Criticism of Mormonism/Books/No Man Knows My History: The Life of Joseph Smith/Chapter 11

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Response to claims made in "Chapter 11: Patronage and Punishment"

Claims made in "Chapter 10: The Army of the Lord"

A FAIR Analysis of: No Man Knows My History: The Life of Joseph Smith A work by author: Fawn Brodie

Claims made in "Chapter 12: Master of Languages"

159 - Zion's Camp was a "major failure" for Joseph Smith

The author(s) of No Man Knows My History make(s) the following claim:

Zion's Camp was a "major failure" for Joseph Smith.

Author's sources: Author's opinion.

FAIR's Response

159 - Men and women had died in Missouri Joseph Smith's name

The author(s) of No Man Knows My History make(s) the following claim:

Men and women had died in Missouri Joseph Smith's name.

Author's sources: Author's opinion.

FAIR's Response

159 - Joseph decided that he could no longer give out "incidental" revelations after the Missouri trials

The author(s) of No Man Knows My History make(s) the following claim:

Joseph decided that he could no longer give out "incidental" revelations after the Missouri trials.

Author's sources: Author's opinion.

FAIR's Response

162 - The Kirtland High Council complained that the Apostles had too much power

The author(s) of No Man Knows My History make(s) the following claim:

The Kirtland High Council complained that the Apostles had too much power.

Author's sources: History of the Church 2:240

FAIR's Response

See Quote mining—History of the Church 2:240 to see how this quote was mined. History of the Church 2:240 states,

The time has come when we are about to separate, and when we shall meet again, God only knows. We therefore feel to ask him whom we have acknowledged to be our Prophet and Seer that he enquire of God for us and obtain a written revelation (if consistent) that we may look upon it when we are separated, that our hearts may be comforted. Our worthiness has not inspired us to make this request but our unworthiness.

How did the author interpret this to mean that the High Council complained that the Apostles had too much power?

Quote mining analysis

The quote and its use by the critic(s):

List	Actual quote	Critical use
*	The time has come when we are about to separate, and when we shall meet again, God only knows. We therefore feel to ask him whom we have acknowledged to be our Prophet and Seer that he enquire of God for us and obtain a written revelation (if consistent) that we may look upon it when we are separated, that our hearts may be comforted. Our worthiness has not inspired us to make this request but our unworthiness.	The Kirtland High Council complained that the Apostles had too much power.

Analysis

• The complaint is not that the Twelve have too much power, but that they are not conducting themselves as they ought to, and that the wrong impression is being given to the scattered branches of the church through with whom the Twelve are working.

162 - Henry Green was cut off from the church simply because of a remark made that Joseph was "extorting" the cost of a book

The author(s) of No Man Knows My History make(s) the following claim:

Henry Green was cut off from the church simply because of a remark made that Joseph was "extorting" the cost of a book.

Author's sources: History of the Church 2:275

FAIR's Response

Minutes of a High Council Held in Kirtland, September 16th, 1835.

The trial of Elder Henry Green—Sidney Rigdon, Oliver Cowdery and Frederick G. Williams presiding.

A complaint was preferred by President Joseph Smith, Jun., against Brother Henry Green, for accusing President Joseph Smith, Jun., "of rebuking Brother Aldridge wrongfully, and under the influence of an evil spirit."

Brother Green being absent, President Rigdon arose and said, that it was the decision of the Presidency, that the Council proceed to examine the charge preferred, because Brother Green had been regularly summoned by himself.

The Council appointed one to speak on each side; after which the following testimony was heard:

Elder Sylvester Smith testified that Brother Green, on Monday morning last, said that Brother Aldridge was justified in what he said, and that Presidents Joseph and Hyrum Smith were wrong in abusing the old man; and after Elder Smith explained the matter to him, said, that if any man should do so by him, he should call him a scoundrel; and that he should say that any man who would talk as Joseph did, must have the devil in him.

Elder Lorin Babbitt said he was present when the above conversation took place, and heard a considerable part of it, and fully concurred in the statement of Elder Smith; and he heard Brother Green say, previous to the above talk, that although they accused Brother Aldridge of having an evil spirit, yet, if the truth were known, the devil was in them, (namely, Presidents Joseph and Hyrum); for if any man should ask my opinion, and then abuse me in that way, I should call him a scoundrel or a knave.

President Cowdery stated to the Council, that Brother Aldridge was not called upon to give his opinion concerning the book, but said what he did without being called upon to speak; for the book was only handed to him and others to look at, that they might see the quality and goodness.

President Joseph Smith arose and stated that he knew that Brother Aldridge was under the influence of an evil spirit, and had been for a long time.

Councilor Orson Johnson also said that he knew that this was so, by what he had seen and learned, and that he had heard from credible authority, that the old gentleman had been in the habit, for a long time, of neglecting prayer and family worship.

Councilor Samuel H. Smith said, that President Joseph Smith was in the line of his duty when he reproved Brother Aldridge for his evil; and, consequently, Brother Green must have been wrong in opposing him, and saying he [Joseph] acted like a scoundrel, and that the devil was in him.

[Page 275]

Councilor Levi Jackman said that Brother Green could not be justified in opposing the servant of the Lord, while in the actual discharge of his duty, and that it was evident that Satan hath sought to make divisions in the Church, and had taken advantage of the occasion of presenting the book, to do this.

The book referred to, was purchased for recording "The Patriarchal Blessings."

President Frederick G. Williams said, that the wickedness of Brother Green in condemning President Smith is evident from the testimony; and that Brother Aldridge also did act foolishly, and by the influence of a wrong spirit, in questioning the integrity of the head of the Church, in the purchase of the book, and that President Smith was and is justifiable in doing as he has done in the matter, and should not be censured, as he has been by Brother Green.

President Oliver Cowdery then arose, and showed, by a few plain remarks who Satan had sought, from the beginning, to destroy the Book of Mormon; and in order to do this, had been actually levelling his shafts against the servants of God, who were called to bring it forth and bear testimony of it to the world; and now had sought occasion against the servants of God, in tempting brethren to say they had equivocated in the price of the record book, which was presented last Sabbath; and that Brother Aldridge, and perhaps others, fell under this evil influence, and Brother Green justifies them in this thing, and condemns President Smith, and is not, and ought not to be justified in so doing.

President Cowdery went on to show that the book was purchased as cheap as it could be, and was actually worth what was given for it, namely, twelve dollars.

Elder Cahoon requested leave to interrupt President Cowdery a moment, to inform the Council that, a moment before, Brother Green passed the house, and when the speaker told him the Council was considering his case, and requested him to come in, he said he should go about his own business, so went on his way regardless of the Council.

President Cowdery resumed, showing that the design of Brother Aldridge, or at least of the spirit that was in him, was to destroy the character of the heads of the Church, by charging that we intended to speculate out of the brethren, and extort from them more than the cost of the book; and now, instead of regarding our feeling, he disregards us altogether, and shows that he has no faith in the High Council.

[Page 276]

Soon afterwards Brother Green came in, and said that he had been detained longer than he intended, having been to Chagrin on business, and had to deliver the horse and harness to the owner before he could attend the Council.

President Rigdon then arose and decided that Brother Green should not have been hindered from being here, by any other business; and if so, he should have notified the Council, and requested an adjournment.

President Cowdery then observed, that he thought the case sufficiently brought before the Council, and would say no more. And President Rigdon proceeded to give his decision—that Brother Green should have gone, if he were grieved with President Smith, and told him of his difficulty, and should not have said anything about it to his neighbor. And again, that Mr. Aldridge, as has been shown, has been guilty of neglecting his prayers before God, and therefore has not had the Spirit of God to preserve him from the temptations of Satan, and has fallen into evil, and actually did do wrong in raising objections to the price of the book presented last Sabbath, and was under the influence of an evil spirit.

Brother Green fellowships the evil spirit in Brother Aldridge, and says he is justified in what he has done, and therefore it is evident that an evil spirit is reigning in the breast of Brother Green. And it is also as evident, that President Joseph Smith, Jun., was justified in rebuking that evil spirit, and it was not only justifiable in President Smith to rebuke that evil spirit, but it was also his duty as President and First High Priest in the Church of Christ, appointed of God to lead the same in all righteousness.

The decision, then, of the Presidency of the High Council is, in short, that Brother Green be and is now, excluded from this Church, and shall be a member no more, until he comes in by the ordinance of baptism, as appointed by the Gospel, to be done in the Church.

This was agreed to by all the Councilors except Joseph Coe, who queried whether Mr. Green should not have the privilege of confessing his faults, and still be retained in the Church. He therefore thought that it was the privilege of Brother Green to have a reorganization of the Council, and a rehearing. This was about to be granted and the council to be adjourned till tomorrow, but Councilor Coe requested some explanation from the President, and was instructed as follows:—

"When a serious offense is committed, and indignity offered to the High Council, then it is the privilege of the Presidency of the High Council to stamp it with indignation under foot, and cut off the offender as in the case just decided."

Councilor Coe then withdrew his objection to the decision of the Presidency, which was acknowledged by the whole house, and council adjourned.

[Page 277]

Sylvester Smith, Clerk.

165 - Joseph was "vain" regarding his "wrestling prowess"

The author(s) of No Man Knows My History make(s) the following claim:

Joseph was "vain" regarding his "wrestling prowess."

Author's sources: Author's opinion.

FAIR's Response

166 - The Word of Wisdom was not given by "commandment or constraint" because Joseph was "too fond of earthly pleasures"

The author(s) of No Man Knows My History make(s) the following claim:

The Word of Wisdom was not given by "commandment or constraint" because Joseph was "too fond of earthly pleasures."

Author's sources: Author's opinion.

FAIR's Response

167

Claim

• Joseph did not take the Word of Wisdom seriously.

Author's source(s)

• Author's opinion.

Response

• Word of Wisdom

167 - Joseph replaced wine with water in the Sacrament because Sidney Rigdon forced a vote for total abstinence through the Church

The author(s) of No Man Knows My History make(s) the following claim:

Joseph replaced wine with water in the Sacrament because Sidney Rigdon forced a vote for total abstinence through the Church.

Author's sources: Wilford Woodruff's journal, quoted by Matthias F. Cowley in Wilford Woodruff (Salt Lake, 1909), p. 65.

FAIR's Response

Word of Wisdom | Implementation Over Time

The Implementation of the Word of Wisdom Over Time

The implementation and interpretation of the Word of Wisdom has changed over time. Why would that happen? Ultimately, members of The Church of Jesus Christ accept that living prophets have the prerogative of interpreting the Word of Wisdom and implementing polices that encourage its practice among members of the Church. See below for more.

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Has the implementation and enforcement of the Word of Wisdom changed over time?

Early Latter-day Saints were not under the same requirements for the Word of Wisdom as today's Saints are

Observance of the Word of Wisdom has changed over time, due to on-going revelation from modern-day prophets, who put greater emphasis on certain elements of the revelation originally given to Joseph Smith. Early Latter-day Saints were not under the same requirements as today's Saints are. Latter-Day Saints believe that the Lord reveals his will to men "line upon line, precept upon precept," (Isaiah 28꞉10-13 and others) and that revelation continues as circumstances change.

"Strong drink" was initially interpreted as hard liquor, and did not include beer or lightly fermented wine

The text of the Word of Wisdom forbids "strong drink" (D&C 89:5, 7), which was initially interpreted as distilled beverages (hard liquor). Beer, unfermented or lightly fermented wine, and cider were considered "mild drinks" (D&C 89:17) and therefore acceptable (note that verse 17 specifically permits "barley...for mild drinks"). The complete prohibition of alcoholic drinks of any kind only became part of the Word of Wisdom following the temperance movement of the late 19th and early 20th centuries; Presidents Joseph F. Smith and Heber J. Grant supported the movement and Grant made complete abstention from alcohol in any form a requirement for a temple recommend in the early 1920s.

Consider also that drinking water in Joseph Smith's day (or during Biblical times) was a gamble because water purity was always questionable; a little alcohol in a beverage ensured that it was free of viruses and bacteria. The development of germ theory in the late 19th century lead to chemical treatments to ensure a safe supply of public drinking water. A strict ban of all alcohol in Joseph Smith's time would have been a death sentence for many Latter-day Saints—especially during the 1832–1833 cholera pandemic, which spread its disease by water.

Tobacco, coffee and tea were not initially prohibited, but instead their use was discouraged

The same sort of "ramping up" of requirements occurred with regard to tobacco, coffee and tea. While use of these items was often discouraged by Church leaders, enforcement was usually light and confined to people who were severe abusers. For example, Brigham Young made the following remarks in April 1870 General Conference:

On Sunday, after meeting, going through the gallery which had been occupied by those claiming, no doubt, to be gentlemen, and perhaps, brethren, you might have supposed that cattle had been standing around there and dropping their nuisances. Here and there were great quids of tobacco, and places a foot or two feet square smeared with tobacco juice. I wish the door-keepers, when, in the future, they observe any persons besmearing the seats and floor in this way to request them to leave the house; and, if they refuse and will not stop spitting about and besmearing their neighbors, just take them and lead them out carefully and kindly. It is an imposition for those claiming to be gentlemen to spit tobacco juice for ladies to draw their clothes through and besmear them, or to leave their dirt in the house. We request all addicted to this practice, to omit it while in this house. Elders of Israel, if you must chew tobacco, omit it while in meeting, and when you leave, you can take a double portion, if you wish to.

Kate Holbrook: The Word of Wisdom: Development and Practice

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Joseph Smith and the Word of Wisdom

Summary: Learn about the implementation of the Word of Wisdom during Joseph's lifetime.

Revelations in Context: "Nevertheless, it required time to wind down practices that were so deeply ingrained in family tradition and culture"

"The Word of Wisdom: D&C 89," Revelations in Context on history.lds.org (11 June 2013):

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 like whiskey, which hereafter 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" (see D&C 89꞉6). 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 twentieth 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 Church 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.

Did Heber J. Grant include a strict observance of the Word of Wisdom in the temple recommend interview because of the repeal of prohibition?

The Word of Wisdom requirement in the temple recommend interview was in place for many years before Prohibition was repealed

The temple recommend requirement was in place by 1919. Prohibition wasn't repealed until 1933.

A 1919 letter, Instructions to mission presidents, date October 8, 1919 clearly shows the Word of Wisdom requirement being in place at that time:

Temple Recommends

Presidents of Missions are not authorized to give temple recommends; these are issued by the President of the Church for mission members; upon obtaining suitable letters of recommendation from Mission Presidents for such members. Letters of recommendation should be given only to those who have been members of the Church at least a year, and in good standing for one year prior to giving the recommend. It must be known that they keep the Word of Wisdom, pay their tithing and otherwise are good members. Each letter of recommendation should specify what particular blessing the person is recommended to receive. [First Presidency: Heber J. Grant, Anthon H. Lund and Charles W. Penrose]

The notion that President Grant could, unilaterally, institute such a change also goes against all established Church procedure and the scriptural mandate in D&C 107:27.

The church had been emphasizing the importance of living the Word of Wisdom from a very early time

The church had been emphasizing the importance of living the Word of Wisdom from a very early time. Clearly there were always many who refused to go along with it. Even Brigham Young had difficulty giving up coffee and tobacco until his later years. So, the Church kept emphasizing it.

• 1841 At a conference of the church of Jesus Christ of Latter Day Saints, held in Zarahemla, Iowa, commencing on Saturday August 7th, 1841 Times and Seasons, 2. 548

Resolved, That this church will not fellowship any person or persons who are in the habit of drinking ardent spirits, or keeping tipling shops, and we will use our best endeavors to suppress it.

• 1850 Millennial Star 12.3 (February 1, 1850): 42.

ORDINATIONS.--…. If he be guilty of drinking ardent spirits, instead of being ordained to the priesthood, he should be admonished; and if he should in any case, carry it to drunkenness, he should be strictly dealt with; and if he repent not, he should be excommunicated (42).

• 1851: Wilford Woodruff.

President Young ... made many interesting remarks. He spoke upon the word of wisdom, of its origin &c. Said it was well kept when it was first given.

• 1925: Heber J. Grant (April 1925):

President Wilford Woodruff from this stand, many years ago, called upon every man holding the Priesthood and occupying any office in this Church, to obey the Word of Wisdom or to resign and step aside. I reiterate that men who do not obey the Word of Wisdom are not worthy to stand as examples before the people, to be invited into private priesthood meetings and to discuss matters for the welfare of the Church of God. Their disobedience shows a lack of faith in the work of God. I shall not take your time to read all of the Word of Wisdom, but I shall take time to read the words of the living God that must be acknowledged by every Latter-day Saint to be the word of God, or he or she is not entitled to be a member of this Church. After telling us what is good for us, the Lord makes a promise that is one of the most marvelous, one of the most uplifting and inspiring promises that could possibly be made to mortal man.

How was enforcement of the Word of Wisdom phased in over time?

Brigham Young declined to make the Word of Wisdom a "test of fellowship"

Said Brigham Young in 1861:

Some of the brethren are very strenuous upon the "Word of Wisdom", and would like to have me preach upon it, and urge it upon the brethren, and make it a test of fellowship. I do not think I shall do so. I have never done so.

Ezra T. Benson notes that observing the Word of Wisdom would be "pleasing" to our Heavenly Father

In 1867, Ezra T. Benson exhorted the Saints to live the law, but seemed to realize that not all the Saints of the time had the capacity:

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 constraint, 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?

In 1870, Brigham Young left the compliance with the Word of Wisdom up to the individual

In 1870, Brigham Young again emphasized that this was a commandment of God, but that following was left, to an extent, with the people:

The observance of the Word of Wisdom, or interpretation of God's requirements on this subject, must be left, partially, with the people. We cannot make laws like the Medes and Persians. We cannot say you shall never drink a cup of tea, or you shall never taste of this, or you shall never taste of that....

In 1898, the First Presidency noted that bishops should not withhold temple recommends based upon the Word of Wisdom

Just before the turn of the century, in 1898, the First Presidency and Council of the Twelve discussed the Word of Wisdom:

President Woodruff said he regarded the Word of Wisdom in its entirety as given of the Lord for the Latter-day Saints to observe, but he did not think that Bishops should withhold recommends from persons who did not adhere strictly to it.

So, even by this date keeping the Word of Wisdom was not a "point of fellowship"—you could still have a temple recommend if you didn’t obey, though the leaders remained clear that it was a true doctrine from the Lord.

By 1902, temple recommends were beginning to be denied to those who did not follow the Word of Wisdom

By 1902, the Church leaders were strongly encouraging the members to keep the law, and were even beginning to deny temple recommends to those who would not. They were, however, still merciful and patient with the older members who had not been born into the system, and for whom change was presumably quite difficult:

[In 1902] Joseph F. Smith urged stake presidents and others to refuse recommends to flagrant violators but to be somewhat liberal with old men who used tobacco and old ladies who drank tea. Habitual drunkards, however, were to be denied temple recommends.

By 1905, the Council of the Twelve were actively preaching that no man should hold a leadership position if he would not obey the Word of Wisdom. On 5 July 1906, the First Presidency and Council of the Twelve began using water instead of wine for their sacrament meetings. By 1915, President Joseph F. Smith instructed that no one was to be ordained to the priesthood or given temple recommends without adherence. Heber J. Grant became President of the Church in 1918, and he continued the policy of Word of Wisdom observance; after that time temple attendance or priesthood ordination required obedience to the principle. Thus, the Church membership had eighty-five years to adapt and prepare for the full implementation of this revelation. By 1933, the General Handbook of Instructions listed the Word of Wisdom as a requirement for temple worship, exactly 100 years after the receipt of the revelation by Joseph Smith.

Joseph F. Smith reasoned that the long period of implementation was needed to allow people to overcome addictions

According to Joseph F. Smith, this long period of patience on the part of the Lord was necessary for all—from the newest member to even the leaders:

The reason undoubtedly why the Word of Wisdom was given—as not by 'commandment or restraint' was that at that time, at least, if it had been given as a commandment it 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.

Thus, we should not expect perfect observance of the Word of Wisdom (especially in its modern application) from early members or leaders. The Lord and the Church did not expect it of them—though the principle was taught and emphasized.

Why do Mormons use water instead of wine for their sacrament services?

Latter-day Saints understand and accept the symbolism of wine, as used by the Savior at the Last Supper and in communion services among other Christian churches

Latter-day Saints understand and accept the symbolism of wine, as used by the Savior at the Last Supper and in communion services among other Christian churches. The color of wine closely matches that of blood, and is an apt symbol for the blood of Jesus Christ, shed for the redemption of the human race.

The Latter-day Saint use of water in its sacramental services stems from scriptural authorization given in 1830, followed by an institutional change in the early 20th century.

The Lord provided scriptural authorization to substitute water for wine in the Sacrament

Four months after The Church of Jesus Christ of Latter-day Saints (then called The Church of Christ) was established, Joseph Smith received the following divine manifestation:

Early in the month of August [1830], Newel Knight and his wife paid us a visit, at my place at Harmony, Penn[sylvania]; and as neither his wife nor mine had been as yet confirmed, and it was proposed that we should confirm them, and partake together of the sacrament, before he and his wife should leave us.— In order to prepare for this; I set out to go to procure some wine for the occasion, but had gone but <only> a short distance when I was met by a heavenly messenger, and received the following revelation; the first paragraph of which was written at this time, and the remainder in the September following.

Revelation given at Harmony Penn, August 1830.

1 Listen to the voice of Jesus Christ, your Lord, your God and your redeemer, whose word is quick and powerful. For behold I say unto you, that it mattereth not what ye shall eat, or what you shall drink, when ye partake of the sacrament if it so be that ye do it with an eye single to my glory; remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins: wherefore a commandment I give unto you, that you shall not purchase wine, neither strong drink of your enemies: wherefore you shall partake of none, except it is made new among you, yea, in this my Father’s kingdom which shall be built up on the earth.

2 Behold this is wisdom in me: wherefore marvel not, for the hour cometh that I will drink of the fruit of the vine with you on the earth.

The Lord's revelation that "it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory—remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins" (D&C 27꞉1-2) gave the Saints permission to substitute any emblems for the original bread and wine, if circumstances warranted.

Beginning in 1902 President Smith began institutional reforms to require greater adherence to the Word of Wisdom

Joseph Smith's revelation of The Word of Wisdom allows for wine to be used for the sacrament: "Inasmuch as any man drinketh wine or strong drink among you, behold it is not good, neither meet in the sight of your Father, only in assembling yourselves together to offer up your sacraments before him. And, behold, this should be wine, yea, pure wine of the grape of the vine, of your own make." (D&C 89꞉5-6, emphasis added.)

Latter-day Saints continued to use wine in their sacramental services throughout the 19th century. During this same time the Word of Wisdom was not enforced as rigorously as it is today, and social drinking of wine and other alcoholic beverages was not uncommon among Latter-day Saints (although leaders often counseled against it).

Various American temperance movements since the mid-18th century had called for a ban on the sale and use of alcohol. The third wave of this movement began in 1893 and culminated with national prohibition in 1919. Among the supporters of complete abstinence were Church Presidents Joseph F. Smith and Heber J. Grant. Beginning in 1902 President Smith began institutional reforms to require greater adherence to the Word of Wisdom. "In keeping with the change in emphasis, the First Presidency and Twelve substituted water for wine in the sacrament in their temple meetings, apparently beginning July 5, 1906." Local Latter-day Saint congregations followed suit soon after, a practice that remains to this day.

Some early Christians used both water and wine in the sacrament

It is noteworthy that some early Christians used both water and wine in the sacrament. Justin Martyr (ca. 140 A.D.) recorded:

On Sunday we hold a meeting in one place for all who live in the cities or the country nearby. The teachings of the Apostles or the writings of the prophets are read as long as time is available. When the reader has finished, the president gives a talk urging and inviting us to imitate all these good examples. We then all stand together and send up our prayers. As noted before, bread, wine and water is brought forth after our prayer. The president also sends up prayers and thanksgivings. The people unitedly give their consent by saying, "Amen." The administration takes place, and each one receives what has been blessed with gratefulness. The deacons also administer to those not present... We all choose Sunday for our communal gathering because it is the first day, on which God created the universe by transforming the darkness and the basic elements, and because Jesus Christ—our Redeeming Savior—rose from the dead on the same day.

This practice was also mentioned by Pope Julius I (A.D. 337) in a decree which stated: "But if necessary let the cluster be pressed into the cup and water mingled with it." This practice of mixing wine and water may be related to the fact that both blood and water were shed on the cross. John recorded that, "one of the soldiers with a spear pierced his side, and forthwith came there out blood and water" (John 19:34). John later recorded that, "there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one" (1 Jn. 5:8). In like manner baptism by water was also related by Paul to Christ's death (Romans 6:3-5).

Samuele Bacchiocchi, a non-Mormon scholar, has observed that

An investigation... of such Jewish Christian sects as the Ebionites, the Nazarenes, the Elkesaites, and the Encratites, might provide considerable support for abstinence from fermented wine in the Apostolic Church. The fact that some of these sects went to the extreme of rejecting altogether both fermented and unfermented wine using only water, even in the celebration of the Lord's Supper, suggests the existence of a prevailing concern for abstinence in the Apostolic Church.

It also suggests that early Christians understood that "it mattereth not what ye shall eat or drink when [partaking] of the sacrament" (D&C 27꞉1-2).

Later developments in Christianity: Some Christians felt it was permissible to modify the observance of the sacrament even without direction from the Lord

Catholics at a much later period also substituted the Eucharist for the bread and wine of the Lord's Supper, believing that it would literally be turned into the flesh and blood of the Lord.

Although the latter practice was introduced during a period of what Latter-day Saints understand to be the apostasy from the fulness of gospel doctrine and authority, it nonetheless shows that some Christians felt it was permissible to modify the observance of the sacrament even without direction from the Lord.

The Latter-day Saint sacrament service is observed often and within the guidelines given by the Lord as prescribed in Latter-day Saint scriptures (See John 6:53-54; Acts 2:46; Acts 20:7; 1 Corinthians 11:23-30; Moroni 4-5; D&C 20꞉75-79; 27꞉1-4). Early Christian practices are useful illustrations of the fact that Latter-day Saint practice is not foreign to Christianity generally, but members of Christ's restored Church rely on scripture and the teachings of modern prophets for their forms of worship.

Latter-day Saints emphatically affirm our reliance on the atoning blood of Jesus Christ for the remission of sins

Latter-day Saints emphatically affirm our reliance on the atoning blood of Jesus Christ for the remission of sins as attested to in the Bible (Colossians 1:14; 1 Peter 1:18-19; 1 Jn 1:7;Revelation 7:14) and modern scripture (1 Nephi 12꞉10; Mosiah 3꞉7,11; 4꞉2; Alma 5꞉21,27; 21꞉9;24꞉13; 34꞉36; Helaman 27꞉19; Ether 13꞉10; Moroni 4꞉1;5꞉2; 10꞉33; D&C 20꞉40; 27꞉2; 76꞉69; Moses 6꞉62).

Even the sacrament prayer given at the beginning of the administration of the water affirms the symbolism of the atoning blood. It states in part: "... bless and sanctify this water to the souls of all those who drink of it, that they do it in remembrance of the blood of thy Son, which was shed for them..." (D&C 20꞉79).

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