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I'm limiting this review to the author's observations about the
changing interpretation of the Word of Wisdom during that period
and mostly those that deal with meat consumption, but the chapter
contains abundant material dealing with other aspects of the Word
of Wisdom (restrictions on alcohol, tobacco, coffee and tea) and
the role of the LDS Church and members in the national Prohibition
debate.
The author begins by putting the Word of Wisdom in a historic context
up to 1833 when the revelation was first received from God by LDS
Church founder and prophet, Joseph Smith:
"Currently available evidence indicates that adherence to the Word
of Wisdom in the nineteenth century was sporadic," (258) and "Some
members or groups committed themselves to strict adherence to the
Word of Wisdom, but they were doing so as individuals bound to 'a
principle with promise.' " (259)
This was pleasing for me to read as it seems very similar to what
a small corps of "veggie Mormons" is doing today. The author then
examines the question of whether or not the Word of Wisdom is a
commandment from God:
"Although Brigham Young declared the Word of Wisdom to be commandment
and secured the approval of some of the Saints to that proposition,
he announced no revelation on the subject, and actual observance
did not coincide with public pronouncement. An 1851 conference and
in some cases other conference addresses or reminiscences of addresses
are often cited as the date the Word of Wisdom became binding as
a commandment. However, during Brigham Young's lifetime, after the
conference, he and other church leaders and members failed to observe
the Word of Wisdom as we interpret it today. " (259)
That's why I'm not too impressed when someone says, "Well, President
Hinckley (the current church leader who is also considered a prophet)
eats meat." My response to them is typically, "Well, he's still
human, isn't he?"
While I also agree that the Word of Wisdom probably should not
strictly be considered a commandment, what the author failed to
examine is that the first three verses of Doctrine and Covenants
Section 89 (which chronicles the revelation) were added after it
was received (see the heading of Section 89). If one begins reading
at verse four, it appears to be as much a commandment as anything
God has given humankind in recorded scripture. The softening from
a "commandment" to a "recommendation" most likely came about because
of the resistance of the earliest Latter-day Saints to abandon long-held
habits.
Furthermore, most Latter-day Saints just weren't ready for the
"full program" then and many apparently still aren't ready now--and
that may include me. I can't say that I fully understand and implement
the complete revelation especially in regard to how an ideal plant
diet should be prepared and consumed. It seems to recommend more
fresh produce and grain than I currently eat. Dr. Alexander continues:
"Lorenzo Snow, the president of the Council of the Twelve...believed
the Word of Wisdom was a commandment and that it should be carried
out to the letter. In doing so, he said, members should be taught
to refrain from eating meat except in dire necessity, particularly
since Joseph Smith taught that animals have spirits. President Woodruff,
then president of the church, said he looked upon the Word of Wisdom
as a commandment and that all members should observe it, but for
the present, he said, no definite action should be taken except
the members should be taught to refrain from the use of meat." (259)
Sadly, the don't-eat-meat-except-in-dire-necessity concept is given
very little emphasis in the LDS Church today. However, again showing
the divergence of opinion among Mormons on this matter Alexander
writes:
"Though it seems clear that some church leaders like Heber J. Grant
and Joseph F. Smith insisted upon complete abstinence from tea,
coffee, and tobacco, all general authorities did not agree. Lorenzo
Snow again emphasized the centrality of not eating meat, and in
1901 John Henry Smith and Brigham Young, Jr., of the Twelve thought
that the church ought not interdict beer, or at least not Danish
beer." (260)
I got a chuckle out of that--I wonder if it was Heineken. However,
it reminded me that my opinion is a good as the next Mormon's in
regard to how the Word of Wisdom relates to me especially if I seek
the guidance of the Holy Spirit in applying it.
Some current Latter-day Saints become very uncomfortable if they
see in others any divergence from the minimum standard the church
now teaches which is no alcohol, tobacco or recreational drugs including
(relatively recently) all caffeinated drinks. They seem threatened
if someone points out that the Word of Wisdom advises a limited
consumption of meat--a practice few Mormons follow today. Again
illustrating a similar diversity of thought on the matter a century
ago Alexander writes:
"We find then a diffuse pattern in observing and teaching the Word
of Wisdom in 1900. Some general authorities preached quite consistently
against the use of tea, coffee, liquor, tobacco, and meat. None
supported drunkenness, and no one insisted on the necessity of vegetarianism.
In practice, however they and other members also occasionally drank
the beverages which current interpretation would prohibit." (260)
I know of no credible LDS authority who has ever stated that animal
flesh cannot be consumed in emergencies. While animals are considered
to have divinely created spirits (a doctrine unique to the LDS faith
among Christians, I believe) it has always been held that humans
are of a higher order and can take animal life if it becomes necessary
to preserve human life. Sadly, many Mormons today think bacon and
eggs for breakfast, a burger and a milkshake for lunch, and a roast
for dinner are somehow "necessary." They've also been programmed
to believe that things like obesity, cancer, heart disease, and
diabetes are "naturally occurring" conditions.
The author refreshingly illustrates how one lay member's influence
can eventually affect the entire church:
"In addition to liquor, tobacco, tea, and coffee, some members
of the church urged that the prohibitions of the Word of Wisdom
ought to be broader. In March 1917 Frederick J. Pack of the University
of Utah published an article in the Improvement Era [an LDS publication]
dealing with the question, "Should LDS Drink Coca-Cola?" His answer
was no. His argument was not that the Word of Wisdom prohibited
such drinks, but that such drinks contained the same drugs as tea
and coffee." (267) Prof. Alexander then asks:
"What role did revelation play in the matter? Section 89 of the
Doctrine and Covenants was clearly given as a revelation to Joseph
Smith. Advice that the members of the church adhere to the word
of Wisdom was undoubtedly given under inspiration. There is, however,
no contemporary evidence of which I am aware that a separate new
revelation was given changing the word of Wisdom from a "principle
with promise" to a "commandment" necessary for full participation
in all blessings of church membership." (268)
I agree that a full observance of the Word of Wisdom was not then
(and is not now) "necessary for full participation in all blessings
of church membership," but I wouldn't bet a large sum of money that
it isn't necessary to qualify for exaltation in the highest degree
of the Celestial Kingdom--the supreme eternal dwelling place in
LDS theology (with at least six levels having been identified).
This book has reminded me that the LDS Church--then and now--does
not always insist that its members strive to that ultimate level
possibly because of contemporary cultural limitations. The author
concludes:
"Thus the confluence of a number of forces, religious and secular,
rather than a single force led to a change in the interpretation
of the Word of Wisdom...An understanding of the way in which the
current interpretation of the Word of Wisdom developed is significant...since
it provides a case study of doctrinal and policy development in
the church." (270)
This gives me hope that all the current non-LDS efforts promoting
reduced meat consumption may eventually lead the Latter-day Saints
to a better understanding and application of their own doctrine.
There certainly is a need. Although Mormons benefit statistically
from abstaining from alcohol, tobacco and drugs, the LDS population
is trending in the wrong direction in reference to diet-related
degenerative diseases. The trend lines for heart disease, diabetes
and obesity are all moving closer to the national norm. Reducing
meat consumption to Word of Wisdom levels would bless Mormons greatly.
And finally, giving credence to the minority of contemporary Latter-day
Saints who (like me) believe our grass-roots influence can be felt
and shape things within the church, the author states:
"If a study of the interpretation of the Word of Wisdom can tell
us anything, it is that such change does not take place in a vacuum."
(271)
"Mormonism in Transition" ably illustrates the fascinating societal
dynamics that contribute to changes in LDS principles and practices.
Thomas Alexander's book is a worthwhile read for all with a serious
interest.
Jim Catano
jimc@vegsource.com
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