which, like Mormonism, survive and prosper are those that succeed in maintaining indefinitely an optimum tension ... between the two opposing strains: the strain toward greater assimilation and the respectability, on the one hand, and that toward greater separateness, peculiarity, and militance, on the other. ... If, in its quest for acceptance and respectability, a movement allows itself to be pulled too far toward assimilation, it will lose its unique identity altogether. If, on the other hand, in its quest for uniqueness of identity and mission, it allows itself to move too far toward an extreme rejection of the host society, it will lose its very life. Its viability and its separate identity both depend upon a successful and perpetual oscillation within a fairly narrow range along a continuum between two alternative modes of oblivion. [The book makes the comment that after plural marriage and other distinctive Mormon practices were given up, practices such as the Word of Wisdom and regular temple attendance were strongly encouraged. These practices maintained the distinctiveness of the Mormons from the Gentiles.] Armand L. Mauss, The Angel and the Beehive: The Mormon Struggle with Assimilation, (University of Illinois, 1994) p. 4-5. - -------------------- Subject: The Xanthines, WoW The Xanthines: Coffee, Cola, Cocoa, and Tea by Clifford J. Stratton, BYU Studies, Vol. 20, No. 4, p.371 ... Caffeine, theobromine, and theophylline are three alkaloids that occur in many plants throughout the world. Because they are so closely related both chemically and in their actions on the human body, they are collectively called the xanthines. From earliest times, man has made food solids and beverages from the extracts of plants that contain these substances.4 Table 1 illustrates some common dietary sources of xanthines. A close examination of the table reveals that there are significant quantities of these drugs present in many popular commodities. Coffee is derived from the seeds of Coffea arabica and its related species. According to legend, Arabian "shepherds reported that goats that had eaten the berries of the coffee plant gamboled and frisked about all through the night."5 An Arabian priest in a monastery obtained the plant and became the first known person to make and drink a beverage from it, allowing him to undergo long nights of prayer. The coffee shrub produces a fruit called a "cherry" that contains two oval coffee beans. These are dried, hulled, roasted, and ground. Instant and freeze-dried coffee are produced by extracting ground coffee with water and freeze-dried the extract, by drying it on a drum in a vacuum, or by spraying it into a heated chamber. Decaffeinated coffee is obtained by steaming green coffee and treating it with a chlorinated organic solvent which dissolves out nearly all the caffeine. Coffee contains the xanthine caffeine. Cocoa, obtained from the seeds of Theobroma cocoa, was used in the New World long before Columbus. It grows as a bean in pods seven to twelve inches long, each containing from thirty to forty beans (seeds). The beans are removed, allowed to ferment for several days, dried, and hulled. The resulting "nibs" are ground into a semiliquid past called "chocolate liquor." The liquor solidifies to a hard, brown block when cooled and is sold as baking chocolate or bitter chocolate. Milk chocolate for bars is made by adding milk, sugar, and flavorings; and sweet chocolate for cooking is made by adding only sugar and flavorings. Sometimes the liquor is squeezed in a hydraulic press to remove the cocoa butter. The defatted residue is the common "cocoa" used to make hot cocoa drink and also used in manufacturing confections as well as pharmaceutical and cosmetic preparations. Cocoa that has been treated with alkali to produce a less acid flavor is called "Dutch" chocolate. Cocoa and chocolate contain the xanthines theobromine and caffeine. Tea is the national drink of most of the human race, being most popular in Asia, the Middle East, and the United Kingdom. The beverage use of tea probably started in China long before the birth of Christ. Tea is the dried leaves of Thea sinesis, an evergreen shrub. The young, unopened leaf bud is considered the highest quality. Black tea is made by rolling the leaves after they have withered and are soft. The rolling releases enzymes that cause chemical reactions within the leaf, and oxygen is taken up as a result. The leaves are spread out in order to absorb a maximum of oxygen. They are then heated and dried to be ready for use. For green tea, the leaves wither and are rolled, but are immediately heated and dried. Instant tea is made in much the same way as instant coffee. Tea owes much of its flavor to the complex mixture of more than twenty substances that make up the tannins it contains. Tea contains the xanthines caffeine, theophylline, and theobromine. Cola-flavored beverages contain an extract from kola nuts obtained from the Cola acuminata tree. Carbonated beverages were first made by early Europeans to imitate the popular and naturally effervescent waters from famous springs that were reputed to have therapeutic value. Today carbonation is achieved by cascading the chilled beverage mixture in thin layers over a series of plates in an enclosure containing carbon dioxide gas under pressure. Cola drinks contain the xanthine caffeine. How Do the Xanthines Act on the Body ... 1. Brain and spinal cord.19 Caffeine and theophylline are powerful central nervous system stimulants. They stimulate all potions of the cortex of the brain, resulting in greater sustained intellectual effort and a more perfect association of ideas a keener appreciation of sensory stimuli. If a person has become depressed by barbiturates or other drugs, caffeine or theophylline may be administered to speed up breathing to an acceptable level, since they act on the respiratory center of the brain. Overindulgence or abuse of the use of caffeine and theophylline products leads to "chronic xanthine poisoning" which may produce the following symptoms: diarrhea, dizziness, apprehension, restlessness, a high level of anxiety, and a ringing hissing noise in the ears. 2. Cardiovascular systems.20 All three xanthines have a powerful action on the heart and blood vessels. Xanthines cause the blood vessels that feed the brain to constrict, decreasing both the blood flow and the oxygen tension of the brain. This action is responsible for the striking relief from headaches obtained from xanthine consumption. Note in Table 1 that almost all prescription medications, over-the-counter analgesics, and cold preparations contain significant amounts of caffeine for that purpose. All of the xanthines stimulate the heart directly to increase the force of contraction, the heart rate, and the output. Theophylline is a valuable drug in the heart is filled with blood due to a venous obstruction. Because the xanthines dilate the blood vessels that nourish the heart, causing increased blood flow, they are used in the treatment of coronary artery disease and other coronary insufficiencies. Large doses result in tachycardia (a rapid beating of the heart, over 100 beats per minute). Continued stimulation occasionally results in permanent heart irregularities. Such are sometimes "encountered in persons who use caffeine beverages to excess."21 3. Smooth muscle.32 The xanthines, particularly theophylline, relax the smooth muscles that surround the bronchioles (the air tubes that go to the lungs). They are used to relieve respiratory distress, especially in the treatment of certain cases of bronchial asthma. 4. Skeletal Muscle.33 Caffeine and theobromine strengthen the contraction of the voluntary muscles of the body (e.g., arm and leg muscles), resulting in an increased capacity for muscular work. Abuse may result in shaking or trembling. 5. Kidneys.34 Theobromine and theophylline increase the production of urine and are sometimes used as diuretics. Overuse causes more frequent urination. 6. Gastric secretion.35 Moderate doses of caffeine increase the amount of acid secreted into the stomach. Repeated daily doses of caffeine have been shown to contribute to ulcers. For this reason, excessive use of coffee and cola beverages is a concern to many physicians. Abuse of these stimulants may also cause nervous or "butterfly" stomach. 7. Body metabolism.36 The xanthines cause an increase in the basal metabolic rate (they increase the amount of energy produced by the cells). Ingestion of 500 mg. of caffeine (about four cups of coffee--see Table 1) increases the basal metabolic rate ten percent to twenty-five percent. However, the effects are not seen until a few hours after the drug is taken. As would be expected, this stimulation is usually followed by a period of sluggishness or mild body depression. ... Because he does not feel the increased heart rate, dilation of heart vessels, the decreased blood flow and oxygen tension of the brain, the increased gastric secretion nor the increased body metabolism, but only observes the stimulation and the diuretic effect, the prince only appears small. ... Because theobromine, unlike caffeine and theophylline, only slightly stimulates the central nervous system, some people incorrectly assume that its other effects are minimal. This has resulted in the ingestion of cocoa and chocolate by people who refrain from caffeine and theophylline in tea, coffee, and cola drinks. As early as 1939, in an article appearing on the Journal of the American Medical Association,43 a question concerning the use of cocoa and chocolate was answered: "In considering cocoa as a beverage for children, it should be regarded as a stimulant similar to coffee." Today, as a result of many years of research and clinical experience with the xanthines, it is known that theobromine is more potent than an equal amount of caffeine in causing heart stimulation, dilation of heart vessels, smooth muscle relaxation, and diuresis. ... To an adult weighing 150 lbs. "a cup of instant coffee or a can of cola beverage could give about 1 mg. caffeine per kilogram of body weight. In a very young child, the cup of chocolate or candy bar would give the same proportion of caffeine to body weight. When this child drinks a can of cola,. . . caffeine intake is comparable to an adult drinking 4 cups instant coffee. ... Clifford J. Stratton, "The Xanthines: Coffe, Cola, Cocoa, and Tea," Brigham Young University Studies, Vol. 20, Number 4, (Spring 1980). Tables in this article show the amount of xanthines in substances: 6 oz brewed coffie= 100-150 mg caffeine 12 oz can of cola: Tab=50 mg; Coca Cola=65 mg; Dr. pepper=61 mg; Mountain Dew=55 mg 8 oz chocolate bar= 87 mg caffeine, 471 mg theobromine 6 oz tea=38-81 mg caffeine; 2 mg theobromine 6 oz instant hot chocolate=18 mg caffeine; 175 mg theobromine - --------------- ------------------------------ End of gdm Digest V1 #20 ************************ To subscribe to gdm Digest, send the command: subscribe gdm-digest in the body of a message to "majordomo@xmission.com". 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