Sunday, June 25, 2017

Lesson 24: “Be Not Deceived, but Continue in Steadfastness” --Sara

Do you have a good illustration of deception? An experience or story that would help others to understand the subtlety and danger of those employed by the great deceiver? Brownie points if you email your experience to me! 

I've been thinking about times when I've been deceived and what caused them. 
I've also been analyzing my reaction when I finally catch the deception. I always feel things that invite me to step away from God. Things like, anger or frustration with myself or the situation, fear or confusion of what to do next or of coming clean, and pride in not wanting to change my course. 

Here were a few causes of spiritual deception listed in the lesson for this week: 

Not recognizing the prophet as the source of revelation for the Church

Pride

Being critical of leaders’ imperfections

Being offended

Rationalizing disobedience

Accepting the false teachings of the world


Presiding Bishop H. David Burton taught: “One of [Satan’s] insidious strategies is to progressively soften our senses regarding what is right and wrong. Satan would have us convinced that it is fashionable to lie and cheat. He encourages us to view pornography by suggesting that it prepares us for the real world. He would have us believe that immorality is an attractive way of life and that obedience to the commandments of our Father in Heaven is old-fashioned. Satan constantly bombards us with deceptive propaganda desirably packaged and carefully disguised” (in Conference Report, Apr. 1993, 60; or Ensign, May 1993, 46).

President Harold B. Lee taught: “If [someone] writes something or speaks something that goes beyond anything that you can find in the standard Church works, unless that one be the prophet, seer, and revelator—please note that one exception—you may immediately say, ‘Well, that is his own idea.’ And if he says something that contradicts what is found in the standard Church works, you may know by that same token that it is false” (The Teachings of Harold B. Lee, ed. Clyde J. Williams [1996], 540–41).

What can we do to keep ourselves from being deceived and led into apostasy?

The lesson lists these reasons:

We can know clearly whom the Lord has called to lead the Church

We should study the scriptures and the doctrines of the Church

We should recognize that the things of God will always edify us

We should apply the Lord’s pattern for protecting ourselves from being deceived


President Joseph Fielding Smith taught: “There is no saying of greater truth than ‘that which doth not edify is not of God.’ And that which is not of God is darkness, it matters not whether it comes in the guise of religion, ethics, philosophy or revelation. No revelation from God will fail to edify” (Church History and Modern Revelation, 2 vols. [1953], 1:201–2).

The Living Christ # 10

The Living Christ #10



This is a very powerful statement. For those of us who have been able to take part in or just listen to Handel's Messiah the quotation from Isaiah will sound in glorious chorus. I think of some of the promises in the temple and the prophecies of the last days we studied a few weeks ago. Christ it is whom we will all ultimately come before and fall to our knees and have that crucial, hopefully joyful reunion and interview!







Sunday, June 18, 2017

The Living Christ #9


The Living Christ #9



What does solemn mean to you? For me it means that light-heartedness has no place in what is about to happen. That this is a serious moment with great import. It is no light matter that finally, after eons of the heavens being closed to almost everyone, the Lord, through Joseph, re-established His Church and His priesthood. And put Himself as the foundation upon which everything is built and through which everything endures.


Doctrine & Covenants Lesson # 23 “Seek Learning, Even by Study and Also by Faith”

Doctrine & Covenants Lesson # 23


Introduction
When I worked at what became the Neal A. Maxwell Institute for Religious Scholarship at BYU—before we had mission statements—the guiding principle set up by John Welch, John Sorenson, and others was the title of this lesson from D&C 88:118. A lofty goal, but one that gave me more insights into the Book of Mormon over the years than I had imagined possible. And, building on last week’s lesson on The (capital T) Word of Wisdom, even though this revelation comes before that section in the published order, we go from the specific WoW to the general. What are the words of wisdom that we seek, and how do we recognize them? The background for this revelations, as with D&C 89, is the School of the Prophets held on the second floor of the Newel K. Whitney store.

1. The School of the Prophets provides a pattern for us to follow in our learning.

There is a very interesting preface that Joseph used before each meeting, found in D&C 88:133.

Art thou a brother or brethren? I salute you in the name of the Lord Jesus Christ, in token or remembrance of the everlasting covenant, in which covenant I receive you to fellowship, in a determination that is fixed, immovable, and unchangeable, to be your friend and brother through the grace of God in the bonds of love, to walk in all the commandments of God blameless, in thanksgiving, forever and ever. Amen

I once adapted that as a camp theme. Just for the microcosmic world we created in our camp, we were a group dedicated to learning more about Jesus Christ and how to get along with each other. Our Sunday School class is like that; our Ward is like that; our family is like that.

The manual tells us about the experience in the School of the Prophets

The history of the Church records that “great joy and satisfaction continually beamed in the countenances of the School of the Prophets, and the Saints, on account of the things revealed, and … progress in the knowledge of God” (History of the Church, 1:334).

Sarah’s and my challenge is to create an atmosphere where our Sunday School classes can be like that!

2. We should learn “by study and also by faith.”

OK, so the majority of this ward either has attended or is attending a place of higher learning (although that is somewhat of a misnomer, since what higher learning can there be except about Deity?) So we have study down, right! But if you look at verse 118, it starts off “as all have not faith.” So first off, if we lack faith, we learn from those who not learn through study, but also by faith, until we have faith sufficient to be able to do that also. What does that look like to you?

Elder Oaks said:

As we consider various choices, we should remember that it is not enough that something is good. Other choices are better, and still others are best. Even though a particular choice is more costly, its far greater value may make it the best choice of all. Consider how we use our time in the choices we make in viewing television, playing video games, surfing the Internet, or reading books or magazines. Of course it is good to view wholesome entertainment or to obtain interesting information. But not everything of that sort is worth the portion of our life we give to obtain it. Some things are better, and others are best. When the Lord told us to seek learning, He said, “Seek ye out of the best books words of wisdom” (D&C 88:118; emphasis added).[1]

Another quote, this time from John Taylor, via the manual:

We ought to foster education and intelligence of every kind; cultivate literary tastes, and men of literary and scientific talent should improve that talent; and all should magnify the gifts which God has given unto them. … If there is anything good and praiseworthy in morals, religion, science, or anything calculated to exalt and ennoble man, we are after it. But with all our getting, we want to get understanding, and that understanding which flows from God (The Gospel Kingdom, sel. G. Homer Durham [1943], 277).

Can any knowledge be said to come from man? If we study through the lens of the Gospel, whether it be science, the arts, even politics! Are we not drawn to the “best books” that contain “words of wisdom?”

3. We should continue to learn throughout our lives.

What should we be learning? D&C 88:79 tells us:

Of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land; and a knowledge also of countries and of kingdoms—

And why should we be doing this—look at verses 80–87 and remember our lesson two weeks ago on the Second Coming. It might be hard to see far enough to realize that what we are slogging through in a class at school will directly affect those whom we love now and will love in the future—those we have yet to meet or even bring into our family—but remember what Alma said to Korihor:

The scriptures are laid before thee, yea, and all things denote there is a God; yea, even the earth, and all things that are upon the face of it, yea, and its motion, yea, and also all the planets which move in their regular form do witness that there is a Supreme Creator (Alma 30:44).

The manual has some great quotes this week, this from Pres. Benson

Today, with the abundance of books available, it is the mark of a truly educated man to know what not to read. … Feed only on the best. As John Wesley’s mother counseled him: ‘Avoid whatever weakens your reason, impairs the tenderness of your conscience, obscures your sense of God, takes off your relish for spiritual things, … increases the authority of the body over the mind’” (“In His Steps,” in 1979 Devotional Speeches of the Year [1980], 61).

4. In the temple we gain an education for eternity.

Undoubtedly one of the best places for us to learn is in the temple. Obviously our classroom is not the place to discuss specifics of what we learned about the sacred ordinances of the temple, but it is the archetypal “house of order.” Working there is a unique experience and a lesson on what “exactness and honor” mean.

Elder Stevenson counsels:

In order to keep the temple and those who attend it sacred and worthy, the Lord has established standards through His servants, the prophets. We may be well-advised to consider together, in family council, standards for our homes to keep them sacred and to allow them to be a “house of the Lord.” The admonition to “establish … a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God” provides divine insight into the type of home the Lord would have us build. Doing such begins the construction of a “spiritual mansion” in which we all may reside regardless of our worldly circumstance—a home filled with treasure that “neither moth nor rust doth corrupt.” There exists a righteous unity between the temple and the home. Understanding the eternal nature of the temple will draw you to your family; understanding the eternal nature of the family will draw you to the temple. President Howard W. Hunter stated, “In the ordinances of the temple, the foundations of the eternal family are sealed in place.”
President Boyd K. Packer counseled: “Say the word temple. Say it quietly and reverently. Say it over and over again. Temple. Temple. Temple. Add the word holy. Holy Temple. Say it as though it were capitalized, no matter where it appears in the sentence. “Temple. One other word is equal in importance to a Latter-day Saint. Home.Put the words holy temple and home together, and you have described the house of the Lord!”[2]

A final, consoling, quote from the manual

President Wilford Woodruff counseled, “Do not be discouraged because you cannot learn all at once; learn one thing at a time, learn it well, and treasure it up, then learn another truth and treasure that up, and in a few years you will have a great store of useful knowledge which will not only be a great blessing to yourselves and your children, but to your fellow men” (The Discourses of Wilford Woodruff, sel. G. Homer Durham [1946], 269).





Additional resources for this lesson

·       “A School and an Endowment”: This article discusses the School of the Prophets.
·        
·       “Preparation of Brigham Young: A Seeker of Truth”: This one-minute video deals with Brigham Young’s desire to study things out and learn by faith.
·        
·       “Unto the Least of These”: This 14-minute video tells the story of Olivas Aoy, an early Latter-day Saint and pioneer in education in El Paso, Texas.
·        
·       “Revelation, 27–28 December 1832 [D&C 88:1–126]” and “Revelation, 3 January 1833 [D&C 88:127–137]”: These pages from the Joseph Smith Papers website introduce two revelations that were merged into Doctrine and Covenants 88. 

Wednesday, June 14, 2017

Lesson 22: The Word of Wisdom: “A Principle with Promise” --Sara

Doctrine and Covenants 89

What have been some of your health goals? We all have them...even if they never really materialize. Why do we make them...or want to get around to making them? 
How do we feel when we keep them?

The Word of Wisdom (Doctrine and Covenants 89) was given for the weakest of saints. I love that. I know that some people might be frustrated because they "can handle" a glass of wine on special occasions etc. But that is missing the point entirely. 

I asked one of my friends in our class to share their testimony of the Word of Wisdom. I am SO glad I followed that prompting. Here is what they said:

I became an LDS member right after turning 20 years old. And of course it wasn't easy to get used to all the new rules.
I remember the Word of wisdom being the most difficult one to get along with. Of course i was used to go party every weekend, to have some drinks with friends and sometime sharing a cigarette. And the fact that i was supposed to quit on those fun things to do wasn't easy at all. That feeling of being the weird one just because i wasn't supposed to do what the rest of the world does.
I remember the elders trying to make me feel better and telling me that it was ok if i needed some time to take that one huge step. But it didn't took me to long to realize that everything that comes from the Word of Wisdom was going to be a good thing to add in my life.
Trying to swim was so hard as well as running. I would run out of air in less than a minute. That was a consequence of smoking, and i knew it so... why not? Why not to do that change, a change that would bring joy and satisfaction into my life.
Going to parties and not drinking any alcoholic drinks made me realize that i don't need that to have fun. Even better i was having way more fun that someone who does drink alcohol. I knew exactly what i wanted and what i was doing. I was aware of everything going on around me, and that felt good.
I did good the first 3 years of my journey as an LDS [member] until i fell into depression and i broke the word of wisdom. Becoming inactive for a whole year and going back to smokes and alcohol was enough to make me see things more clearly, in my heart and in my mind. It was this one day i woke up and i felt so out of place. What was i doing with my life? Why was i back into the things that were keeping me of being a healthy full of energy girl?
I talked to my bishop and i told him i wanted to be back for good. So that happened and today i can see the blessing through the gospel. The blessing i have because of the word of wisdom. That i have a clear mind, that i enjoy of my senses in fully way, that i can enjoy of a deep breath, of swimming, of working out and look and feel better. That i have a healthy body that because of all this blessings is ready to bring new life into this world. The blessing of enjoying every second of my life in my whole person and with all that i am.And i bare this testimony to tell the world that my life wouldn't be the same without the word of wisdom and the amazing blessings that come through it. In the name of Jesus Christ, Amen
I think that this class member's testimony is so powerful. It reminded me of this quote from Pres. Ezra T. Benson:

When we first heard the revelation upon the Word of Wisdom many of us thought it consisted merely in our drinking tea and coffee, but it is not only using tea and coffee and our tobacco and whiskey, but it is every other evil which is calculated to contaminate this people. The Word of Wisdom implies to cease from adultery, to cease from all manner of excesses, and from all kinds of wickedness and abomination that are common amongst this generation—it is, strictly speaking, keeping the commandments of God, and living by every word that proceedeth from His mouth.
This is the way that I understand the Word of Wisdom, consequently we have to keep all the commandments, if I understand the matter correctly, in connection with this Word of Wisdom, in order to obtain the blessings, for unless we do keep the commandments of God, and not offend in any one point, we have not a full claim upon the blessings promised in connection with this portion of the word of the Lord (JD 2:357, Ezra T. Benson, The Word of Wisdom.)
I love that. The word of wisdom is so much more than just not drinking something. It is to cease from excess and keep the commandments.

Pres. Benson also said:


And let us all endeavor by the help of God to leave off our tea, coffee, liquor, and other things, that are neither good for the body nor for the belly. We can overcome, for God will not require more of us than we can do. He has borne with us these many years; but, if I can discern the signs of the times, He is now going to require these things at our hands. Supposing He had given the Word of Wisdom as a command, how many of us would have been here? I do not know; but He gave this without command or restraint, observing that it would be pleasing in His sight for His people to obey its precepts. Ought we not to try to please our Heavenly Father, and to please His servants who are paving the way for us into the Kingdom of God? Can we get there without them? No; we cannot, and we need not try. God had appointed these prophets and apostles to lead and guide us into His Kingdom, and I do not expect to get there without them, and I am not going to try. If I can get there with them I shall be very thankful. How many blessings have you received in this kingdom without them? I do not know of any. If we have blessings we have received them through their counsel and guidance. (JD 11:366, Ezra T. Benson, Word of Wisdom, Etc.)


Alison and I occasionally gush about the study resource from the church called, "Revelations in Context." From this one resource alone, I have learned SO much from the Doctrine and Covenants this year. It has been fascinating to know what was happening that inspired the questions Joseph and others asked. I knew a little bit about the context of the Word of Wisdom and remembered, "Oh yeah--Emma complained about having to clean up after the brethren." But the context the church gives is fascinating, and I couldn't leave out a single paragraph. So here is the contextual background as found on https://history.lds.org/article/doctrine-and-covenants-word-of-wisdom?lang=eng : 
Like many other revelations in the early Church, Doctrine and Covenants 89, also known today as the Word of Wisdom, came in response to a problem. In Kirtland, many men in the Church were called to preach in various parts of the United States. They were to cry repentance unto the people and gather in the Lord’s elect. To prepare these recent converts for their important labors, Joseph Smith started a training school called the School of the Prophets, which opened in Kirtland on the second floor of the Newel K. Whitney mercantile store in January 1833.1
Every morning after breakfast, the men met in the school to hear instruction from Joseph Smith. The room was very small, and about 25 elders packed the space.2 The first thing they did, after sitting down, was “light a pipe and begin to talk about the great things of the kingdom and puff away,” Brigham Young recounted. The clouds of smoke were so thick the men could hardly even see Joseph through the haze. Once the pipes were smoked out, they would then “put in a chew on one side and perhaps on both sides and then it was all over the floor.”3 In this dingy setting, Joseph Smith attempted to teach the men how they and their converts could become holy, “without spot,” and worthy of the presence of God.4
This episode in the Whitney store occurred in the middle of a massive transformation within western culture. In 1750, personal cleanliness and hygiene were infrequent, haphazard practices, mostly the concern of the wealthy and aristocratic. By 1900, regular bathing had become routine for a large portion of the population, especially the middle classes, who had adopted gentility as an ideal.5 Tobacco spitting shifted from being a publicly acceptable practice among most segments of the population to becoming seen as a filthy habit beneath the dignity of polite society. In the midst of this cultural shift, at the very moment when everyday people started to concern themselves with their own cleanliness and bodily health, the Word of Wisdom arrived to light the way.
Tobacco
The scene in the School of the Prophets would have been enough to give any non-tobacco user like Joseph Smith cause for concern.6 Joseph’s wife, Emma, told him that the environment concerned her. He and Emma lived in the Whitney store, and the task of scrubbing the spittle from the hardwood fell upon her. She may have complained of being asked to perform this thankless task, but there was also a more practical consideration: “She could not make the floor look decent,” Brigham Young recalled.7 The stains were impossible to get out. The whole situation seemed less than ideal for those who were called of God as these elders were, especially when we remember that the room with the filthy floor was Joseph’s “translation room,” the same place where he received revelations in the name of God. Joseph began inquiring of the Lord about what could be done, and on February 27, scarcely a month after the school started, he received the revelation later canonized as Doctrine and Covenants 89. The answer was unequivocal: “Tobacco is not for man but is for bruises & all sick cattle; to be used with judgement & skill.”8
Strong Drinks
Tobacco was just one of a host of substances pertaining to bodily health and cleanliness whose merits were hotly debated on both sides of the Atlantic Ocean at the time the Word of Wisdom was received. Discussion was so frequent because abuse was so widespread. Frances Trollope, a British novelist, reported disdainfully in 1832 that in all her recent travels in the United States, she hardly ever met a man who was not either a “tobacco chewer or a whisky drinker.”9
Drinking, like tobacco chewing, had clearly gotten out of hand. For centuries nearly all Americans had consumed large quantities of alcoholic beverages, much like their European counterparts. The Puritans called alcohol the “Good Creature of God,” a blessing from heaven to be imbibed in moderation. Alcohol was consumed at virtually every meal, in part because the unpurified water of the time was so unhealthy. Home-brewed beer was a favorite, and after 1700, British-American colonists drank fermented peach juice, hard apple cider, and rum either imported from the West Indies or distilled from molasses made there. By 1770, per capita consumption of distilled spirits alone—to say nothing of beer or cider—stood at 3.7 gallons per year.10
The American Revolution only exacerbated this reliance on alcohol. After molasses imports were cut off, Americans sought a substitute for rum by turning to whiskey. Grain farmers in western Pennsylvania and Tennessee found it cheaper to manufacture whiskey than to ship and sell perishable grains. As a consequence, the number of distilleries grew rapidly after 1780, boosted by settlement of the corn belt in Kentucky and Ohio and the vast distances to eastern markets. To the astonishment of observers like Trollope, Americans everywhere—men, women, and children—drank whiskey all day long. American consumption of distilled spirits climbed precipitously, from two and a half gallons a person in 1790 to seven gallons in 1830, the highest amount of any time in American history and a figure three times today’s consumption rate.11
This elevated alcohol consumption offended religious sensibilities. As early as 1784, both Quakers and Methodists were advising their members to abstain from all hard liquor and to avoid participation in its sale and manufacture.12 A more aggressive temperance movement took hold among the churches in the early decades of the 19th century. Alcohol became viewed more as a dangerous tempter and less as a gift from God. In 1812, the Congregational and Presbyterian churches in Connecticut recommended strict licensing laws limiting the distribution of alcohol. Lyman Beecher, a leader in this reform movement, advocated even more extreme measures, endorsing full abstinence from alcoholic beverages. The idea soon became a central plank of the American Temperance Society (ATS), organized in Boston in 1826. Members of the organization were encouraged to sign a temperance pledge not just to moderate their alcohol intake but to abstain altogether. A capital “T” was written next to the names of those who did so, and from this the word “teetotaler” was derived. By the mid-1830s, the ATS had grown to well over a million members, many of them teetotalers.13
Encouraged by the ATS, local temperance societies popped up by the thousands across the U.S. countryside. Kirtland had its own temperance society, as did many small towns.14 Precisely because alcohol reform was so often discussed and debated, the Saints needed a way of adjudicating which opinions were right. Besides rejecting the use of tobacco, the Word of Wisdom also came down against alcoholic beverages: “Inasmuch as any man drinketh wine or Strong drink among you behold it is not good, neither mete in the sight of your Father.”15
Nevertheless, it required time to wind down practices that were so deeply ingrained in family tradition and culture, especially when fermented beverages of all kinds were frequently used for medicinal purposes. The term “strong drink” certainly included distilled spirits such as whiskey, which thereafter the Latter-day Saints generally shunned. They took a more moderate approach to milder alcoholic beverages like beer and “pure wine of the grape of the vine, of your own make.”16 For the next two generations, Latter-day Saint leaders taught the Word of Wisdom as a command from God, but they tolerated a variety of viewpoints on how strictly the commandment should be observed. This incubation period gave the Saints time to develop their own tradition of abstinence from habit-forming substances. By the early 20th century, when scientific medicines were more widely available and temple attendance had become a more regular feature of Latter-day Saint worship, the Church was ready to accept a more exacting standard of observance that would eliminate problems like alcoholism from among the obedient. In 1921, the Lord inspired President Heber J. Grant to call on all Saints to live the Word of Wisdom to the letter by completely abstaining from all alcohol, coffee, tea, and tobacco. Today Church members are expected to live this higher standard.17
Hot Drinks
American temperance reformers succeeded in the 1830s in no small part by identifying a substitute for alcohol: coffee. In the 18th century, coffee was considered a luxury item, and British-manufactured tea was much preferred. After the Revolution, tea drinking came to be seen as unpatriotic and largely fell out of favor—the way was open for a rival stimulant to emerge. In 1830, reformers persuaded the U.S. Congress to remove the import duty on coffee. The strategy worked. Coffee fell to 10 cents a pound, making a cup of coffee the same price as a cup of whiskey, marking whiskey’s decline. By 1833, coffee had entered “largely into the daily consumption of almost every family, rich and poor.” The Baltimore American called it “among the necessaries of life.”18 Although coffee enjoyed wide approval by the mid-1830s, including within the medical community, a few radical reformers such as Sylvester Graham and William A. Alcott preached against the use of any stimulants whatsoever, including coffee and tea.19
The Word of Wisdom rejected the idea of a substitute for alcohol. “Hot drinks”—which Latter-day Saints understood to mean coffee and tea20—“are not for the body or belly,” the revelation explained.21 Instead, the revelation encouraged the consumption of basic staples of the kind that had sustained life for millennia. The revelation praised “all wholesome herbs” and explained that “all grain is for the use of man & of beasts to be the staff of life . . . as also the fruit of the vine that which beareth fruit whether in the ground or above ground.” In keeping with an earlier revelation endorsing the eating of meat, the Word of Wisdom reminded the Saints that the flesh of beasts and fowls was given “for the use of man with thanksgiving,” but added the caution that meat was “to be used sparingly” and not to excess.22
“I Will Pour Out My Spirit upon All Flesh”
Latter-day Saints who learn of the American health reform movements of the 1820s and 1830s may wonder how these movements relate to the Word of Wisdom. Did Joseph Smith simply draw upon ideas already existing in his environment and put them forward as revelation?
Such concerns are unwarranted. Remember that many early Latter-day Saints who took part in temperance societies viewed the Word of Wisdom as inspired counsel, “adapted to the Capacity of the weak & the weakest of Saints who are or can be called Saints.”23 Moreover, the revelation has no exact analog in the literature of its day. Temperance reformers often tried to frighten their hearers by linking alcohol consumption with a host of horrific diseases or social ills.24 The Word of Wisdom offered no such rationale. Strong drink, the revelation says simply, is “not good.” Similarly spare explanations are given for the injunctions against tobacco and hot drinks.25 The revelation can be understood more as an arbiter and less as a participant in the cultural debate.
Instead of arguing from a position of fear, the Word of Wisdom argues from a position of confidence and trust. The revelation invites hearers to trust in a God who has the power to deliver great rewards, spiritual and physical, in return for obedience to divine command. Those who adhere to the Word of Wisdom, the revelation says, shall “receieve health in their navel and marrow to their bones & shall find wisdom & great treasures of wisdom & knowledge even hidden treasures.”26 These lines link body to spirit, elevating care for the body to the level of a religious principle.27
In the end, some overlap between the Word of Wisdom and the health reform movement of the 19th century is to be expected. This was a time of “refreshing” (Acts 3:19), a moment in history where light and knowledge were pouring down from heaven. On the night Joseph Smith was visited by the angel Moroni for the first time, in the fall of 1823, the angel quoted a line from the book of Joel and said it was about to be fulfilled: “I will pour out my spirit upon all flesh,” the passage read (Joel 2:28; emphasis added). Insofar as temperance reform made people less dependent on addictive substances, prompting humility and righteous action, the movement surely was inspired by God. “That which is of God inviteth and enticeth to do good continually,” the Book of Mormon stated (Moroni 7:13).28 Rather than concerning themselves with cultural overlap, Latter-day Saints can joyously contemplate how God’s Spirit touched so many, so widely, and with such force.
Soon after receiving the Word of Wisdom, Joseph Smith appeared before the elders of the School of the Prophets and read the revelation to them. The brethren did not have to be told what the words meant. They “immediately threw their tobacco pipes into the fire,” one of the participants in the school recalled.29 Since that time, the inspiration in the Word of Wisdom has been proven many times over in the lives of the Saints, its power and divinity cascading down through the years. In some ways, the American health reform movement has faded from view. The Word of Wisdom remains to light our way.