Doctrine and Covenants Week 1: Introduction, history, & Section 1

1) Welcome! a) Please complete the sign-in sheet, and be sure to provide your email address if you want to be notified when lesson notes are available online. (One email per class week.) b) Personal introduction. 2) Review the syllabus. a) [SLIDE 2] Class schedule. i) Thursdays, 7:008:45 PM. ii) The class will meet for 30 sessions (13 September 201220 June 2013), with occasional weeks off. (1) The calendar may be modified as needed throughout the year for unscheduled business trips, etc. (2) Seven-week Thanksgiving/Christmas break (22 November through 27 December 2012). b) [SLIDE 3] Class web site. i) http://bit.ly/ldsarc ii) All the lesson notes, handouts, and PowerPoint presentations will be posted on the web site weekly. iii) Ill also include links for additional reading, if theres something interesting that throws more light on the lesson. iv) This is a personal web site, not an official web site of the Church or the Hurricane Institute program. c) [SLIDE 4] Lesson schedule. (1) The lesson schedule is a mixture of chronological and topical. (a) For example, in week 11 we cover sections 43, 45, and 133, which were written in 1831, and also section 116, which was written in 1838. I combined these because they all address the subject of the Second Coming and the Millennium. (b) Likewise, in week 18 we cover sections 84 and 107, and Official Declaration 2, because they all deal with the authority and offices of the priesthood. (2) Please read ahead and come prepared to participate in the discussion with questions and comments. Id like to have as interactive a class as possible. d) Materials. i) [SLIDE 5] Required: The Standard Works. (1) I would hope that your copy is the one published by the Church since 1981. There are still some older copies floating around. As well see tonight, the previous edition of the D&C was published in 1921, and there were a number of important improvements made in the 1981 printing.
2012, Mike Parker http://bit.ly/ldsarc For personal use only. Not a Church publication.

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ii) [SLIDE 6] Optional: Doctrine and Covenants Student Manual (Religion 324/325) and/or Church History In The Fulness Of Times Student Manual (Religion 34143). (1) These manuals are used for Institute-level courses. (2) I will not be using them or referring to them in class. You do not need to have them, but they are occasionally helpful. (3) You can read and download them online for free at http://institute.lds.org/ (4) You can also buy them at the same link. The cost, with tax, is $7.70 for the D&C manual and $10.45 for the Church history manual. Shipping is free. (a) You can probably get them at Deseret Book or Seagull Book in St. George. Id recommend calling the store to see if theyre in stock before driving into town. iii) [SLIDE 7] Optional: The seven-volume History of the Church or Teachings of the Prophet Joseph Smith. (1) Both of these are important resources for understanding the context and ideas surrounding Joseph Smiths revelations.1 (2) Theyre nice to have in print, but dont rush out and buy them, because you can read them online for free. Follow the links on the bottom of page 2 of the syllabus. e) [SLIDE 8] Approach. i) Ultimately the goal of every class in the restored Church should be to bring us to Christ. In this class were going to do that by examining the Lords commandments and promises in the Doctrine and Covenants. Well approach the text by examining: (1) The history and context of the revelations. This will help us understand when, how, and why they were given. (2) The meaning and development of the text, including how the revelations were received, compiled, and published, and what effect this had on the emerging Church. (3) Their influence and importance to the early Saints. What the first Mormons did with the revelations and how they impacted Church history. (4) And, most significantly, their influence and importance to us today. What do the revelations in the Doctrine and Covenants mean to you and to todays Church?
1 History of the Church (abbreviated HC) was written between 1839 and 1856, and part of it was published during this time in Times and Seasons and other church periodicals. It was edited and published in its entirety as a seven-volume series in 1902 by Elder B. H. Roberts. Teachings of the Prophet Joseph Smith (TPJS) contains selections from HC, with emphasis on the writings and sermons of Joseph Smith; it was edited by Elder Joseph Fielding Smith and published in 1938. History of the Church was written scribes, not by Joseph Smith himself. The parts of the work written in the first person or otherwise attributed to Joseph were either dictated by him or consist of a secretary or historian independently outlining his activities and statements for a given time period. Sermons given by the Prophet were compiled from notes taken by people who heard him speak. The history was not prepared using modern editorial methods, and the published texts sometimes do not match the original records on which they were based. There have been recent attempts to publish the source documents, including Andrew F. Ehat and Lyndon W. Cooks The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of the Prophet Joseph (Provo, Utah: Brigham Young University Religious Studies Center, 1980; abbreviated) and the historical and other documents published as part of the Joseph Smith Papers project (JSP). Quotes attributed to Joseph Smith in these lesson notes will be footnoted with their source. I will try to use the most reliable sources available, with preference given to published JSP volumes or the Words of Joseph Smith.

2012, Mike Parker

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ii) Gospel Doctrine teachers: Not everything in this class will directly transfer to your lessons. This course is designed to give you background on the text of the New Testament that will help you understand the text better so youre better prepared to teach it. This means that some of what we discuss is going to be very high-altitude material that wont fit into the how does this apply to our daily lives-style Gospel Doctrine lessons. iii) There are some here who are not Latter-day Saints, and Id like to extend a special welcome to you and tell you how grateful I am that youve joined us here this evening. 3) Why study the Doctrine and Covenants? a) [SLIDE 9] What makes it different than other scriptures? i) From the Explanatory Introduction, 3:
[The] Doctrine and Covenants is unique because it is not a translation of an ancient document, but is of modern origin and was given of God through his chosen prophets for the restoration of his holy work and the establishment of the kingdom of God on the earth in these days.

ii) Its a question-and-answer book: Most of the revelations in the D&C came from specific questions or specific needs that were brought to the Lord. iii) Contains unique doctrines not revealed in any other book of scripture:2 (1) Three degrees of glory,3 and that nearly all will obtain some degree of glory. (2) Salvation for the dead who did not hear the gospel, and proxy ordinances on their behalf. (3) The new and everlasting covenant. (4) The sealing of husbands and wives for eternity. (5) The eternal nature of intelligence, spirit, and matter. (6) The rights, powers, and responsibility of priesthood bearers. (7) The organization and functions of the Church. (8) The Word of Wisdom. (9) Tithing and the law of consecration. b) [SLIDE 10] How was it important to the Church in Joseph Smiths time? i) The D&C is evidence of the prophetic calling of Joseph Smith and his successors. (1) From the Explanatory Introduction, 6:
These sacred revelations were received in answer to prayer, in times of need, and came out of real-life situations involving real people. The Prophet and his associates sought for divine guidance, and these revelations certify that they received it.

2 3

See William E. Berrett, Unique Teachings from the Doctrine and Covenants, Ensign, September 1978, 6264; This is hinted at in 1 Corinthians 15:4041, in the New Testament. http://bit.ly/ldsarc

http://www.lds.org/ensign/1978/09/unique-teachings-from-the-doctrine-and-covenants

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ii) Josephs revelations provided divine direction for unfolding the work of the restoration of the gospel. (1) The voice of warning (1:4) and the importance of spreading the gospel. (2) The gradual revealing of priesthood ordinances, offices, and keys. (3) The establishment of Zion and the organization and administration of the Church. (4) Understanding doctrinal matters, such as the nature of the Godhead and the plan of salvation. (5) The testimony of Jesus Christhis divinity, his majesty, his perfection, his love, and his redeeming power. c) How is it important to the Church today? i) Closest thing to a revealed handbook for administering in the Church. ii) Established the foundation for other revelations and policies that have come afterward. (1) [SLIDE 11] President Harold B. Lee:
If anyone, regardless of his position in the Church, were to advance a doctrine that is not substantiated by the standard Church works, meaning the Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price, you may know that his statement is merely his private opinion. The only one authorized to bring forth any new doctrine is the President of the Church, who, when he does, will declare it as revelation from God, and it will be so accepted by the Council of the Twelve and sustained by the body of the Church. And if any man speak a doctrine which contradicts what is in the standard Church works, you may know by that same token that it is false and you are not bound to accept it as truth.4

4) [SLIDE 12] The relationship of the Doctrine and Covenants to the restoration of the Church. a) Most of the sections contained in the Doctrine and Covenants were revelations5 given to the Prophet Joseph Smith6 during the founding years of The Church of Jesus Christ of Latter-day Saints. b) They were received as the main body of the Church moved from New York to Ohio, then to Missouri and Illinois, and finally to the intermountain West.
4 Harold B. Lee, The First Area General Conference for Germany, Austria, Holland, Italy, Switzerland, France, Belgium, and Spain of the Church of Jesus Christ of Latter-day Saints, held in Munich Germany, August 2426, 1973, with Reports and Discourses, 69. (See also Appendix 1: What is the doctrine of the Church? on page 16.) 5 While we accept all of the material in the Doctrine and Covenants as inspired, not everything in it is strictly a thus saith the Lord-type revelation. One hundred thirteen sections (about 80%) are what we call traditional-style revelations. Seven sections (5%) contain descriptions of visions or visitations of heavenly beings (2, 13, 27, 76, 110, 137, 138). Six (4%) are letters (85, 121, 122, 123, 127, 128). Four (3%) are translations of or inspired commentaries on ancient scriptural documents (7, 74, 77, 113). Four (3%) are declarations or statements of belief, doctrine, or policy (20, 134, OD1, OD2). Three (2%) are instructions by the Prophet Joseph Smith (129, 130, 131). One section is a testimony of the martyrdom of Joseph and Hyrum (135), one is the dedicatory prayer of the Kirtland Temple (109), and one is minutes of the Kirtland High Council with regard to Church disciplinary councils (102). 6 Of the 140 sections and official declarations in the Doctrine and Covenants, 133 were written by Joseph Smith himself. Oliver Cowdery is responsible for two sections (the minutes that became section 102, and the statement on government and laws that became section 134). Presidents Brigham Young (136), John Taylor (135), Wilford Woodruff (OD1), Joseph F. Smith (138), and Spencer W. Kimball (OD2) are responsible for one section each.

2012, Mike Parker

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c) Nearly half of the revelations in the Doctrine and Covenants were received in Ohio, and nearly a third early on in New York and Pennsylvania.7 i) Those early years of 1829 to 1833 in Pennsylvania, New York, and Ohio were a very rich revelatory period for the Prophet, and established the framework for everything that has come since then down to this day. d) What does this tell us about Doctrine and Covenants? i) Its a foundational book, meant to establish the organization of the Church and the important doctrines necessary for the Restoration.8 5) Publishing the revelations. a) On the very day the Church was organized, Joseph Smith received a revelation commanding that there shall be a record kept among you (D&C 21:1). We have a divine mandate to keep a history of the Church. In fulfillment of this, Joseph and his associates spent a great deal of time and energy attempting to publish his revelations. b) While Joseph did not commit to paper every revelation he received,9 nor are all of his written revelations in the Doctrine and Covenants,10 the canonized11 revelations are the ones that are binding upon the Church and used to measure and control the personal teachings of its members.12 c) Manuscripts. i) Joseph would write down his revelations, or, more frequently, he would dictate them to a scribe.13 ii) [SLIDE 13] The example in this slide is a manuscript in Joseph Smiths hand of what is now section 20, the Articles and Covenants of the Church of Christ. iii) These manuscripts were highly prized by the early members of the Church. Orson Pratt recalled that some members took their own handwritten copies of the manuscripts and circulated them among their acquaintances and local branches of the Church.14
7 The Nauvoo years (183944) include some of the most profound doctrinal statements by Joseph Smith, but they make up only 7% of the canonized material in the D&C. Contrast this with the six volumes of the History of the Church that document the Joseph Smith years: Three of them cover the Nauvoo period. 8 On the question of why new revelations are not continually added to the Doctrine and Covenants, see Appendix 2: The Doctrine and Covenants and continuing revelation on page 17. 9 Some revelations were only written in part, some (like plural marriage) were received years before he actually wrote them down, and others he never committed to paper. Joseph Smith declared, If the Church knew all the commandments, one half they would condemn through prejudice and ignorance. 6 April 1837; HC 2:477; TPJS 112 (http://scriptures.byu.edu/stpjs.html#112). 10 Joseph received literally hundreds of personal revelations and impressions of the Spiritand even some written revelationsthat were not included in the Doctrine and Covenants. Some of these can be found in the manuscripts and letterbooks kept by Josephs scribes (now being published as the Joseph Smith Papers), some have been included in the History of the Church, and others are recorded in individual diaries and personal histories. 11 The word canon comes directly from the Greek word (kanOn), which refers to a measuring rod. A canonized work is therefore the ruler against which all teachings are measured. (This is similar to the Mormon term standard worksa standard is something that serves as a basis of weight, measure, or value.) 12 See Appendix 1: What is the doctrine of the Church? on page 16. 13 Virtually all the handwritten manuscripts of Joseph Smiths revelations are lost. Of the two hundred or more manuscript copies of the revelations in the D&C, only a few can positively be identified as originals. 14 We often had access to the manuscripts when boarding with the Prophet; and it was our delight to read them over and over again, before they were printed. And so highly were they esteemed by us, that we committed some to memory; and a few we copied for the purpose of reference in our absence on missions; and also to read them to the Saints for their edification. Orson Pratt, Explanation of Substituted Names in the Covenants, The Seer 2/3 (March 1854), 228 (http://contentdm.lib.byu.edu/cdm/ref/collection/NCMP1820-1846/id/18122).

2012, Mike Parker

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(1) Errors in these copies proved to be a problem when they were used as the sources for early publications of Joseph Smiths revelations in newspapers, periodicals, and pamphlets. iv) [SLIDE 14] This is the second page of first issue of the monthly newspaper The Evening and the Morning Star.15 It was published in June 1832 at Independence, Missouri, and the Articles and Covenants of the Church of Christ became the first revelation that was officially published by the Church.16 d) The first attempt to collect and publish Josephs revelations. i) [SLIDE 15] Joseph Smith called a special conference at Kirtland, Ohio, in November 1831 to consider publishing the revelations. During the conference he received a revelation that is now section 1 of the Doctrine and Covenants.17 Verse 6 proclaims: D&C 1:6
6

Behold, this is mine authority, and the authority of my servants, and my preface unto the book of my commandments, which I have given them to publish unto you, O inhabitants of the earth.

(1) [15.1] Following the wording in the revelation, the planned volume was titled A Book of Commandments for the Government of the Church of Christ. ii) For over a year and a half Joseph reviewed and corrected manuscripts in Kirtland and sent them to Independence, Missouri, for printing. But in July 1833 a mob destroyed the printing establishment, including most of the manuscripts and many printed pages that were intended for the Book of Commandments. (1) [SLIDE 16] Several Latter-day Saints were able to rescue some of the galley sheets18 that were bound into makeshift books. About 100 unfinished copies19 of the Book of Commandments were saved. This one was owned by Wilford Woodruff. 20

15 The Star was published in Independence, Missouri from June 1832 to July 1833, and then in Kirtland, Ohio from December 1833 to September 1834. 16 The Star eventually published 23 revelations from Joseph Smith that became part of the Doctrine and Covenants (sections 1, 20, 22, 27, 29, 38, 42, 43, 45, 46, 49, 50, 59, 61, 63, 65, 68, 72, 76, 83, 85, 88, and 133), as well as extracts from the Book of Mormon, the Book of Moses, and other material. Other revelations were published in later Church newspapers, including The Latter-Day Saints Messenger and Advocate (183437), Elders Journal (183738), Times and Seasons (1840 46), The Latter-day Saints Millennial Star (18401970), and The Deseret News (1850). The Church also printed some individual revelations on handbills and broadsheets. 17 The original in written in John Whitmers hand on page 125 of Revelation Book 1 (a.k.a. Book of Commandments and Revelations), dated 1 November 1831 at Hyram, Ohio. See Revelations & Translations, Vol. 1: Manuscript Revelation Books, ed. by Steven Harper, Robin Jensen, and Robert Woodford (Salt Lake City: The Church Historians Press, 2009), 22223 (http://josephsmithpapers.org/paperDetails/revelation-book-1?p=111). Sections 67, 69, and 70 also relate to the printing of the Book of Commandments. 18 Among them were Mary Elizabeth Lightner and her sister Caroline, who gathered armfuls of pages, were chased by members of the mob, and hid themselves in a cornfield. See Elder Steven E. Snow, Treasuring the Doctrine and Covenants, Ensign, January 2009, 5053 (http://www.lds.org/ensign/2009/01/treasuring-the-doctrine-and-covenants). 19 The last printed page ends with verse 47 of chapter 65, which corresponds with D&C 64:36. (See footnote 61.) 20 High-resolution photographs of every page of Wilford Woodruffs book are available in Revelations and Translations, Volume 2: Published Revelations (Salt Lake City: The Church Historians Press, 2011), 13172 (http://josephsmithpapers.org/paperSummary/book-of-commandments-1833). Copies of the Book of Commandments are the rarest books on the LDS collectors market; fewer than 30 are known to exist today. An incomplete copy changed hands for $200,000 in 2001, and a complete volume sold at auction for $391,000. (Peggy Fletcher Stack, LDS book fetches $391,000 at sale, Salt Lake Tribune, 31 October 2001.) Rare books dealer Ken Sanders claims a copy was sold privately in Utah for $500,000. (Lynn Arave, 1835 hymnal sold at auction for $273,600, Deseret Morning News, 6 December 2006.) By comparison, the 1830 first edition of the Book of Mormon sells for about $100,000.

2012, Mike Parker

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iii) This is a replica of what the Book of Commandments would have looked like if the binding had been completed.21 Ill pass it around so you can look at it. e) In September 1834 the Kirtland High Council organized a committee to make another attempt at publishing the revelations. i) Joseph Smith was authorized to review the manuscripts and make corrections and changes as he saw fit. (More on that in a moment.) ii) [SLIDE 17] The first edition of the Doctrine and Covenants was published August 1835 at Kirtland, Ohio.22 This is a replica of that first edition.23 Ill pass it around. iii) [SLIDE 18] Beginning with this edition, the revelations were preceded by the Lectures on Faith. (1) These seven lessons on theology and doctrine were prepared for the School of the Elders in Kirtland. (2) [18.1] Their stated purpose was to unfold to the understanding the doctrine of Jesus Christ (Lectures on Faith 1:1). They contain extensive discourses and scriptural references on faith, miracles, sacrifice, and the character and attributes of God.24 (3) We dont really know who wrote the Lectures on Faith;25 most evidence seems to point to Sidney Rigdon.26 Regardless of who wrote them, Joseph Smith approved them and prepared them for publication in the Doctrine and Covenants.27 (4) [18.2] There are many well-known statements in the Lectures on Faith; for example: A religion that does not require the sacrifice of all things, never has power sufficient to produce the faith necessary unto life and salvation. (LoF 6:7.)28

A Book of Commandments for the Government of The Church of Christ, 1833 facsimile ed. (Independence, Missouri: Herald Publishing House, 1972). 22 That same month a solemn assembly accepted and acknowledged it as the doctrine and covenants of their faith, by a unanimous vote. HC 2:24546 (http://byustudies2.byu.edu/hc/2/20.html#245). 23 Doctrine and Covenants of The Church of the Latter Day Saints, 1835 facsimile ed. (Independence, Missouri: Herald Publishing House, 1971). High-resolution photographs of every page of the 1835 Doctrine and Covenants are available in Revelations and Translations, Volume 2, 311593 (http://josephsmithpapers.org/paperSummary/doctrine-and-covenants1835). 24 The first five lectures conclude with a question-and-answer catechism designed for missionaries to memorize and teach. 25 Despite the fact that their authorship is unknown, Joseph Smith is often credited when the Lectures on Faith are quoted in General Conference. See, for example, Elder Richard G. Scott, October 2010 (where he precedes a quote from the Lectures with Joseph Smith said); David A. Bednar, April 2008 ( The Prophet Joseph Smith taught and The Prophet Joseph further explained); Won Yong Ko, October 2005 (The Prophet Joseph Smith taught); and Gordon B. Hinckley, Sunday morning, October 1995 (The Prophet Joseph once declared). See also General Conference addresses by M. Russell Ballard, October 1989; Glenn L. Pace, April 1986; Loren C. Dunn, April 1981; Ezra Taft Benson, April 1979; Robert E. Wells, October 1978; John H. Vandenberg, April 1976; Bruce R. McConkie, April 1975 and October 1953; Franklin D. Richards, April 1966; and Sylvester Q. Cannon, April 1932. A few General Conference speakers have taken pains to be less specific on authorship; for example, John K. Carmack, April 1993 (In the Lectures on Faith, prepared by brethren under the direction of Joseph Smith); J. Reuben Clark, Jr., April 1960 (what has been said either by the Prophet Joseph or with his approval). 26 The most recent (and strongest) argument for Rigdons authorship of the Lectures is Noel Reynolds, The Case for Sidney Rigdon as Author of the Lectures on Faith, Journal of Mormon History 31/2 (Fall 2005), 141 (http://digitalcommons.usu.edu/cgi/viewcontent.cgi?article=1045&context=mormonhistory). 27 During the month of January [1835], I was engaged in the school of the Elders, and in preparing the lectures on theology for publication in the book of Doctrine and Covenants, which the committee appointed last September were now compiling. HC 2:180 (http://byustudies2.byu.edu/hc/2/14.html#180). 28 This passage has been quoted in General Conference at least 18 times, most recently by Elders Dallin H. Oaks (April 2012), Won Yong Ko (October 2005), and Robert D. Hales (October 2002).
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(5) [SLIDE 19] In the early editions, the Lectures on Faith were the Doctrine, and the revelations were the Covenants and Commandments. Hence the title of the book: Doctrine and Covenants. (6) [SLIDE 20] The Lectures on Faith remained in the Doctrine and Covenants until the publication of the 1921 edition, when they were removed.29 The introduction to our 1981 edition explains that although [they are] profitable for doctrine and instructionthey were not given or presented as revelations to the whole Church.30 6) Joseph Smiths editing of his early revelations. a) As I just mentioned, at the conference where the revelation canonized as section 1 was received, Joseph was given permission to correct any errors found in the revelations, as directed by the Spirit.31 i) [SLIDE 21] The revelation itself proclaimed: D&C 1:24 (italics added)
24

Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding.32

ii) The language of the revelations given by God is not perfect in some absolute, unchanging, eternal sense. God has to work through fallible mortals who express the impressions of the Holy Spirit in an imprecise and imperfect language.33 iii) This is an important point, because some Latter-day Saints mistakenly believe that revelation is given by God to his prophets in the same way an executive dictates to a secretary: They believe that the word of God is Gods words, and the prophet just writes down what God says. But this is actually not the case. b) The nature of revelation can be expressed in the following four principles:
An explanatory introduction in the 1921 edition stated that the Lectures were never presented to nor accepted by the Church as being otherwise than theological lectures or lessons. For background on this, see Richard S. Van Wagoner, Steven C. Walker, and Allen D. Roberts, The Lectures on Faith: A Case Study in Decanonization, Dialogue: A Journal of Mormon Thought 20/3 (Fall 1987), 7177 (http://bit.ly/Dialogue2003VanWagoner). Even though the doctrine was removed from the Doctrine and Covenants, its name remained unchanged. The utility of the Lectures on Faith remains a divisive topic among Latter-day Saints. Some have found them to among the most sublime of all religious writings and fortified with doctrines essential to a clear grasp of the true LDS position (Reynolds, The Case for Sidney Rigdon, 4), while others have found them to be overly Protestant in tone and questionable in doctrinal authority and accuracy. Bruce R. McConkie is one example of the former camp: [The Lectures] were not themselves classed as revelations, but in them is to be found some of the best lesson material ever prepared on the Godhead; on the character, perfections, and attributes of God; on faith, miracles, and sacrifice. They can be studied with great profit by all gospel scholars. McConkie, Mormon Doctrine, s.v. Lectures on Faith (Salt Lake City: Bookcraft, 1966 [2nd ed., rev.], 439. The Lectures are still widely available in print and online. My search of DeseretBook.com on 13 August 2012 turned up a hardcover edition, a softcover edition, an eBook edition, and an audio recording on compact disc, as well as a book about the Lectures on Faith (http://deseretbook.com/store/search?search=lectures+on+faith). The complete text of the Lectures is available on several web sites, including http://rsc.byu.edu/archived/lectures-faith-historical-perspective/lecture-1 30 Doctrine & Covenants, 1981 edition, Explanatory Introduction, 16. 31 The conference minutes report: Remarks by Brother Sidney Rigdon on the errors or mistakes which are in the commandments and revelations, made either by the translation in consequence of the slow way of the scribe at the time of receiving or by the scribes themselves. Resolved, by this conference that Brother Joseph Smith, Jr. correct those errors or mistakes which he may discover by the Holy Spirit while reviewing the revelations and commandments and also the fulness of the scriptures. Far West Record, Church Historians Office (Salt Lake City, Utah), November 1831. (This volume will be published as Minute Book 2 in a forthcoming volume in the Documents series of the Joseph Smith Papers.) 32 Concepts similar to this can be found at 2 Nephi 31:3; Ether 12:39; and D&C 67:5. 33 In a personal letter, Joseph Smith called it the crooked, broken, scattered, and imperfect language of men. Joseph Smith to William W. Phelps, 27 November 1832. Personal Writings of Joseph Smith, comp. Dean C. Jessee (Salt Lake City: Deseret Book, 2002 rev. ed.), 287.
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i) [SLIDE 22] Principle 1: God speaks to individuals according to their capacity to understand. (1) [22.1] Joseph Smith:
[If Jesus] comes to a little child, He will adapt himself to the language and capacity of a little child.34

(2) [SLIDE 23] Brigham Young:

I do notbelieve that there is a single revelation, among the many God has given to the Church, that is perfect in its fulness. The revelations of God contain correct doctrine and principle, so far as they go; but it is impossible for the poor, weak, low, grovelling, sinful inhabitants of the earth to receive a revelation from the Almighty in all its perfections. He has to speak to us in a manner to meet the extent of our capacities. . If an angel should come into this congregation, or visit any individual of it, and use the language he uses in heaven, what would we be benefitted? Not any, because we could not understand a word he said. When angels come to visit mortals, they have to condescend to and assume, more or less, the condition of mortals, they have to descend to our capacities in order to communicate with us.35

ii) [SLIDE 24] Principle 2: Revelation usually comes to prophets the same way that it comes to every other Latter-day Saint: through the impressions of the Holy Ghost. (1) [SLIDE 25] Wilford Woodruff:
Now with regard to revelation. What is revelation? It is the inspiration of the Holy Ghost to man. Joseph Smith saidYou watch the impression of the Spirit of God; you watch the whisperings of that Spirit to you; you carry them out in your life, and it will become a principle of revelation in you, and you will know and understand this Spirit and power. This is the key, the foundation stone of all revelation. Many of the principal revelations contained in the Doctrine and Covenants were received without the use of the Urim and Thummim. They were given to [Joseph] by the inspiration of Almighty God.36

(2) [SLIDE 26] Joseph Smith:

A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon; [that is to say,] those things that were presented unto your minds by the Spirit of God, will come to pass; and thus by learning the Spirit of

Joseph Smith, address to the Twelve Apostles, 2 July 1839; HC 3:392; TPJS 162; WJS 12 (http://scriptures.byu.edu/stpjs.html#162). 35 Brigham Young, 8 July 1855; Journal of Discourses 2:314 (http://en.fairmormon.org/Journal_of_Discourses/2/47#314). See also the similar statement by Elder George A. Smith: When the Lord reveals anything to men He reveals it in language that accords with their own. If any or you were to converse with an angel, and you used strictly grammatical language he would do the same. But if you used two negatives in a sentence the heavenly messenger would use language to correspond with your understanding. George A. Smith, 15 November 1863; JD 12:335 (http://en.fairmormon.org/Journal_of_Discourses/12/63#335). 36 Wilford Woodruff, Millennial Star 53/41 (12 October 1891), 642 (http://contentdm.lib.byu.edu/cdm/ref/collection/MStar/id/31103).
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God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus.37

(3) There are notable exceptions to this, including personal visitations of divine beings like the First Vision and the burning bush, but for the most part revelation to the prophets comes by the same means that it comes to us: Through impressions left by the Holy Ghost in the mind and heart. iii) [SLIDE 27] Principle 3: The inspiration comes from God, but the choice of words is up to the prophet. (1) [SLIDE 28] B. H. Roberts:
where the Almighty uses a man as an instrument, the manner in which that revelation is imparted to men may receive a certain human coloring from the prophet through whom it comes. We know this to be true, because the message delivered to Israel through Jeremiah, differs in style of phraseology from that delivered by Isaiah, Amos, or Ezekiel. The inspiration of the Lord need not destroy the personality of the man through whom it is made. . The grammar may be the prophets; the idea, the truth, is Gods.38

iv) [SLIDE 29] Principle 4: Because the words are the prophets, the prophet has both the right and the obligation to change the wording of a revelation if he feels he could express himself better, receives further light and knowledge, or for any other reason. (1) [SLIDE 30] B. H. Roberts:
some of the early revelations first published in the Book of Commandments, in 1833, were revised by the Prophet himself in the way of correcting errors made by the scribes and publishers; and some additional clauses were inserted to throw increased light upon the subjects treated in the revelations, and paragraphs added, to make the principles or instructions apply to officers not in the Church at the time some of the earlier revelations were given.39

c) Lets look at some examples of changes Joseph Smith made to his revelations:40 i) Corrections to grammar.
[SLIDE 31] 1833 Book of Commandments 9:12 12 Now this is not all, their faith in their prayers were, that this gospel should be made known also, if it were possible that other nations should possess this land.

1876 Doctrine and Covenants 10:49

49

Now, this is not alltheir faith in their prayers was that this gospel should be made known also, if it were possible that other nations should possess this land.

(1) This is a very common grammatical mistake: The verb was follows the singular faith, not the plural prayers, which is part of a phrase.
Joseph Smith, 27 June 1839; HC 3:381; TPJS 151; WJS 6 (http://scriptures.byu.edu/stpjs.html#151). Brigham H. Roberts, Relation of Inspiration and Revelation to Church Government, Improvement Era 8/5 (March 1905), 36465 (http://archive.org/stream/improvementera0805unse#page/364). Orson Pratt explained, Joseph the Prophet, in writing the Doctrine & Covenants, received the ideas from God, but clothed those ideas with such words as came to his mind. Orson Pratt, Minutes of the School of the Prophets, Salt Lake Stake, 9 December 1872, 3; cited in Robert J. Woodford, The Historical Development of the Doctrine and Covenants, BYU Ph.D. dissertation, April 1974, 1:9. 39 HC 1:173, fn. 13 (http://byustudies2.byu.edu/hc/1/16.html#fn-13). 40 Most of these examples are discussed in Melvin J. Petersen, Preparing Early Revelations for Publication, Ensign, February 1985, 1420 (http://www.lds.org/ensign/1985/02/preparing-early-revelations-for-publication).
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[SLIDE 32] 1833 BofC 24:46 46 The elders or priests are to have a sufficient time to expound all things concerning this church of Christ to their understanding.

1835 D&C 2:19 (1981 20:68)

68

The elders or priests are to have a sufficient time to expound all things concerning the church of Christ to their understanding.

(2) The adjective this could lead to the misunderstanding that there is more than one church of Christ, so its logical to clarify the meaning by replacing it with the. (3) Grammar corrections account for a large part of the editing that took place between the 1833 Book of Commandments and the 1835 Doctrine and Covenants. ii) Surnames.
[SLIDE 33] 1833 BofC 54:24 24 let my servant Edward and Martin take their journey with my servants Sidney and Joseph.

1835 D&C 66a:6 (1981 52:24)41

24

let my servants Edward Partridge and Martin Harris take their journey with my servants Sidney Rigdon and Joseph Smith, Jun.

(1) Joseph Smiths early revelations only have first names. They were very personal revelations given by the Prophet to his close associates. When the time came for publication to a wider audience, he added in their last names so readers would know to whom the revelations were addressed. iii) Addition of words.
[SLIDE 34] 1833 BofC 24:35 35 The elders are to conduct the meetings as they are led by the Holy Ghost.

1835 D&C 2:9 (1981 20:45)

45

The elders are to conduct the meetings as they are led by the Holy Ghost, according to the commandments and revelations of God.

(1) The original version is certainly true, but Joseph Smiths revision adds the important controlling principle that meetings are also to follow the format laid out in the revelations. Our worship services are not a free-for-all; the Lords house is a house of order (D&C 132:8).
[SLIDE 35] 1833 BofC 24:14 14 And that he gave unto the children of men commandments, that they should love and serve him the only being whom they should worship.

1835 D&C 2:4 (1981 20:19)

19

And gave unto them commandments that they should love and serve him, the only living and true God, and that he should be the only being whom they should worship.

(2) See how the revised version clarifies and expands on the idea in the original?

Two sections in the 1835 Doctrine and Covenants were mistakenly numbered 66 (see footnote 62). Ive cited this passage as 66a:6 to indicate that it is the first of the two sections with that number.
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[SLIDE 36] 1833 BofC 4:2 2 and he has a gift to translate the book and I have commanded him that he shall pretend to no other gift, for I will grant him no other gift.

1835 D&C 32:1 (1981 5:4)

4

And you have a gift to translate the plates; and this is the first gift that I bestowed upon you; and I have commanded that you should pretend to no other gift until my purpose is fulfilled in this; for I will grant unto you no other gift until it is finished.

(3) The word pretend in this instance is used in the archaic sense of to claim.42 Joseph Smith didnt pretend to have the gift to translate in the sense that he was faking; he claimed to have that gift. (And, of course, he did have it!) (4) The problem with the original wording is that it could be misunderstood to mean that God would give Joseph Smith only the gift to translate, and no spiritual gift other than that, ever.43 (5) The revised version clarifies this so that we understand the gift to translate was his only gift at that time, and that once he was done translating, God would give him other spiritual gifts. iv) Deletion of words.
[SLIDE 37] 1833 BofC 4:8 8 but if he will go out and bow down before me. [SLIDE 38] 1833 BofC 24:11 11 Which book was given by inspiration, and is called the book of Mormon, and is confirmed to others by the ministering of angels.

1835 D&C 32:5 (1981 5:24)

24

but if he will bow down before me.

1835 D&C 2:2 (1981 20:10)

10

Which was given by inspiration, and is confirmed to others by the ministering of angels.

(1) These are two examples of Joseph Smith removing extraneous phrases that were simply unnecessary to the understanding of the passage.

42

Daniel Webster, American Dictionary of the English Language, 1828 ed., s.v. Pretend, def. 5 (http://www.1828-

dictionary.com/d/search/word,Pretend).

43 David Whitmer, one of the Three Witnesses, interpreted the revelation in the earlier, narrower sense, and eventually left the Church because he did not believe that Joseph had a right to do anything beyond translate the Book of Mormon: God called him [Joseph Smith] to translate his [Gods] sacred word by the power and gift of God; but he [Joseph] was not called to set up and establish the church any more than any of us elders were. David Whitmer, An Address to All Believers in Christ (Richmond, Missouri: s.p., 1887), 26 (http://archive.org/stream/addresstoallbeli00whit#page/26).

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After 1835 D&C 13:19 (>1981 42:73) [SLIDE 39] 1833 BofC 44:5557 55 Thou shalt contract no debts with the These verses removed.44 56 world, except thou are commanded. And again, the elders and bishop, shall counsel together, and they shall do by the direction of the Spirit as it must needs be necessary. 57 There shall be as many appointed as must needs be necessary to assist the bishop in obtaining places for the brethren from New York, that they may be together as much as can be, and as they are directed by the Holy Spirit; and every family shall have a place, that they may live by themselves. And every church shall be organized in as close bodies as they can be; and this for a wise purpose:even so. Amen. (2) This is one of a handful of examples of passages that the Prophet removed completely. He didnt say why he excised this portion of what is now section 42; perhaps he felt that that material had been superseded by a later revelation or simply no longer applied. v) Organizational terms.
[SLIDE 40] 1833 BofC 44:26 26 and they shall be laid before the bishop of my church, and two of the elders, such as he shall appoint and set apart for that purpose.

1835 D&C 13:8 (1981 42:31)

31

and they shall be laid before the bishop of my church and his counsellors, two of the elders, or high priests, such as he shall appoint or has appointed and set apart for that purpose.

(1) Church organization was very simple when the revelations were first being printed, and the term elder was used to designate anyone holding priesthood responsibility.45 As the organization of the Church gradually unfolded, that general term was replaced by the name of a more specific office, and additional officers (like the presiding bishops counselors, above) were added to earlier revelations.
[SLIDE 41] 1833 BofC 51:6 6 and is appointed to him by the bishop and elders of the church, according to the laws and commandments, which ye have received.

1835 D&C 64:2 (1981 48:6)

6

as is appointed to him by the presidency and the bishop of the church, according to the laws and commandments, which ye have received.

Book of Commandments (1833) 44:54 corresponds with Doctrine and Covenants (1835) 13:19 (=1981 D&C 42:7073). In the Book of Commandments, the revelation concludes with 44:5557. For the 1835 D&C, Joseph Smith removed these three verses and appended more material to the end of the revelation (1835 D&C 13:2023 = 1981 D&C 42:7493). This additional material begins with Behold, verily I say unto you, which is the same language that begins many of Josephs revelations from this period (e.g., 1981 D&C 40:1; 42:4; 49:1; 50:2). It seems likely that 1981 D&C 42:7493 was originally a separate revelation that Joseph added to the one received previously, possibly because the subject matterhow to deal administratively with adultery and other serious sinswas similar to other counsel given earlier (1981 D&C 42:1829). 45 In the earliest days of the Church, there existed only four priesthood offices: deacon, teacher, priest, and elder. The office of high priest wasnt revealed until 25 October 1831 (this will be discussed further in lesson 18). The revelation now known as D&C 42 was given in February 1831, over eight months prior to that, and so Joseph included the new office in his 1835 revision of D&C 42.
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(2) In this case the elders of the early Church became, by revelation, the First Presidency, with authority over the bishop, so the revelation was updated to account for this. vi) Revelation reassigned to a new person.
[SLIDE 42] Kirtland Revelation Book, pp. 1011 6 Verily, verily, I say unto you my servant Jesse Gause: Listen to the voice of him who speaketh.

1835 D&C 79:1 (1981 81:1)

1

Verily, verily, I say unto you my servant Frederick G. Williams: Listen to the voice of him who speaketh.

(1) According to the handwritten revelation in the Kirtland Revelation Book, Jesse Gause and Sidney Rigdon were ordained by Joseph Smith to be his counselors in the presidency of the High Priesthood on 8 March 1832.46 Later that year Jesse Gause was excommunicated from the Church, and was replaced in the presidency by Frederick G. Williams. The instructions regarding being a counselor to Joseph Smith were transferred to Williams.47 vii) Meaning lost. (1) A few changes have left some puzzling historical questions that scholars have been unable to solve. Here is one of the most interesting:
[SLIDE 43] 1833 BofC 7:3 3 Now this is not all, for you have another gift, which is the gift of working with the rod: behold it has told you things: behold there is no other power save God, that can cause this rod of nature, to work in your hands, for it is the work of God.

1835 D&C 34:3 (1981 8:68)

6

Now this is not all thy gift; for you have another gift, which is the gift of Aaron; behold, it has told you many things; 7 Behold, there is no other power, save the power of God, that can cause this gift of Aaron to be with you. 8Therefore, doubt not, for it is the gift of God; and you shall hold it in your hands, and do marvelous works; and no power shall be able to take it away out of your hands, for it is the work of God.

(2) The meaning of the original wording in the Book of Commandments and the altered wording in the Doctrine and Covenants is not clear. History does not record that Oliver Cowdery or anyone else living at the time it was given had a problem understanding it, but today the meaning has been lost to us. (3) The phrases working with the rod and hold it in your hands seem to indicate that the gift was something tangible, perhaps a staff or a divining rod. However, theres no evidence of Oliver Cowdery being involved in divination of water or treasure, even though such practices were common on the American frontier in the early 19th century.48 (4) Unfortunately this is one of those instances where we will probably never know in this lifetime what it means.

46 Revelation Book 2 (a.k.a. the Kirtland Revelation Book), 1011. See Revelations & Translations, Vol. 1, 43235 (http://josephsmithpapers.org/paperSummary/revelation-book-2#20) 47 This is explained in the heading to section 81 in the 1981 edition of the Doctrine and Covenants. 48 Larry Morris, email to Mike Parker, 23 August 2008. Morris is the co-author of the biography Oliver Cowdery: Scribe, Elder, Witness (Provo, Utah: The Neal A. Maxwell Institute for Religious Scholarship, 2006). For more on this issue, see

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d) [SLIDE 44] To summarize: i) Revelation is a dynamic process involving the Spirit and the best efforts of the prophet to express the message of the revelation. ii) Some revelations in the Doctrine and Covenants were edited by Joseph Smith to improve the accuracy of the words and the clarity of the message. This was both his right and his obligation as the prophet who received the revelations. iii) [SLIDE 45] This partly explains the concluding counsel of D&C 1: D&C 1:38 (italics added)
38

What I the Lord have spoken, I have spoken, and I excuse not myself; and though the heavens and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants, it is the same.

(1) Whether the Lord speaks directly through a personal visitation, or whether he speaks to us through the mouths or pens of his prophets, it makes no difference: The voice of revelation is true, whether its Josephs words, or Thomas S. Monsons words, or the words of an angel, or the Lord himself speaking. 7) [SLIDE 46] D&C editions.49 a) Including the Book of Commandments, there have been eight major editions of the Doctrine and Covenants.50 i) The current edition was published by the Church in 1981, and includes three new canonized revelations, along with new and better footnotes and section headings. (1) This is why the current 1981 edition is preferable to the old 1921 editions, some of which are still in use by Latter-day Saints. 8) LDS leaders testify of the D&C. a) [SLIDE 47] Ezra Taft Benson:
The Book of Mormon brings men to Christ. The Doctrine and Covenants brings men to Christs kingdom, even The Church of Jesus Christ of Latter-day Saints, the only true and living church upon the face of the whole earth. The Book of Mormon is the keystone of our religion, and the Doctrine and Covenants is the capstone, with continuing latter-day revelation. The Lord has placed His stamp of approval on both the keystone and the capstone.51

b) [SLIDE 48] Spencer W. Kimball:

Since [the First Vision] in 1820, additional scripture has continued to come, and numerous pertinent and vital revelations have been flowing in a never-failing stream from God to his prophets on the earth. These scriptures are called the Doctrine and Covenants. We declare them to be divine and official and authentic communications from the Lord to men through divinely appointed prophets and that there never has

For more information, see Appendix 3: Major editions of the Doctrine and Covenants on page 18. This does not include LDS foreign language editions or editions published by the RLDS Church or other schismatic groups. See Encyclopedia of Mormonism (New York: Macmillan, 1992), s.v. Doctrine and Covenants Editions, 1:42527 (http://eom.byu.edu/index.php/Doctrine_and_Covenants_Editions). 51 Ezra Taft Benson, The Book of Mormon and the Doctrine and Covenants, General Conference, April 1987 (http://www.lds.org/ensign/1987/05/the-book-of-mormon-and-the-doctrine-and-covenants).
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been and never shall be an end to the prophets so long as men have faith and believe and live righteously.52

c) [SLIDE 49] Elder J. Golden Kimball:

My dear brethren and sisters, what is your objective? That question has been put to me more than once. Our objective is to carry out the will of God and through the direction of his servants the prophets to fulfil every prophecy and every revelation that we find written in the Doctrine and Covenants; for surely God will not forsake his people if they will repent of their sins. It is needless for me to say more.53

9) [SLIDE 50] Next week: a) Joseph SmithHistory (in the Pearl of Great Price). b) Although this technically isnt part of the Doctrine and Covenants, its an important prologue to our study of Joseph Smiths revelations. Well specifically examine Josephs First Vision, the visits of the angel Moroni, and Josephs obtaining of the gold plates.

Appendix 1: What is the doctrine of the Church?

Church press release, 2007:
Not every statement made by a Church leader, past or present, necessarily constitutes doctrine. A single statement made by a single leader on a single occasion often represents a personal, though well-considered, opinion, but is not meant to be officially binding for the whole Church. With divine inspiration, the First Presidency (the prophet and his two counselors) and the Quorum of the Twelve Apostles (the second-highest governing body of the Church) counsel together to establish doctrine that is consistently proclaimed in official Church publications. This doctrine resides in the four standard works of scripture (the Holy Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price), official declarations and proclamations, and the Articles of Faith. Isolated statements are often taken out of context, leaving their original meaning distorted.54

Elder D. Todd Christofferson:

The President of the Church may announce or interpret doctrines based on revelation to him. Doctrinal exposition may also come through the combined council of the First Presidency and Quorum of the Twelve Apostles. Council deliberations will often include a weighing of canonized scriptures, the teachings of Church leaders, and past practice. But in the end, just as in the New Testament Church, the objective is not simply consensus among council members but revelation from God. It is a process involving both reason and faith for obtaining the mind and will of the Lord. At the same time it should be remembered that not every statement made by a Church leader, past or present, necessarily constitutes doctrine. It is commonly understood in the Church that a statement made by one leader on a single occasion often represents a personal, though well-considered, opinion, not meant to be official or binding for the whole Church. The Prophet Joseph Smith taught that a prophet [is] a prophet only when he [is] acting as such.55

Spencer W. Kimball, General Conference, October 1966 (http://scriptures.byu.edu/gettalk.php?ID=1496). J. Golden Kimball, General Conference, October 1929. 54 Approaching Mormon Doctrine, Newsroom of The Church of Jesus Christ of Latter-day Saints, 4 May 2007 (http://www.mormonnewsroom.org/ldsnewsroom/eng/commentary/approaching-mormon-doctrine). 55 Elder D. Todd Christofferson, The Doctrine of Christ, General Conference, April 2012, brackets in the original (http://www.lds.org/ensign/2012/05/the-doctrine-of-christ). Elder Christoffersons phrasing in the second paragraph is
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Elder B.H. Roberts:

The Church has confined the sources of doctrine by which it is willing to be bound before the world to the things that God has revealed, and which the Church has officially accepted, and those alone. These would include the Bible, the Book of Mormon, the Doctrine and Covenants, the Pearl of Great Price; these have been repeatedly accepted and endorsed by the Church in general conference assembled, and are the only sources of absolute appeal for our doctrine.56

President Brigham Young:

In trying all matters of doctrine, to make a decision valid, it is necessary to obtain a unanimous voice, faith and decision. In the capacity of a Quorum, the three First Presidents must be one in their voice; the Twelve Apostles must be unanimous in their voice, to obtain a righteous decision upon any matter that may come before them, as you may read in the Doctrine and Covenants. Whenever you see these Quorums unanimous in their declaration, you may set it down as true. Let the Elders get together, being faithful and true; and when they agree upon any point, you may know that it is true.57

Joseph Fielding Smith:

It makes no difference what is written or what anyone has said, if what has been said is in conflict with what the Lord has revealed, we can set it aside. My words, and the teachings of any other member of the Church, high or low, if they do not square with the revelations, we need not accept them. Let us have this matter clear. We have accepted the four standard works as the measuring yardsticks, or balances, by which we measure every mans doctrine. You cannot accept the books written by the authorities of the Church as standards of doctrine, only in so far as they accord with the revealed word in the standard works. Every man who writes is responsible, not the Church, for what he writes. If Joseph Fielding Smith writes something which is out of harmony with the revelations, then every member of the Church is duty bound to reject it. If he writes that which is in perfect harmony with the revealed word of the Lord, then it should be accepted.58

Appendix 2: The Doctrine and Covenants and continuing revelation

Sometimes the question why we arent adding revelations to the D&C all the time? arises. My answer is that revelation has come and still comes to the leaders of the Church, but the collection of early revelations in the Doctrine and Covenants established the foundation of how the Church was to operate and what core doctrines we are to believe. Elder John A. Widtsoe wrote in 1939:
There isneed of continuous revelation. However, we must understand that there are two classes of revelation given by God to man. The first deals with the structure and content of the plan of salvation. Once given it does not need to be given again. Adam received it. Christ gave the same revelation to man in His dispensation. So did Joseph Smith in his

identical to the Church Newsroom commentary above. His quotation of Joseph Smith is from HC 5:265; TPJS 278 (http://scriptures.byu.edu/stpjs.html#278). 56 Brigham H. Roberts, 10 July 1921, sermon delivered in Salt Lake Tabernacle. Deseret News, 23 July 1921, 4:7. 57 Brigham Young, remarks made before the Mill Creek Ward, 7 May 1861. JD 9:9192 (http://en.fairmormon.org/Journal_of_Discourses/9/17#91). 58 Joseph Fielding Smith, Doctrines of Salvation: Sermons and Writings of Joseph Fielding Smith, compiled by Bruce R. McConkie (Salt Lake City: Bookcraft, 1956), 3:20304. 2012, Mike Parker http://bit.ly/ldsarc For personal use only. Not a Church publication.

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dispensation. The foundation, or platform, once given does not need to be given again unless men forget the truth. Then there are revelations that fit the changes in our lives, meet our new needs, help us overcome unforeseen conditionsrevelations for our daily guidance. This great country, the United States of America, has found itself in a great depression. We have the Gospel. What did the Lord do? He spoke to his Prophet, and we have what is known as the Welfare Program. It is the application of the eternal principles of the Gospel to present day needs. It is as revelation. We have that type of revelation continuously. So, when people say: We ought to have revelation now as we did in the day of Joseph, we must answer, Open your eyes; we do have revelation every day; such as we need from day to day. Revelations have been given to Joseph Smith, Brigham Young, John Taylor, Wilford Woodruff, Lorenzo Snow, Joseph F. Smith and President Heber J. Grant. Every one of them has had revelation whereby the Church has been guided.59

Appendix 3: Major editions of the Doctrine and Covenants

Including the unfinished 1833 Book of Commandments, there have been eight major LDS English-language publications of modern revelations.60
Year 1833 Location Independence, Missouri Chapters/Sections 65 (completed) 77? (intended)61 Notes A Book of Commandments for the Government of the Church of Christ was to be published by W.W. Phelps, Oliver Cowdery, and John Whitmer, but an anti-Mormon mob destroyed the press on 20 July 1833. Some of the galley proofs were saved and bound into makeshift books. Contents consisted of seven Lectures on Faith (the doctrine) and 103 revelations62 (the covenants). Included a preface, minutes of the council that authorized publication, a numerical index, a topical list of contents, and an errata note. The revelations were changed from chronological order to order by importance. Same text and arrangement of the 1835 edition, but with eight new items63 and some corrections. Preface, topical guide, and council minutes removed. Same text as the 1844 edition; no new revelations added. Chronological and topical indexes added in the front.

1835

Kirtland, Ohio

103

1844 1845

Nauvoo, Illinois Liverpool, England

111 111

John A. Widtsoe, Modern Revelation and Modern Questions, The Deseret News, Church Section, 28 January 1939, 6. This list does not include editions published by the Community of Christ (formerly The Reorganized Church of Jesus Christ of Latter Day Saints). The Community of Christ/RLDS Church has continually added revelations to their Doctrine and Covenants, the most recent one being section 164, submitted by President Stephen M. Veazey and accepted by the Community of Christ World Council on 14 April 2010 (see http://www.cofchrist.org/D&C164). Various RLDS splinter groups do not recognize the recent revelations accepted by the main body of the church. 61 The subject of the intended contents of the unfinished Book of Commandments has long been a topic of speculation. Revelation Book 1, the handwritten document which was the source for the Book of Commandments, includes printers markings for an additional nine revelations, and three others had been published in The Evening and Morning Star. It seems likely that, had the Book of Commandments reached publication, it would have had 77 chapters plus a statement by 18 witnesses that the revelations were true. See Appendix 1: Proposed Sixth Gathering of the Book of Commandments, Revelations and Translations, Volume 2, 17393. 62 The chapters were renamed sections, and were numbered, using Roman numerals, up through CII (102). However, the printers mistakenly numbered two sections LXVI (66). 63 Sections added (using the numbering system of the 1981 edition): 103, 105, 112, 119, 124, 127, 128, and 135.
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Year 1876

Location Salt Lake City, Utah

Chapters/Sections 136

1879

Liverpool, England

136 (18791908) 136 + 1 OD (190821)

1921

Salt Lake City, Utah

136 + 1 OD

Notes Prepared by Orson Pratt under the direction of Brigham Young. Added 26 sections,64 bringing the total to 136. Deleted one section (the 1835 Article on Marriage).65 The code names used in seven sections appended with the actual names of the individuals they referred to.66 Divided longer, numbered paragraphs into shorter verses.67 Put the revelations back into chronological order. Included a table of contents at the front. Same text as the 1876 edition; no new revelations added. Published in 1879 in England and in 1880 in Salt Lake City from duplicate plates. Included cross-reference footnotes by Orson Pratt and a topical index at the back. Section numbers changed from Roman to Arabic numerals. Sustained as scripture in General Conference, October 1880.68 A concordance and Wilford Woodruffs 1890 manifesto on plural marriage69 added to the back in 1908. No new revelations were added.70 The Lectures on Faith were removed.71 Text divided into two columns per page. Revised and expanded the 1879 footnotes. Added an explanatory introduction and a chronological table of contents at the front, and a greatly expanded topical index/concordance at the back.

64 Sections added (using the numbering system of the 1981 edition): 2, 13, 77, 85, 87, 10811, 11318, 12023, 12526, 12932, 136. 65 Oliver Cowdery introduced two statements of belief into the first edition of the Doctrine and Covenants during the August 1835 conference where the D&C was accepted as scripture. The first was an Article on Marriage, which outlined the general practice of performing a Latter-day Saint wedding, explained LDS beliefs about the marriage relationship, and denied that the Saints were practicing polygamy (photo reprint at http://josephsmithpapers.org/paperSummary/doctrine-andcovenants-1835#259). This statement remained in the D&C until the 1876 edition, even though plural marriage had been taught since at least 1831, practiced in secret since 1836, and practiced openly since 1852; it was superseded by the 1843 revelation on celestial marriage (section 132.) The second was a statement Of Governments and Laws in General, which has remained in the D&C to this day (1981 D&C 134). The Prophet Joseph Smith was preaching in Michigan at the time Oliver introduced these two articles to the conference; its unknown if he approved of their addition to the D&C at the time, but he did retain them in the 1844 Nauvoo edition. 66 Individuals involved in the United Firm had pseudonyms substituted for their actual names in the 1835 Doctrine and Covenants (sections 78, 82, 92, 96, 103, 104, and 105 in the 1981 edition). For example, Joseph Smith was variously known as Enoch, Gazalem, and Baurak Ale, Sidney Rigdon was Pelagoram and Oliver Cowdery was Olihah. One reason for this was to prevent New York creditors of various Firm members from persecuting other members of the Firm (per Orson Pratt, letter to Brigham Young, 20 November 1852, Historical Department of the Church). The danger of cash-eating frivolous lawsuits against the principals of the Firm was also a real possibility and the names in the Zions camp revelations might give their enemies the ability to pursue the camps leaders and members. Over the years these revelations were published with the pseudonyms, but the reasons for them were forgotten along with whatever logic might have dictated their selection and to whom they referred. Beginning with the 1876 edition, the code names were printed with the actual names in parenthesis beside them (see this sample from 1876 D&C 78: http://books.google.com/books?id=dzJOAAAAYAAJ&pg=PA257). In the 1981 the code names were dropped altogether. See David J. Whittaker, Substituted Names in the Published Revelations of Joseph Smith, BYU Studies 23/1 (Winter 1983), 10312 (https://byustudies.byu.edu/showTitle.aspx?title=5566). 67 Orson Pratts 1876 versification has remained up through the current (1981) edition. 68 See comments by President George Q. Cannon and motion by President Joseph F. Smith, Fiftieth Semi-Annual Conference: Fifth Day, Millennial Star 42/46 (15 November 1880), 724 (http://contentdm.lib.byu.edu/cdm/ref/collection/MStar/id/30501). 69 The Woodruff Manifesto was added as an Official Declaration. This became Official Declaration1 in the 1981 edition. 70 Not counting the addition of the Manifesto in 1908, the number and numbering of sections in the 1876 edition remained the same until 1981. Elder George F. Richards, original chairman of the 1921 Doctrine and Covenants revision committee, wrote in his journal on 29 July 1921 that the committee intended to recommend to the First Presidency that about twenty

2012, Mike Parker

http://bit.ly/ldsarc

For personal use only. Not a Church publication.

Hurricane Utah Adult Religion Class

Doctrine and Covenants: Introduction & Section 1

Week 1, Page 20

Year 1981

Location Salt Lake City, Utah

Chapters/Sections 138 + 2 ODs

Notes Added two new sections72 and the 1978 revelation on the priesthood.73 Added historical notes to Official Declaration1. Completely removed the code names, leaving only the names to which they referred.74 Completely new introduction, section headings, and section summaries. Revised and expanded footnotes and index that matched the 1979 LDS edition of the Bible and the 1981 editions of the Book of Mormon and Pearl of Great Price.

uncanonized revelations be introduced into the D&C. Either the idea was dropped or the First Presidency did not approve the recommendation. (Woodford dissertation, 1:95.) 71 See footnote 29. 72 Sections 137 and 138. These two revelations had been presented and accepted as scripture at the April 1976 General Conference (http://www.lds.org/ensign/1976/05/the-sustaining-of-church-officers). From 1976 to 1981 they were included as an insert in the Pearl of Great Price. 73 The 1978 revelation to Spencer W. Kimball was added as Official Declaration2. 74 See footnote 66. 2012, Mike Parker http://bit.ly/ldsarc For personal use only. Not a Church publication.