D&C 20-22 Quotes and Notes

The Articles and Covenants of the Church

As early as June 1829 Joseph Smith asked Oliver Cowdery to formulate an expression of basic principles and practices of the soon-to-be-organized Church. Oliver in turn asked the Prophet to inquire of the Lord about what he should do. Doctrine and Covenants 18 was given in response to that request. In the revelation Oliver was directed to rely upon the teachings “concerning the foundation of my church, my gospel, and my rock” (D&C 18:4) as contained in the Book of Mormon. Drawing upon the principles in the Book of Mormon, Oliver submitted a manuscript to the Prophet. “Then Joseph Smith, or both he and Oliver Cowdery, revised that document. They put it in the format now found in section 20.”^[1]Joseph Fielding McConkie and Craig Ostler, Revelations of the Restoration, p. 154-155. See also: Robert J. Woodford, “The Articles and Covenants of the Church of Christ and the Book of Mormon,” … Continue reading

The Wall of Separation

The newly formed United States was the perfect seedbed for the Restoration. To really grow and help to change the world, the church had to be planted in soil that would allow it to flourish. America was that soil, a place where the church and the government could co-exist without interference. In 1644 Roger Williams wrote about the possibilities of the Church:

“[T]he faithful labors of many witnesses of Jesus Christ, extant to the world, abundantly proving that the church of the Jews under the Old Testament in the type, and the church of the Christians under the New Testament in the antitype, were both separate from the world; and that when they have opened a gap in the hedge or wall of separation between the garden of the church and the wilderness of the world, God has ever broken down the wall itself, removed the candlestick, and made his garden a wilderness, as at this day.  And that therefore if he will ever please to restore his garden and paradise again, it must of necessity be walled in peculiarity unto himself from the world; and that all that shall be saved out of the world are to be transplanted out of the wilderness of the world, and added unto his church or garden.” ^[2]Roger Williams, The Bloody Tenent of Persecution. See also: James Hutson, Religion and the New Republic: Faith in the Founding of America, Rowman & Littlefield, 1999, p. 85.

D&C 20 A Constitution For the Church

A Call to Basics

Bryce and I discussed in the podcast how this section is a call to basics. What is the function of the Church? What is our purpose? How can we have balance when applying the ideas in this section? Elder Ballard put it this way:

Occasionally we find some who become so energetic in their Church service that their lives become unbalanced. They start believing that the programs they administer are more important than the people they serve. They complicate their service with needless frills and embellishments that occupy too much time, cost too much money, and sap too much energy…One of the most important things we do through the gospel of Jesus Christ is to build people. Properly serving others requires effort to understand them as individuals—their personalities, their strengths, their concerns, their hopes and dreams—so that the correct help and support can be provided. Frankly, it’s much easier to just manage programs than it is to understand and truly serve people…Our goal should always be to use the programs of the Church as a means to lift, encourage, assist, teach, love, and perfect people…Programs are tools. Their management and staffing must not take priority over the needs of the people they are designed to bless and to serve ^[3]M. Russell Ballard, “O Be Wise,” Ensign, Nov 2006, 17-18.

D&C 20 What it Contains

This document is in the handwriting of Oliver Cowdery^[4]Dean Jessee, then of the Historical Department of the Church, verified that the handwriting was that of Oliver Cowdery. See Woodford, “Articles and Covenants.” and is three pages in length. It begins: “A commandment from God unto Oliver how he should build up his Church & the manner thereof.” It ends: “Written in the year of our Lord & Saviour 1829—A true copy of the Articles of the Church of Christ. O.C.”

The body of the document is composed of scriptures from the Book of Mormon and the Doctrine and Covenants interspersed with commentary by Oliver Cowdery.^[5] For the complete text of this document, see Robert J. Woodford, “The Historical Development of the Doctrine and Covenants” (Ph.D. dissertation, Brigham Young University, 1974), … Continue reading Through these, Oliver Cowdery established several important doctrinal truths. First, because the world is becoming a more wicked place, there is a great need to repent and be baptized. He then explained the procedures for proper baptism.

Second, he established that men are to be ordained to the priesthood, and he demonstrated the proper method of performing these ordinations. Those who are so ordained are to pray for the Church and teach the members the truths of the gospel.

Third, he explained the doctrine concerning the sacrament. The members are to meet together often to partake of it. He related from the scriptures the form of the ordinance, including the prayers that should be said. He also included the warning from 3 Nephi about partaking of the sacrament unworthily.

Fourth, he taught that the Church members should meet together often to tell each other of their progress toward eternal life, and he explained a standard of moral conduct which every member should live. He also explained that those who will not repent must be cast out of the Church.

Finally, he issued a call for all people to come to Christ and take his name upon them. If they will walk uprightly before the Lord, then his grace is sufficient for them.^[6]Woodford, “Articles and Covenants.”

The Production of D&C 20

Robert Woodford explains:

Oliver Cowdery submitted his manuscript to Joseph Smith. Then Joseph Smith, or both he and Oliver Cowdery, revised that document.^[7]Woodford explains that the Doctrine and Covenants was edited over time, especially as many 1835 revisions occurred. How did it apply to the members of the church? Were they under obligation to abide … Continue reading

They put it in the format now found in section 20. In its finished form, section 20 still retains some of the characteristics of the early draft by Oliver Cowdery. From the evidence put forth by historian Robert Woodford, Section 20 is a composite revelation.^[8]For more details on this see The Historical Development of the Doctrine and Covenants, pgs 284-293. Evidence exists that demonstrably shows that at least some of Section 20 was received in the summer of 1829.^[9]Ibid., p. 287. See also the introduction to Section 20.It is also clear from historical sources that some of Section 20 was received and inserted into this revelation in 1835, 5 years after the organization of the church.^[10]See: Woodford, Historical Development, p. 291-293. He writes, “…this section has numerous additions and deletions… at one time Section 22 was part of this section (Section 20), and then later … Continue reading

The importance attached to Doctrine and Covenants 20 by early members of the Church is obvious from the many historical accounts of its use. Joseph Smith had the complete articles and covenants of the Church read aloud at the first conference of the Church in June 1830. The members of the church then received it as the word of the Lord by the “unanimous voice of the whole congregation.”  Thus, section 20 became the first revelation of this dispensation canonized by the Church.  Since that time, the leaders of the Church have made sure that the basic practices of the Church correspond with this revelation. Joseph Smith and other leaders read the articles and covenants to the congregation at succeeding conferences. Presumably they did that so members and new converts might retain in their minds the truths revealed in it.^[11]Woodford, “Articles and Covenants.” Woodford continues: The articles and covenants of the Church may have served an additional purpose. Some researchers feel that it may be the certificate of … Continue reading

Such men as Zebedee Coltrin^[12]Zebedee’s copy can be seen here at JosephSmithPapers.org., Orson Hyde^[13]Orson Hyde’s copy can be seen here., A. Sidney Gilbert^[14]Sidney Gilbert’s copy can be seen here., Orson Pratt, Wilford Woodruff, and others had manuscript copies of this revelation. They took their copies with them when they went on short missionary journeys or on preaching assignments to branches of the Church. They read the articles and covenants of the Church aloud in the meetings they conducted for the benefit of those people.^[15] Woodford, “Articles and Covenants.” See also Woodford’s dissertation The Historical Development of the Doctrine and Covenants, p. 293. See also: The Archives of The Church of Jesus Christ … Continue reading

Section 20 was in part a creedal statement of belief that the missionaries could take to the places they visited and use in their missionary efforts. When people asked the missionaries what we believed, they would use this document to outline the basic tenets of our faith. As Woodford explains, “In one short reading they could gain a comprehensive overview of the whole Church.”^[16]See Woodford, “Articles and Covenants.” He continues: Many other churches have formulated similar confessions of their faith. Some have designated these confessions as their creed, others as … Continue reading

Why creeds and confessions?

Many of the churches of the 1800’s had confessions, creeds, platforms or articles of faith where they presented a brief outline of their beliefs to outsiders. Section 20 has many parallels to confessions of Christian denominations that existed in the early 1800’s. One author explained it this way:

Creeds and Confessions, therefore, have been found necessary in all ages and branches of the Church, and, when not abused, have been useful for the following purposes: (1.) To mark, disseminate and preserve the attainments made in the knowledge of Christian truth by any branch of the Church in any crisis of its development. (2.) To discriminate the truth from the glosses of false teachers, and to present it in its integrity and due proportions. (3.) To act as the basis of ecclesiastical fellowship among those so nearly agreed as to be able to labor together in harmony. (4.) To be used as instruments in the great work of popular instruction.^[17] A.A. Hodge, A Short History of Creeds and Confessions. Accessed 2.8.21.

Creeds in the History of Christianity

While Latter-day Saints are not required to subscribe to the creeds of traditional Christianity, I find it useful to at least make students aware of these creeds and to read some of them to give them a feel for how Christians viewed themselves at certain periods of history. I also believe it is useful to know how to historically orient these creeds, meaning that it is important to see that in many ways these creeds were polemical- attacks against what they considered heretical at that time. Section 20 is no exception.^[18]See the polemics, or attacks against some of the things that Joseph disagreed with in Section 20. For example, verses 32-33. This verse is an attack of the Calvinist doctrine of The Perseverance … Continue reading

The Three Universal Creeds of Christendom

Some Christian thinkers have used the term “The Three Universal or Ecumenical Creeds” to describe the following: 1) Apostle’s Creed, 2) The Nicene Creed, and 3) The Athanasian Creed.

The Apostle’s Creed

This creed did not come from Jerusalem nor of apostolic origin^[19]At least from the apostles as we use the term as members of the Church of Jesus Christ of Latter-day Saints. By this I mean that the 12 apostles of Jesus did not create this document, rather, it is … Continue reading, this statement of belief arose through the natural expansion of a trinitarian formula because of the inner needs of the church and in its opposition to the teachings of Marcion of Sinope (85-160 CE), an individual who advocated the belief that there were two gods- the god of the Old Testament and the god of the New. Marcion accepted as authentic all of Paul’s letters and the Gospel of Luke, but he did not include the Old Testament books in his canon.^[20]Bart Ehrman gives an excellent synopsis of Marcion’s ideas: Of what did Marcion’s canon consist? First and most obviously, it did not include any of the Jewish Scriptures (the “Old” … Continue reading

The Apostle’s Creed came out of conflict and were directed toward those who opposed one or another aspect of said creed. The Apostle’s Creed and Nicene Creed were specifically used as tools to help Christians define heresy and to root out these views in the church in the fourth century.^[21]The proto-orthodox claim to represent the apostolic teaching eventuated in a set of doctrinal affirmations that expressed for them the true nature of the religion. By the second century, before there … Continue reading

The Apostle’s Creed^[22]This is most likely the 700 AD version. See Fairbaim and Reeves, Story of the Creeds. See also: John H. Leith, ed., Creeds of the Churches: A Reader in Christian Doctrine, from the Bible to … Continue reading reads as follows:

I believe in God the Father Almighty, Maker of heaven and earth. And in Jesus Christ, His only Son, our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried; He descended into hell; the third day He rose again from the dead; He ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence He shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy catholic Church, the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen.^[23]This creed experienced textual development over time. See Fairbaim and Reeves, Story of Creeds and Confessions: Tracing the Development of the Christian Faith, chapter 6, The Apostle’s Creed. … Continue reading

The Nicene Creed – 325 AD

The Nicene Creed resulted from the disagreement between two theologians of the fourth century: Arius and Athanasius. They struggled to define who God was, and over the period of their struggle, and with the help of an emperor, a new creed developed which worked to define Christianity for believers for almost two thousand years.^[24]The tensions in Origen’s doctrine of God became more clearly focused in the teachings of Arius (d. 336), a presbyter of Alexandria. Arius forced the church to define its understanding of the divine … Continue reading

Arius saw Jesus as a creation of God while Alexander pushed for the idea that the Father and the Son were both of the same substance, or homoousious.^[25]Homoousious, a word meaning “of the same substance.” This word was used in debates with a similar word: Homoiousios. Used by Eusebius of Caesarea, homoiousios means “of a similar … Continue reading The Nicene Creed, what one commentator has aptly called “a fight in the dark,”^[26]Joseph Fielding McConkie, Sons and Daughters of God: The Loss and Restoration of Our Divine Inheritance, Bookcraft, 1994, p. 120-138. was the result of this controversy, a creed which was put together by Constantine in an effort to unite the Christians.

This creed was the result of a decision of 318 bishops, 6 of which were from the West, who worked to formulate a statement of belief that would help Christians define what they thought of the Father, Son and the Holy Ghost. One of the main questions these bishops wanted to work out was the issue of whether the Logos was really also the Father, “thus assuring that Christians are pure monotheists, or whether Logos was begotten in some way by the Father and is thus separate from and subordinate to him.”^[27]McConkie, Sons and Daughters, p. 129.

The Nicene Creed reads as follows: I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made; who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man, and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again according to the Scriptures; and ascended into heaven, and sitteth on the right hand of the Father; and He shall come again with glory to judge the quick and the dead; whose kingdom shall have no end.

And I believe in the Holy Ghost, the Lord and Giver of life, who proceedeth from the Father and the Son; who with the Father and the Son together is worshiped and glorified; who spake by the Prophets. And I believe in one holy catholic and apostolic Church.I acknowledge one Baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen.

The Athanasian Creed 500 AD

There are multiple translations of this creed, with this particular version coming from APuritansMind.com

Whoever wills to be in a state of salvation, before all things it is necessary that he hold the catholic (universal) faith, which except everyone shall have kept whole and undefiled without doubt he will perish eternally.

Now the catholic faith is that we worship One God in Trinity and Trinity in Unity, neither confounding the Persons nor dividing the substance. For there is one Person of the Father, another of the Son, another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit, is One, the Glory equal, the Majesty coeternal. Such as the Father is, such is the Son, and such is the Holy Spirit; the Father uncreated, the Son uncreated, and the Holy Spirit uncreated; the father infinite, the Son infinite, and the Holy Spirit infinite; the Father eternal, the Son eternal, and the Holy Spirit eternal. And yet not three eternals but one eternal, as also not three infinites, nor three uncreated, but one uncreated, and one infinite. So, likewise, the Father is almighty, the Son almighty, and the Holy Spirit almighty; and yet not three almighties but one almighty. So the Father is God, the Son God, and the Holy Spirit God; and yet not three Gods but one God. So the Father is Lord, the Son Lord, and the Holy Spirit Lord; and yet not three Lords but one Lord. For like as we are compelled by Christian truth to acknowledge every Person by Himself to be both God and Lord; so are we forbidden by the catholic religion to say, there be three Gods or three Lords. The Father is made of none, neither created nor begotten. The Son is of the Father alone, not made nor created but begotten. The Holy Spirit is of the Father and the Son, not made nor created nor begotten but proceeding. So there is one Father not three Fathers, one Son not three Sons, and one Holy Spirit not three Holy Spirits. And in this Trinity there is nothing before or after, nothing greater or less, but the whole three Persons are coeternal together and coequal. So that in all things, as is aforesaid, the Trinity in Unity and the Unity in Trinity is to be worshipped. He therefore who wills to be in a state of salvation, let him think thus of the Trinity.

But it is necessary to eternal salvation that he also believe faithfully the Incarnation of our Lord Jesus Christ. The right faith therefore is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and Man. He is God of the substance of the Father begotten before the worlds, and He is man of the substance of His mother born in the world; perfect God, perfect man subsisting of a reasoning soul and human flesh; equal to the Father as touching His Godhead, inferior to the Father as touching His Manhood. Who although He be God and Man yet He is not two but one Christ; one however not by conversion of the Godhead in the flesh, but by taking of the Manhood in God; one altogether not by confusion of substance but by unity of Person. For as the reasoning soul and flesh is one man, so God and Man is one Christ. Who suffered for our salvation, descended into hell, rose again from the dead, ascended into heaven, sits at the right hand of the Father, from whence He shall come to judge the living and the dead. At whose coming all men shall rise again with their bodies and shall give account for their own works. And they that have done good shall go into life eternal, and they who indeed have done evil into eternal fire.

This is the catholic faith, which except a man shall have believed faithfully and firmly he cannot be in a state of salvation.

Neither the Nicene Creed nor the Athanasian Creed are found in any gospel. As one LDS author notes, “It derives from no utterance of Christ nor from the words of any of his Apostles. It directly contradicts the plain language of the New Testament. Its ideas cannot even be expressed in scriptural language; they are cloaked in that of the Greek philosopher whence they came. Its best defense is the admission that it is a mystery and as such is indefensible.”^[28]McConkie, Sons and Daughters, p. 136.

Edward Gibbon puts it this way, “The most sagacious of the Christian theologians, the great Athanasius (Alexander’s later student) himself, has candidly confessed that whenever he forced his understanding to mediate on the divinity of the Logos, his toilsome and unavailing efforts recoiled on themselves; that the more he thought, the less he comprehended; and the more he wrote, the less capable was he of expressing his thoughts.”^[29]Edward Gibbon, The History of the Decline and Fall of the Roman Empire, p. 392.

Other Creedal Statements of Belief

Calvin’s Catechism

The Anabaptist Confession 1659

The 1655 Midland Confession of Faith

A statement of faith of a group of churches in the Midlands of England.

Accessed from APuritansMind

1st. We believe and profess, that there is only one true God, who is our God, who is eternal, almighty, unchangeable, infinite, and incomprehensible; who is a Spirit, having His being in Himself, and giveth being to all creatures; He doth what He will, in heaven and earth; working all things according to the counsel of His own will.

2nd. That this infinite Being is set forth to be the Father, the Word, and the Holy Spirit; and these three agree in one. 1 John 5:7.

3rd. We profess and believe the Holy Scriptures, the Old and New Testament, to be the word and revealed mind of God, which are able to make men wise unto Salvation, through faith and love which is in Christ Jesus; and that they are given by inspiration of God, serving to furnish the man of God for every good work; and by them we are (in the strength of Christ) to try all things whatsoever are brought to us, under the pretence of truth. 2 Timothy 3:15-17; Isaiah 8:20.

4th. That though Adam was created righteous, yet he fell through the temptations of Satan; and his fall overthrew, not only himself, but his posterity, making them sinners by his disobedience; so that we are by nature children of wrath, and defiled from the womb, being shapen in iniquity and conceived in sin. Psalm 2:13; Romans 5:12-15.

5th. That God elected and chose, in His Eternal counsel, some persons to life and salvation, before the foundation of the world, whom accordingly He doth and will effectually call, and whom He doth so call, He will certainly keep by His power, through faith to salvation. Acts xiii.48; Ephesians 1:2-4; 2 Thessalonians 2:13; 1 Peter 1:2, etc.

6th. That election was free in God, of His own pleasure, and not at all for, or with reference to , any foreseen works of faith in the creature, as the motive thereunto. Ephesians 1:4, Romans 11:5,6.

7th. That Jesus Christ was, in the fullness of time, manifested in the flesh; being born of a woman; being perfectly righteous, gave himself for the elect to redeem them to God by his blood. John 10:15; Ephesians 5:25-27; Rev. 5:9.

8th. That all men until they be quickened by Christ are dead in trespasses — Ephesians 2:1; and therefore have no power of themselves to believe savingly — John 15:5. But faith is the free gift of God, and the mighty work of God in the soul, even like the rising of Christ from the dead — Ephesians 1:19. Therefore consent not with those who hold that God hath given power to all men to believe to salvation.

9th. That Christ is the only true King, Priest, and Prophet of the Church. Acts 2:22-23; Hebrews 4:14, etc; 8:1, etc.

10th. That every man is justified by Christ — Romans 8:33; 1 Cor. 6:11; apprehended by faith; and that no man is justified in the sight of God partly by Christ and partly by works. Romans 3:20,28,30; Gal. 5:4.

11th. That Jesus of Nazareth, of whom the scriptures of the Old Testament prophesied, is the true Messiah and Saviour of men; and that He died on the cross, was buried, rose again in the same body in which He suffered and ascended to the right hand of the majesty on high, and appeareth in the presence of God, making intercession for us.

12th That all those who have faith wrought in their hearts by the power of God, according to his good pleasure, should be careful to maintain good works, and to abound in them, acting from principles of true faith and unfeigned love, looking to God’s glory as their main end. Titus 3:8; Heb. 9:6; 1 Cor. 6:10 and 31.

13th. That those who profess faith in Christ, and make the same appear by their fruits, are the proper subjects of Baptism. Matthew 28:18,19.

14th. That this baptizing is not by sprinkling, but dipping of the persons in the water, representing the death, burial, and resurrection of Christ. Romans 6:3,4; Colossians 2:12; Acts 8:38,39.

15th. That persons so baptized ought, by free consent, to walk together, as God shall give opportunity in distinct churches, or assemblies of Zion, continuing in the Apostles’ doctrine and fellowship, breaking of bread and prayers, as fellow-men caring for one another, according to the will of God. All these ordinances of Christ are enjoined in His Church, being to be observed till his Second Coming, which we all ought diligently to wait for.

16th. That at the time appointed of the Lord, the dead bodies of all men, just and unjust, shall rise again out of their graves, that all may receive according to what they have done in their bodies, be it good or evil.

It is worth noting that these statement of belief came out of the Christian tradition that emphasized belief in something while also marking out lines of distinction where heretical doctrines exist. Knowing that creeds came out of doctrinal disputes is vital to seeing how creeds worked, why Christians used them, and why section 20 has relevance today in the church.

D&C 20.1 – 1830 Years since the Coming of the Lord

Does this verse justify pinpointing the date of the birth of Jesus Christ?

The Church of Jesus Christ of Latter-day Saints has taken no official position on the exact date of Christ’s birth. In his 1915 classic Jesus the Christ, Elder James E. Talmage maintained that Jesus Christ was born on April 6 in the year 1 BC. Elder Talmage was apparently the first LDS writer to propose this specific date.^[30]See Jeffrey R. Chadwick, Dating the Birth of Christ, BYU Studies Quarterly, 49.4. In his article, Chadwick draws upon many sources—scriptural, historical, archeological, and astronomical—to … Continue reading

Does this give the exact year of Christ’s birth? That calculation places too much weight on what may have been an elaborate phrase of dating or an incidental statement. The first edition of the Doctrine and Covenants Commentary (Hyrum M. Smith) cautioned against using this to prove that Christ was born at the exact beginning of the Christian Era; J. Reuben Clark and Bruce R. McConkie have also cautioned a literal reading of this verse. Part of the problem is that Christ was alive at the death of Herod the Great, an event of 4 B.C. in careful chronologies.” ^[31]Robert L. Millet and Kent P. Jackson, eds., Studies in Scripture, Vol. 1: The Doctrine and Covenants. Deseret Book, 1989, 114 – 115.

D&C 20.1 – It being organized agreeable to the laws of our country

John K. Carmack speaks about how the church was organized according to the laws of New York based on a statute that was updated in 1813.^[32]Elder Carmack writes, “…the Church was “regularly organized and established agreeable to the laws of our country.” To what laws does the statement refer? By 1830, the United States … Continue reading

Who Attended That Day?

The six original members of the church were:

1. Joseph Smith
2. Oliver Cowdery
3. Hyrum Smith
4. Samuel H. Smith
5. David Whitmer
6. Peter Whitmer

Doyle Green writes, “In addition, there were a “few” friends who had been invited to attend, perhaps not more than thirty altogether. Among these were the Prophet’s father, Joseph Smith, Sr., and his beloved mother, Lucy Mack Smith. Both had believed his story and had encouraged him in the work from the beginning.

No original minutes are available of the proceedings of the day, and there is perhaps a question about the exact order in which some of the events occurred, but there is agreement on what transpired.”^[33]Doyle Green, April 6, 1830: The Day the Church Was Organized. Ensign, January 1971. Joseph Fielding McConkie and Craig Ostler include Martin Harris and Orrin Porter Rockwell to the names of … Continue reading

D&C 20.5-16 The Book of Mormon

D&C 20.11 Proving that the scriptures are true

Three reasons for which the Lord gave us the Book of Mormon are stated in these verses. First, in an age when the reliability of the Bible is constantly questioned, the Book of Mormon comes forth as proof of the Bible’s credibility. It is an independent witness of the principle of revelation, of the prophetic office as known to the ancients, of the ministry of angels, and of the saving principles of the gospel. The Book of Mormon reaffirms the promises made to the fathers relative to the redemption of Israel. It fulfills biblical prophecy concerning the visit of Christ to these “other” sheep (John 10:16). It also fulfills prophecy about a book that would come forth to aid in the gathering of Israel (Isaiah 29:11-12, 14, 18; Ezekiel 37:15-28). Second, the Book of Mormon constitutes a sure proof that Joseph Smith is a prophet. A host of internal evidences verify that the book is not the work of men, not the least of which is the invitation given to all honest seekers of truth to inquire of God relative to the book’s truthfulness (Moroni 10:3-5). Third, the Book of Mormon evidences that God is the same yesterday, today, and forever.^[34]Revelations of the Restoration, p. 157-158.

D&C 20.17-28 Creation, Fall, Atonement, Baptism

D&C 20.18 In God’s Image

The biblical declaration that man is created in the image and likeness of God has been robbed of its purpose and meaning by historical Christianity (Genesis 1:27). Having determined that God has no corporeal image, apostate Christianity can only conclude that this biblical passage cannot possibly mean what it says. This text is argued to have reference to some part of the mind or spirit of man rather than the body as the context clearly suggests.^[35]Revelations of the Restoration, p. 159.

D&C 20.29-37 Repentance, Justification, Sanctification

On Justification, see: Paul’s Teaching regarding Justification: An Analysis of Romans 3.21-8.39.

On Sanctification, see: Saved by Grace, Changed by Grace, An Analysis of Romans 6.1-7.6.

D&C 20.38-67 Duties of Priesthood Offices: Elders, Priests, Teachers, Deacons

William Hartley details the development of the offices and ages of the Aaronic Priesthood in his article From Men to Boys: LDS Aaronic Priesthood Offices, 1829-1996. In his article he shows how the Aaronic Priesthood experienced a six stage transformation.^[36]William Hartley sees the stages beginning with the period of 1829-46 where adult males were called to offices in the Aaronic Priesthood, to 1847-77, where men holding the Melchizedek Priesthood … Continue reading

D&C 20.41 Laying on of hands. Rich symbolism is associated with all gospel ordinances. The hand is a symbol of power or authority, the extended hand a symbol of friendship, confidence, and trust. The laying on of hands represents the placing of God’s hand or power upon the head of the one being blessed (D&C 36:1-2).

In restoring the Aaronic Priesthood to Joseph Smith and Oliver Cowdery, John the Baptist told them that the Aaronic Priesthood was without “the power of laying on hands for the gift of the Holy Ghost.” This authority, he explained, would be given to them by Peter, James, and John who would restore the “Priesthood of Melchizedek” (Joseph Smith- History 1:70, 72). This evidences that the laying on of hands to confer blessings or authority reaches back to ancient times. Indeed, whenever the higher priesthood has been on the earth the authority to bestow the gift of the Holy Ghost has existed also.^[37]Revelations of the Restoration, p. 166-167.

D&C 20.46 Priest’s Duty

In the early history of the Church, those holding the office of a priest were, on occasion, called to serve as missionaries. This was the case with Wilford Woodruff, who observed, “I went out as a priest, and my companion as an elder, and we traveled thousands of miles, and had many things manifested to us. I desire to impress upon you the fact that it does not make any difference whether a man is a priest or an apostle, if he magnifies his calling. A priest holds the key of the ministering of angels. Never in my life, as an apostle, as a seventy, or as an elder, have I ever had more of the protection of the Lord than while holding the office as a priest” (Discourses, 300). Again Woodruff testifed, “I had the administration of angels while holding the office of a priest” (Discourses, 298).^[38]Ibid., p. 167-168.

D&C 20.66 Traveling bishops. In February 1831 Edward Partridge became the first man called to serve as a bishop in this dispensation (D&C 41:9). In December of that same year Newel K. Whitney was also called to serve in that capacity (D&C 72). These men served as regional or traveling bishops: Whitney for Ohio and the eastern states, Partridge for Missouri. Congregations of the Saints were not divided into what are now called wards, presided over by a standing bishop, until the early 1840s in Nauvoo.^[39]Ibid., p. 168.Priesthood offices beyond those four are mentioned in verses 66–67, but these verses weren’t part of the original Articles and Covenants of the Church; they were added with the publication of the first edition of the Doctrine and Covenants in 1835. There seems to be some degree of Joseph being taught as he moved forward regarding the organization of priesthood and the offices of the priesthood. The offices and organization seem to have been revealed to Joseph in stages.^[40]The phrase “Melchizedek Priesthood” first appears in D&C 68, but the passage concerning it (68:15b–21) was not part of the original (1 November 1831) revelation; it was added for the 1835 … Continue reading

D&C 20.68-69 Duties of Members

D&C 20.70-71 The Blessing of Children

D&C 20.72-74 The Mode of Baptism

McConkie and Ostler write:

For nearly two thousand years the historical Christian world has debated the necessity, mode, and purpose of baptism. Among their number the matter remains hopelessly unresolved. Indeed, the only possible resolution of this and a host of other issues can be found in a new dispensation of the gospel. That is, the simple truths of salvation must be dispensed anew from the heavens. This, of course, is precisely what happened with this revelation and the organization of the Church under the direction of Joseph Smith. Given that the God of the historical Christian world has surrendered both speech and the attendant right to give revelation, such a solution is rejected by them. Yet, despite all of their objections, John the Baptist has indeed returned to earth and restored the authority by which he baptized the Son of God and a host of other faithful souls. He conferred that authority upon the heads of Joseph Smith and Oliver Cowdery and had them baptize each other. Now in this revelation, in concert with the revelation on baptism given to the Nephites (3 Nephi 11:23-27), the mode of baptism is restored. This instruction, of necessity, preceded the organization of the Church.^[41]Revelations of the Restoration, p. 170.

D&C 20.75-79 The Sacrament

Elder Dallin H. Oaks commented on these verses when he stated, “It is significant that when we partake of the sacrament we do not witness that we take upon us the name of Jesus Christ. We witness that we are willing to do so. . . . The fact that we only witness to our willingness suggests that something else must happen before we actually take that sacred name upon us in the most important sense.

“What future event or events could this covenant contemplate? The scriptures suggest two sacred possibilities, one concerning the authority of God, especially as exercised in the temples, and the other—closely related— concerning exaltation in the celestial kingdom. . . .

“Willingness to take upon us the name of Jesus Christ can therefore be understood as willingness to take upon us the authority of Jesus Christ. According to this meaning, by partaking of the sacrament we witness our willingness to participate in the sacred ordinances of the temple and to receive the highest blessings available through the name and by the authority of the Savior when he chooses to confer them upon us” ^[42]Conference Report, April 1985, 102-3.

D&C 21 The Role of The Prophet

D&C 21.1 There shall be a record kept among you…

“A revelation to the newly organized Church on 6 April 1830 (D&C 21:1) initiated record keeping as an essential responsibility for the Latter-day Saints. Almost immediately, Oliver Cowdery began work on a Church history, and minutes were kept of the first meetings. Many of the early Saints began keeping diaries ‘to comply with a requirement, oft repeated by the prophet Joseph Smith, ‘That every man should keep a daily journal.’ ^[43]Diary of Oliver Boardman Huntington, typescript, p. 25, LDS Church Archives.

“In 1832, the year after his arrival in Kirtland, Ohio, the Prophet began his own personal record, a document that contains his reflections about his early experiences. Since he subsequently depended heavily upon secretaries to write for him or at his dictation, this 1832 record is the only account of his early religious experiences in his own handwriting.” ^[44]Dean C. Jessee, “Joseph Smith Jr.-in His Own Words, Part 1,” Ensign, Dec. 1984, 24

D&C 21.4-5 Give heed unto all his words and commandments…

Loyalty to the Lord carries an obligation of loyalty to those called by the Lord to lead His Church. He has empowered that men be ordained to speak in His holy name. As they guide His unsinkable boat safely toward the shore of salvation, we would do well to stay on board with them. “No waters can swallow the ship where lies / The Master of ocean and earth and skies.”

Nevertheless, some individuals want to jump “out of the boat” before reaching land. And others, sadly, are persuaded out by companions who insist that they know more about life’s perilous journey than do prophets of the Lord. ^[45]Elder Russell M. Nelson, “Endure and Be Lifted Up,” Ensign, May 1997, 72

Brigham Young, tempted to be critical of the Prophet Joseph at one time in his life, related the following experience:

“I clearly saw and understood, by the spirit of revelation manifested to me, that if I was to harbor a thought in my heart that Joseph could be wrong in anything, I would begin to lose confidence in him, and that feeling would grow from step to step, and from one degree to another, until at last I would have the same lack of confidence in his being the mouthpiece for the Almighty. …

“I repented of my unbelief, and that too, very suddenly; I repented about as quickly as I committed the error. It was not for me to question whether Joseph was dictated by the Lord at all times and under all circumstances. …

“It was not my prerogative to call him in question with regard to any act of his life. He was God’s servant, and not mine. He did not belong to the people but to the Lord, and was doing the work of the Lord.” ^[46]In Journal of Discourses, 4:297. See also: Ezra Taft Benson, “Valiant in the Testimony of Jesus,” Ensign, May 1982, 64.

The Experience at Hawn’s Mill: October 30, 1838

Jacob Hawn (sometimes spelled “Haun”) was one of the first settlers along Shoal Creek in northwestern Missouri. He built a mill and called the settlement Hawn’s Mill; it was about a day’s walk from the large Latter-day Saint center in Far West. Hawn was not a member of the Church, but he was friendly with the group of Latter-day Saints who settled near his mill in the late 1830s.^[47]Hawn’s Mill Massacre, Restoration and Church History Topics, accessed 2.16.21

On October 30, 1838, as part of the escalating violence that drove early Saints out of the state of Missouri, a company of rogue militiamen attacked the Saints at Hawn’s Mill. While women and most children from the settlement hid in the woods, a group of Latter-day Saint men and boys sought shelter in the blacksmith’s shop. The attackers surrounded the shop and shot repeatedly through the gaps between the roughly hewn log walls, killing both those inside the shop and those who attempted to surrender. After the initial attack, they dragged out several young boys who had hidden under the blacksmith’s bellows and shot them execution style. Seventeen Latter-day Saints were killed and another 12 to 15 were wounded.

John D. Lee shared this memory of the events surrounding this tragedy:

There was a settlement on Log Creek, between three and five miles east from Far West. It was quite a rich settlement. A man named Haughn had just completed a good flouring mill on the creek. The morning after the battle of Crooked River, Haughn came to Far West to consult with the Prophet concerning the policy of the removal of the settlers on Log Creek to the fortified camps. Col. White and myself were standing by when the Prophet said to him, “Move in, by all means, if you wish to save your lives.” Haughn replied that if the settlers left their homes, all of their property would be lost, and the Gentiles would burn their houses and other buildings. The Prophet said, “You had much better lose your property than your lives. One can be replaced, the other cannot be restored; but there is no need of your losing either if you will only do as you are commanded.” Haughn said that he considered the best plan was for all of the settlers to move into and around the mill, and use the blacksmith’s shop and other buildings as a fort in case of attack; in this way he thought they would be perfectly safe. “You are at liberty to do so if you think best,” said the Prophet. Haughn then departed, well satisfied that he had carried his point. The Prophet turned to Col. White and said, “That man did not come for counsel, but to induce me to tell him to do as he pleased; which I did. Had I commanded them to move in here and leave their property, they would have called me a tyrant. I wish they were here for their own safety. I am confident that we will soon learn that they have been butchered in a freightful manner.”^[48]John D. Lee, Writings of John D. Lee, Edited by Samuel Nyal Henrie, 61-62.

James E. Faust shared this experience:

As a young stake president, I met many of the General Authorities when they came to speak at our stake conferences. That was a great experience! President Hugh B. Brown, as an Assistant to the Twelve, came to one of our stake conferences just a week before he was sustained as a member of the Council of the Twelve. We enjoyed his warm spirit and his good humor. As I helped him with his coat and walked out to his car with him, I asked, “Elder Brown, do you have any personal advice for me?” “Yes. Stick with the Brethren.” He did not choose to elaborate or explain, but he left that indelible message: Have the simple faith to follow the Brethren.

My grandmother, Maud Wetzel Faust, used to tell her young grandsons about going to general conference when President Brigham Young presided. With the exception of the Prophet Joseph Smith, she had known all of the presidents of the Church, up to Heber J. Grant. From her observations over the years, she had this to say: “Those who have turned their backs on the Brethren have not prospered.” Then she proceeded to tell of a few examples. What caused her to impart this lesson to her grandsons I do not know, but I would certainly wish all of us would have the simple faith to “stick with the Brethren.” ^[49]James E. Faust, Reach Up for the Light [Salt Lake City: Deseret Book Co., 1990], 18.

The Whitmer family will struggle with this idea, indeed, it is ironic that Joseph receives this revelation in their home on the very day that the church was organized. In the presence of the Whitmer family Joseph is acknowledged by the Lord as his spokesman, something David Whitmer will later reject.^[50]See: D&C 14-17 Quotes and Notes. See also: Kenneth Godfrey, David Whitmer and the Shaping of Latter-day Saint History. See also the introduction to the book by Lyndon W. Cook, The David Whitmer … Continue reading

D&C 21.6 By Doing These Things

McConkie and Ostler give the following commentary:

The gates of hell shall not prevail against you. A gate prevails when it keeps us in from or out of the place we desire to go. Because of the atonement of Christ the gates of hell— that is the place of departed spirits—will not prevail. Ultimately all spirits will be reunited with their bodies in a union that is inseparable.

The promise given in this verse is that the prince of darkness and all the legions of hell cannot prevail over the Saints of God. As the Lord would yet tell Joseph Smith of his enemies, “Their bounds are set, they cannot pass. Thy days are known, and thy years shall not be numbered less; therefore, fear not what man can do, for God shall be with you forever and ever” (D&C 122:9). Such is the promise here granted to all the household of faith.

Disperse the powers of darkness from before you. The battle for the souls of men is between light and darkness, truth and error, righteousness and wickedness. The promise given here is that darkness will be dispelled by light, falsehood by truth, and wickedness by righteousness for those who trod the path of holiness. To the extent that they heed the voice of the living prophet they too will become prophets, and light and truth will be their companions.

Cause the heavens to shake for your good. As we choose to march with the armies of heaven, they choose to march with us. “The rights of the priesthood,” Joseph Smith taught, “are inseparably connected with the powers of heaven.” These powers, he said, “cannot be controlled nor handled only upon the principles of righteousness” (D&C 121:36). ^[51]McConkie and Ostler, Revelations of the Restoration, p. 177, italics in the original.

D&C 21.9 Believe on These Words

Elder Bruce R. McConkie said, “The test of discipleship is how totally and completely and fully we believe the word that was revealed through Joseph Smith, and how effectively we echo or proclaim that word to the world” ^[52]Elder Bruce R. McConkie, “This Generation Shall Have My Word Through You,” June 1980 Ensign, 7.