Mormoniapostoli John A. Widtsoe väitti:

Saapasjalkahautausmaita, joihin haudattiin epäpyhissä orgioissa, useimmiten saluunoissa, kuolleita miehiä, ei löydy Utahista. Saluunat tulivat sinne ei-mormonien mukana.
(Gospel Interpretations, Salt Lake City, 1947, s. 250)

Tämä apostoli Widtsoen lausuma ei selvästikään ole totta. Itse asiassa kirkon toinen presidentti Brigham Young omisti "ensimmäisen baarin" Salt Lake Cityssä. Historiantutkija H.H. Bancroft kertoo:

Mitä tulee viskinvalmistukseen, president Taylor sanoo, että pyhät valmistivat aluksi alkoholia hautomiseen, säilömiseen ja lääkitsemistarkoituksessa, ja sitä juotiin vähäisessä määrin. Emigranteilta hankittiin myöhemmin tislaamoita, ja alkoholin valmistusta ja myyntiä valvoivat myöhemmin kaupunginvaltuustot. Ensimmäinen baari S. L. Cityssä, ainoa vuosikausiin, sijaitsi Salt Lake Housessa, jonka omistivat presidentti Young ja Feramorz Little. Se avattiin matkustavien majoittamiseksi, näiden tarpeita piti jonkun tyydyttää, ja veljien mielestä heidän oli paras kontrolloida kauppaa eikä antaa ulkopuolisten tehdä sitä. (History of Utah, s. 540, alaviite 44)

Stanley P. Hirshson:

Nauvoossa mormonit joivat paljon. ... joulukuussa 1843 mormonien hallitsema kaupunginvaltuusto valtuutti Joseph Smith in myymään alkoholia hotellissaan.
Utahissa kirkko hallitsi alkoholikauppaa. V. 1856 Caleb Green rahtasi kuusi tonnia tupakkaa, rommia, viskiä, konjakkia, teetä ja kahvia tasankojen yli Youngille, ja kaksi vuotta myöhemmin The New York Times raportoi, että 'pääasiallinen juomasaluuna ja pelikasino ovat Salt Lake Housessa, kirkon hallitsemassa rakennuksessa ja Heber C. Kimballin välittömässä alaisuudessa." ...
Young teki parhaansa päästäkseen eroon kilpailevista oluenpanijoista."
(The Lion of the Lord, s. 285)

7.6.1863 Brigham Young myönsi kokoontuneelle seurakunnalle, että hän oli rakentanut tislaamon:

Kun täältä ei saanut viskiä, ja me tarvitsimme sitä järkeviin tarkoituksiin, rakensin talon jossa sitä voi valmistaa. Kun tislaamo oli melkein valmis ja hyvässä toimintakunnossa, lähistöllä kuului olevan armeija, suljin sen; enkä tehnyt galloniakaan viskiä tehtaassani, sillä sitä tuli tänne suuria määriä, enemmän kuin tarpeeksi.
(Journal of Discourses, osa 10, s. 206)

Bancroft kertoo:

Peter K. Dotson ... tuli Salt Lake Cityyn vuonna 1851, ja oli ensin töissä Brighamilla tislaamon johtajana, myöhemmin hänestä tuli postinhoitaja. (History of Utah, s. 573, alaviite 2)

Josiah F. Gibbs kertoo Brigham Youngin tislaamosta:

Mormoniprofeetta hallitsi neljänkymmenen vuoden ajan ehdottomasti Salt Laken kaupunginvaltuustoa ja poliisivoimia. Ja mitä paheita ja rikoksia syntyikin päihteiden myynnistä ja käytöstä sanottuna aikana voidaan oikeutetusti panna mormonijohtajien tilille.
Instead, however, of bringing their unappealable dictum to bear on the side of temperance and decent morals, the Prophet Brigham became a distiller of whiskey and other intoxicants, and high priests were the wholesale and retail distributors.
The evidence in support of the foregoing allegations is clipped from data compiled from the city records by gentlemen living in Salt Lake City,...

2.7.1861 erityinen komitea, jonka osana oli kysymys alkoholin valmistuksesta ja myynnistä, esitti seuraavan raportin:

"Salt Lake Cityn arvoisalle pormestarille:

'Your committee, to whom was referred the subject of the manufacture and sale of spirituous liquor, would report that they visited several distilleries in and near the city and would respectfully recommend that the City Council purchase or rent the distillery erected by Brigham Young near the Mouth of Parley's canyon, and put the same in immediate operation, employing such persons as shall be deemed necessary to manufacture a sufficient quantity to answer the public demand; controlling the sale of the same, and that the profits accruing therefrom be paid into the City Treasury.
(Signed)
'Alderman Clinton,
'Alderman Sheets,
'Councilman Felt.'
(Lights and Shadows of Mormonism, by Josiah F. Gibbs, Salt Lake City, 1909, pp. 248-249)

Orlando W. Powers, joka toimi Utahin ylimmän oikeusasteen tuomarina, antoi tämän todistuksen Reed Smootin kuulustelujutusta:

After the Liberal Party had secured control of the city of Salt Lake, I procured an investigation to be made of the city records, which had been written up by the Mormon city recorders from the earliest time,...
The city of Salt Lake at that time ran a saloon--a city saloon. It had a city billiard hall. It had a city bathing establishment. It ran a distillery. Its recorder kept an account with the trustee in trust for the Mormon Church, which trustee was credited with tithing--and the tithing, by the way, is the 10 per cent that good Mormons are supposed to pay into the church--due from the various church officials, and they were charged with liquor, and for bathing, and for things of that kind. (The Reed Smoot Case, Vol. 1, pp. 804-805)

26.7.1890 tuomari Powers puhui:

It will please you to know that notwithstanding the fact that the city had gone into the whisky business on its own hook, on August 19, 1862, it granted to Brigham Young a license to distill peaches into brandy. August 11, 1865, Mr. Young and George Q. Cannon addressed the Council on the liquor question. Mr. Young said:
This community needs vinegar and will require spirituous liquor for washing and for health, and it will be right and proper for the city to continue its sale as it has done and make a profit.
...Brigham Young kept an open account on the city books, and this account shows that from 1862 to 1872 there were 235 different charges for liquor purchased by him amounting in the aggregate to $9316.66, or an average of $846.97 per year,...
"An examination of the official records of the United States shows that from 1862, when the tax on distilled spirits was first levied, until the coming of the Union Pacific railroad in 1869, which was the beginning of the Gentile era in Utah, thirty-seven distilleries existed in this Territory.... These facts, taken from public records, dispose of the charge that the Gentiles invaded a temperance community. (The Salt Lake Tribune, July 14, 1908)

John D. Leen mukaan Brigham Young piti suurta alkoholivarastoa. 14/15.5.1867 Lee kirjasi seuraavaa päiväkirjaansa:

About 5 P.M. Prest. B. Young & suite arrived in the city from his southern visit amoung the Sai[n]ts.... On the following day I went to see him in his Mansion where I spent near day--verry agreeable indeed. He had a decanter of sp[l]endid wine brought in of his own make & said, I want to treat Bro. Lee to as Good an article, I think, as can be bought in Dixie. The wine indeed was a Superior article. He said that he had some 300 gallons & treated about 2000$ worth of liquers yearly & continued that we [he] wish[e]d that some one would take his wine at 5$ per gallon & sell it, where upon Pres. D. H. Wells said that he would take 200 gals. at 6$ a gallon &c." (A Mormon Chronicle, The Diaries of John D. Lee, Vol. 2, pp. 71-72)

V. 1867 Brigham Young väitti, etteivät useimmat piispoista noudattaneet Viisauden sanaa:

You go through the wards in the city, and then through the wards in the country, and ask the Bishops--'Do you keep the Word of Wisdom?' The reply will be 'Yes; no, not exactly.' 'Do you drink tea?' 'No.' 'Coffee?' 'No.' 'Do you drink whisky?' 'No.' 'Well, then, why do you not observe the Word of Wisdom?' 'Well, this tobacco, I cannot give it up.' And in this he sets an example to every man, and to every boy over ten years of age, in his ward, to nibble at and chew tobacco. You go to another ward, and perhaps the Bishop does not chew tobacco, nor drink tea nor coffee, but once in a while he takes a little spirits, and keeps whiskey in his house, in which he will occasionally indulge-- Go to another ward, and perhaps the Bishop does not drink whisky nor chew tobacco, but he 'cannot give up his tea and coffee.' And so it goes through the whole church. Not every Bishop indulges in one or more of these habits, but most of them do. I recollect being at a trial not long since where quite a number of Bishops had been called in as witnesses, but I could not learn that there was one who did not drink whiskey, and I think that most of them drank tea and coffee. I think that we have some bishops in this city who do not chew tobacco, nor drink liquor nor tea nor coffee to excess.... If a person is weary, worn out, cast down, fainting, or dying, a brandy sling, a little wine, or a cup of tea is good to revive them. Do not throw these things away, and say they must never be used; they are good to be used with judgment, prudence, and discretion. Ask our bishops if they drink tea every day, and in most cases they will tell you they do if they can get it." (Journal of Discourses, Vol. 12, pp. 402-403)

Samana vuonna apostoli Wilford Woodruff sanoi:

Hyvin harvat meistä ovat pitäneet Viisauden sanan; mutta en epäile, että jos presidenttin Youngin neuvoja noudatettaisiin, niin tämän territorion asukkaat säästäsivät miljoonia dollareita joka vuosi. Journal of Discourses, Vol. 11, p. 370

Saarnassaan 10.3.1860 Brigham Young sanoi:

Many of the brethren chew tobacco, and I have advised them to be modest about it. Do not take out a whole plug of tobacco in meeting before the eyes of the congregation, and cut off a long slice and put it in your mouth, to the annoyance of everybody around. Do not glory in this disgraceful practice. If you must use tobacco, put a small portion in your mouth when no person sees you, and be careful that no one sees you chew it. I do not charge you with sin. You have the 'Word of Wisdom.' Read it. (Journal of Discourses, Vol. 8, p. 361)

Tupakan pureskelemisesta tuli vakava ongelma Tabernaakkelissa, sillä v. 1870 Brigham Young puhui:

There is another subject I wish to refer to. Last Sabbath this front gallery,...was very full. After meeting was dismissed I took a walk through it, and to see the floor that had been occupied by those professing to be gentlemen, and I do not know but brethren, you might have supposed that cattle had been there rolling and standing around, for here and there were great quids of tobacco, and places one or two feet square smeared with tobacco juice. I want to say to the doorkeepers that when you see gentlemen who cannot omit chewing and spitting while in this house, request them to leave; and if such persons refuse to leave, and continue their spitting, just take them and lead them out carefully and kindly. We do not want to have the house thus defiled. It is an imposition for gentlemen to spit tobacco juice around, or to leave their quids of tobacco on the floor; they dirty the house, and if a lady happen to besmear the bottom of her dress, which can hardly be avoided, it is highly offensive. We therefore request all gentlemen attending conference to omit tobacco chewing while here. (Journal of Discourses, Vol. 13, p. 344)

Mormonihistorioitsija Leonard J. Arrington on huomioinut seuraavaa:

The strong and increased emphasis on the Word of Wisdom which characterized the official Mormon attitude throughout the remainder of the century appears to have begun in 1867....
The explanation for these rules and the widespread resolves to obey the Word of Wisdom seems to lie in the conditions of the Mormon economy...was necessary for the Latter-day Saints to develop and maintain a self-sufficient economy in their Rocky Mountain retreat. Economic independence was a necessary goal of the group and every program of the church tended toward that end... There must be no waste of liquid assets on imported consumers' goods.... Saints who used their cash to purchase imported Bull Durham, Battle-Axe plugs, tea, coffee, and similar 'wasteful' (because not productive) products were taking an action which was opposed to the economic interests of the territory. In view of this situation, President Young came to be unalterably opposed to the expenditure of money by the Saints on imported tea, coffee, and tobacco. It was consistent with the economics of the time that he should have had no great objection to tobacco chewing if the tobacco was grown locally. It was also consistent that he should have successfully developed a locally-produced 'Mormon' tea to take the place of the imported article.... In a letter of instructions to all the settlements south of Great Salt Lake City, President Young wrote:

This community has not yet concluded to entirely dispense with te use of tobacco, and great quantities have been imported... I know of no better climate and soil than are here for the successful culture of tobacco. Instead of buying it in a foreign market and importing it over a thousand miles, why not raise it in our country or do without it?... Tea is in great demand in Utah, and anything under that name sells readily at an extravagant price. Tea can be produced in this Territory in sufficient quantities for home consumption, and if we raise it ourselves we know that we have the pure article. If we do not raise it, I would suggest that we do without it."
(Brigham Young University Studies, Winter 1959, pp. 43-45)

Brigham Young huomautti puheissaan teestä, kahvista, tupakasta ja viskistä näin:

You know that we all profess to believe the 'Word of Wisdom.' There has been a great deal said about it, more in former than in latter years. We as Latter-day Saints, care but little about tobacco; but as 'Mormons' we use a great deal.... The traders and passing emigration have sold tons of tobacco, besides what is sold here regularly. I say that $60,000 annually is the smallest figure I can estimate the sales at. Tobacco can be raised here as well as it can be raised in any other place. It wants attention and care. If we use it, let us raise it here. I recommend for some man to go to raising tobacco. One man, who came here last fall, is going to do so; and if he is diligent, he will raise quite a quantity. I want to see some man go to and make a business of raising tobacco and stop sending money out of the territory for that article.
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 that I shall do so. I have never done so. We annually expend only $60,000 to break the 'Word of Wisdom', and we can save the money and still break it, if we will break it." (Journal of Discourses, Vol. 9, page 35)

What I am now about to say is on the subject of tobacco. Let us raise our own tobacco, or quit using it. In the years '49, '50, '51, '52, and '53, and so long as I kept myself posted...we spent upwards of $100,000 dollars a year for tobacco alone! We now spend considerably more than we did then. Let us save this ready means in our country by abstaining from the use of this narcotic, or raise it ourselves." (Ibid., Vol. 11, p. 140)

It is true that we do not raise our own tobacco: we might raise it if we would. We do not raise our tea; but we might raise it if we would, for tea-raising, this is as good a country as China; and the coffee bean can be raised a short distance south of us.... We can sustain ourselves; and as for such so-called luxuries as tea, coffee, tobacco and Whiskey, we can produce them or do without them." (Ibid., Vol. 11, pp. 113-114)

Young kehotti myös mormoneita valmistamaan viiniä. Angus M. Woodbury sanoi:

A circular was sent out to the various orders of the stake by Brigham Young and George A. Smith suggesting policies of operation. In brief, it suggested that fruit be canned or dried fit for any market; that wine be made at few places under expert direction for exportation... (The Mormon United Order in Utah, page 9)

Leonard J. Arrington kertoo, että Brigham Young halusi enimmät viinit myydyksi pakanoille:

The attempts of the latter-day Saints in southern Utah and elsewhere to make wine are all illustrative of the dominating philosophy of economic self-sufficiency. One function of these enterprises, of course, was to provide wine for the sacrament of the Lord's Supper.... Wine was used in the sacrament of the church as late as 1897. A more important function of wine-making, however, was to provide much-needed income for the poverty-stricken pioneers in Utah's Dixie. The intention was to sell most of the wine in mining communities in southern Utah and Nevada. Brigham Young instructed as follows: 'First, by lightly pressing, make a white wine. Then give a heavier pressing and make a colored wine. Then barrel up this wine, and if my counsel is taken, this wine will not be drunk here, but will be exported, and thus increase the fund.' More of the dixie wine was consumed in the mormon settlements than church officials had hoped, however, and the enterprise was discontinued before 1900. (Brigham Young University Studies, Winter 1959, pages 46-47)

Alaviitteessä 29 s. 251 teoksessa A Mormon Chronicle, osa 2, annetaan tämä tieto:

At Brigham Young's suggestion, Neagle went east... In 1865 he was called upon to take charge of the wine-making industry at toquerville. Here he raised many varieties of grapes, imported a wine press from California, and soon became the largest wine producer in the intermountain area. His large stone house with the wine-cellar basement still stands in Toquerville.

Kirjassaan Desert Saints Nels Anderson kertoo:

Wine-making was another Mormon enterprise that came to the same end as the cotton, iron, and silk missions. The St. George Tithing Office reported on March, 1887, a supply of 6,610 gallons of wine, valued at 50 cents per gallon....
The making of wine and some whiskey and brandy went ahead without organized direction for more than a decade. On March 26, 1874, when Brigham Young spoke to the women... He favored making wine for sale to outsiders.... The tithing office at St. George received wine of many grades. It met the problem by setting up standards. The tithing clerk issued these instructions on September 20, 1879:

"In order to obtain a more uniform grade of wine than we are able to obtain by mixing together the tithes of small pressings in the hands of sundry individuals; it is suggested that those having but small quantities of grapes to make up into wine, deliver their tithes in grapes at this office. This may be arranged under the direction of the bishop so that economy may be preserved in the hauling, for which, of course, credit will be given on the tithing account.

"Thus the church found itself the chief single producer of wine in the Dixie area... Because the tithing offices held the largest amount of wine for the market at any time, it was in a position to name the price. Church interest is evidenced in a letter sent by the St. George Tithing Office August 12, 1880. This letter was a bill sent to the managers in charge of building the Manti Temple, to whom had been sent a quantity of wine--4 barrels, or 158 gallons. It was not sold, but tithing credit was asked as follows: $187.50 for the wine; $20.00 for the barrels; for hauling the wine to Manti, $16.00; total $233.50. This was given in pay to the builders of the temple.
"In 1889 Edward H. Snow, clerk of the St. George Tithing Office, wrote the presiding bishop at Salt Lake City regarding wine: 'Our sales during the year do not amount to half of what we are obliged to make up from the grapes that are brought in.... We have made at this office alone over 600 gallons this year. We cannot refuse the grapes or the wine, and I see no way to get rid of it.' Snow wanted the presiding bishop to take the surplus. Later the tithing office sent men with loads of wine to the northern settlements, where they traded Dixie's liquid wealth for wheat and flour or took it to the mining camps,...
"Dixie brethren did not follow Brother Brigham's counsel. They drank so much of the wine that by 1890 drunkenness was a worry to the church leaders. The tithing office discontinued accepting wine for tithes and abandoned its own presses." (Desert Saints, by Nels Anderson, University of Chicago Press, 1966, pp. 373-374)

"The Mormon wine business proved the entering wedge for a kind of fraternalism between Mormons and Gentiles which was very disturbing to local church leaders. Mormons who drank wine with the Gentiles became friendly with them. Besides breaking down the social barriers, wine-drinking became a vice to some of the brethren....

"The High Council complained that some wine-drinkers did not pay their tithing, that others neglected their families, and that still other wine-drinkers were degenerating into loafers.... The bishops were required to take offenders to task; but this was not easy, since in some wards most of the brethren made wine for sale and most of the brethren had become wine-drinkers to some degree....
"Since the St. George Tithing Office, as a practical measure, had originally joined with the farmers in making wine, the church authorities were much embarrassed in pushing their drive against wine-drinkers. About 1887 the tithing office discontinued making wine. The passing of Silver Reef as a market left the producers with quantities of wine on hand. The tithing office managed, as well as it could, to get rid of the more than six thousand gallons on hand.
"From the moral angle, church leaders were forced to recognize that their people could not be makers of liquor without being drinkers of it, too. There were too many drinkers of wine and too few moderate drinkers among them." (Desert Saints, pp. 435-436)