Heirs of telestial glory do not deny the Holy Ghost, but they do not receive it either. They do not want the gospel of Jesus Christ. They receive only a portion of what Christ offers them, but they are saved. When the visions ended, the Lord commanded Joseph and Sidney to write them before the Holy Ghost left them. They marveled and acknowledged their inability to conceive of or communicate what they had seen.
They saw much the Lord commanded them not to write. Section 76 testifies. Two eyewitnesses repeatedly declare what they saw, heard, and understood.
It is powerful evidence. Wilford Woodruff read section 76 before he ever met Joseph. Personal righteousness made no difference. It showed me the power of God and the righteousness of God in dealing with the human family.
Before I saw Joseph I said I did not care how old he was, or how young he was; I did not care how he looked.
Elder Boyd K. Times and Seasons , —6. History of the Church, Deseret Weekly News , , page One simple verse, John , sparked this panoramic vision of the afterlife and the final state of men and women.
Most of the information we know about how the vision was received comes from Philo Dibble, who was present while the vision was received in the John Johnson home. Then he would relate what he had seen or what he was looking at. This manner of conversation was repeated at short intervals to the end of the vision, and during the whole time not a word was spoken by any other person. Not a sound nor motion made by anyone but Joseph and Sidney, and it seemed to me that they never moved a joint or limb during the time I was there, which I think was over an hour, and to the end of the vision.
Joseph wore black clothes, but at this time seemed to be dressed in an element of glorious white, and his face shone as if it were transparent, but I did not see the same glory attending Sidney. They recorded the vision shortly after receiving it and signed both of their names at the end.
Sidney signed first, indicating that he was most likely the scribe; however, the earliest copy of the vision we have is in the handwriting of Frederick G. Accordingly, on the 16 th of February, See also the preceding entry for 11 Nov.
This table skips from 8 July —A to 8 July —C because the revelation not shown here, 8 July —B, does not appear in any of the sources included in this table, nor has it otherwise been canonized.
Do you know of any Joseph Smith documents that we might not have heard about? Tell us. All rights reserved. Created with sketchtool. Published Volumes. In annotation in The Joseph Smith Papers, source citations identify revelations by their original date and by a citation of the version most relevant to the particular instance of annotation, which is generally one of the versions identified in the preceding paragraph.
Occasionally, a citation may reference a Joseph Smith—era version of a revelation other than the versions identified above, such as a loose manuscript copy or a version published in a newspaper not published by the Latter-day Saints.
The following table is provided to help readers refer from the cited version of a revelation to other versions of the same revelation. The table also includes material originating with Joseph Smith published in the Doctrine and Covenants after These extracts, first canonized in , are currently found in sections through of the Latter-day Saint edition of the Doctrine and Covenants.
The and editions of the Doctrine and Covenants included a series of lectures on the subject of faith, which constituted part 1 of the volume. Only part 2, the compilation of revelations and other items, is represented in the table.
Some material was significantly revised after its initial publication in the canon. For instance, the revelation in chapter 28 of the Book of Commandments included twice as much material when it was republished in the Doctrine and Covenants in As another example, chapter 65 of the Book of Commandments stops abruptly before the end of the revelation because publication of the volume was disrupted; the revelation was not published in its entirety until These and other changes of greater or lesser significance are not accounted for in the table.
The far left column of the table gives the standard date of each item, based on careful study of original sources. If that date is ambiguous or unknown, the standard date is the best approximation of the date, based on existing evidence. The standard date provides a way to identify each item and situate it chronologically with other documents, but it cannot be assumed that every date corresponds to the day an item was first dictated or recorded.
In some cases, an item may have been recorded without a date notation. Both undertakings are to be completed in a "generation.
Priesthood is the power and authority delegated to man to act for God in saving souls, and it cannot be assumed, but must be passed on from one who already has it. Section 84 clearly distinguishes two priesthoods, namely, the Melchizedek and Aaronic. Moses, for example, received the Melchizedek Priesthood from Jethro, who received it through rightful heirs back to "Adam, who was the first man" verses The Melchizedek Priesthood administers the gospel and holds the keys of the mysteries of the kingdom and knowledge of God.
Through the ordinances administered by this priesthood, men and women partake of the powers of godliness. Only thus may they behold his face and endure his presence verses The Aaronic Priesthood holds the keys of the ministering of angels and the preparatory gospel.
It continued in an unbroken line from Aaron and was the priesthood of the Law of Moses. It was also the priesthood held by John the Baptist. This preparatory gospel includes faith, repentance, and baptism, and leads to the Melchizedek Priesthood and its ordinances verses When worthy men receive the Melchizedek Priesthood, they enter into a covenant relationship with the Lord.
They covenant that in faithfulness and obedience they will magnify their priesthood callings-that is, wholeheartedly honor and fulfill their stewardships. By keeping this covenant, the priesthood holder receives the oath of the Father, which leads to receiving the Father's kingdom and "all that [the] Father hath" verse Those who violate or break this covenant and altogether turn from it "shall not have forgiveness of sins in this world nor in the world to come" verse 41; see also Oath and Covenant of the Priesthood.
The elders of the Church are told that because of "vanity and unbelief" they and all the children of Zion have been spiritually darkened and are under condemnation before the Lord.
They are to repent and remember the "new covenant," even the Book of Mormon. Through obeying this counsel, they will be forgiven their sins and bring forth fruit worthy for the kingdom verses Section 84 gives instruction and promises to those who are emissaries of Jesus Christ.
Under their direction, the gospel is to be taken to all the world. Those who desire to enter into the kingdom of Christ are to be baptized and receive the gift of the Holy Ghost. Signs will follow those who believe. The missionaries are promised protection as well as necessities of life verses , cf. In summary, priesthood bearers are counseled to learn their duties and faithfully function in their offices and callings.
Each calling is essential within the kingdom of Christ verses Sacred Truths of the Doctrine and Covenants , 2 vols. Smith, Hyrum M. Doctrine and Covenants Commentary , rev. Section 88 was given through Joseph Smith in the "translating room" of the whitney store in Kirtland, Ohio. Verses were given on December 27 and 28, , and verses on January 3, It was printed as section 7 in the edition of the Doctrine and Covenants.
They united in fasting and prayer before the Lord, seeking his will concerning the upbuilding of Zion. Passages follow on the pervasive immanence of divine light: The Light of Christ enlightens the eyes and quickens the understanding see Light and Darkness. It is in and through all things, the very light of the sun, moon, and stars. It "proceedeth forth from the presence of God to fill the immensity of space" verse It is equated with the life, the law, and the power of God.
The spirit and body are the soul of man. There are three degrees of glory and three orders of glorified bodies. One receives a resurrected body according to the law by which one abides while in this world: "Your glory shall be that glory by which your bodies are quickened" verse In the resurrection one receives in full what in this world one has had only in part.
A fourth order of resurrected bodies pertains to the Sons of Perdition, who, though resurrected, receive no glory verses The earth itself is alive. It will die and be glorified, and the bodies who are quickened by a celestial spirit will inherit; "for this intent was it made and created, and for this intent are they sanctified" verse There are multiple worlds, multiple creations, all governed by law.
Law includes appointed cosmic times, seasons, and orders, as well as the divine attributes and powers of mercy, justice, and judgment. Those who seek to become a law unto themselves will not, and cannot, be sanctified. A parable of laborers in a field teaches the magnitude of the Lord's creations verses , that glorification comes only in appointed time and sequence, "every man in his own order" verse The call is given to build a temple and hold a solemn assembly. The temple is to become a house of God: of prayer, fasting, faith, learning, glory, and order.
All incomings, outgoings, and salutations will be in the name of the Lord. The Saints are commanded to "organize yourselves, and prepare yourselves, and sanctify yourselves" verse 74 through solemnity and sober study, to be ready for the temple experience.
A comprehensive curriculum for the School of the Prophets is introduced. Prophecies are reiterated concerning the changes, earthquakes, tempests, and commotion in the earth and the heavens that will precede the second coming of Christ. Six periods or epochs of one thousand years each are designated. These are to culminate in the seventh or millennial era.
An angel and an angelic trump symbolize each period. The revelation concludes with specific instructions on the conduct of meetings, the duties of the presidency, admission into the School of the Prophets, and washing of feet, in the pattern of John 13, as an initiatory and purifying ordinance for members of the school. This section, known as the Word of Wisdom from its first words, was received at a meeting of the School of the Prophets in the upper level of the Whitney store on February 27, , in Kirtland, Ohio.
According to Zebedee Coltrin, one of twenty-two Church leaders in attendance, Joseph Smith received the revelation in an adjoining room in the presence of two or three brethren, walked in with the document in hand, and read the contents to the assembled school members.
The revelation was first printed in December or January on a broadsheet and was included in the edition of the Doctrine and Covenants. The Word of Wisdom was given "in consequence of evils and designs which do and will exist in the hearts of conspiring men in the last days" verse 4. As some of these designs pertain to what people eat and drink, the Word of Wisdom gives basic directions on what is good and not good, and posits a strong relationship between what individuals take into their bodies and their physical and spiritual well-being.
The revelation prohibits three things: tobacco, strong drinks, and hot drinks verses Church leaders have traditionally confined relevant worthiness requirements to the prohibited items. The revelation also recommends the prudent use of herbs and fruits, the sparing consumption of meat, and the use of "all grain," but especially "wheat for man" verses Saints who obey the admonitions are promised health and strength, wisdom and knowledge, and protection from the destroying angel verses The Word of Wisdom was an inspired response to specific problems or paradoxes within the Church and to pressing social issues in contemporary American society.
Brigham Young recalled in that Joseph Smith was bothered by the seeming incongruity of discussing spiritual matters in a cloud of tobacco smoke and that Joseph's wife, Emma Smith, was bothered at having to clean the quid-littered floor.
It is also probable that the Prophet was sensitive to, and supportive of, the widespread temperance sentiment of the s. As was his custom, the Prophet went to the Lord for instructions, and section 89 is distinctive in the sense that it is a divinely approved code of health. Interpretations and applications of the Word of Wisdom have gradually changed through the years. In part, this change is consistent with the Church's belief in continuing revelation through living prophets.
With regard to this particular section, the varied interpretations also reflect some ambiguity in verse 2, which states that the revelation was given "not by commandment or constraint.
In the mids, many Church members felt that abstinence from alcohol, tobacco, tea, and coffee was a criterion for fellowship. The one possible exception to this otherwise strict interpretation was wine, which some early Church leaders may not have considered "strong drink.
Even so, the early statement gradually gave way to an emphasis on moderation. President Joseph F. Smith later taught that the Lord did not insist on strict compliance in these early years in order to allow a generation addicted to noxious substances some years to discard bad habits. This early pattern of moderation, observable by the s, continued throughout the nineteenth century.
President John Taylor initiated a reform in the early s in which he stressed that all Church officers should abstain from the prohibited items, but his efforts were cut short by the social disruption caused by federal antipolygamy raids.
While Church leaders did not require abstinence in the nineteenth century, they stressed moderation, counseled strongly against drunkenness, and opposed or carefully regulated the establishment of distilleries and grog shops. The numerous observations by visitors in Utah Territory attest to the prevailing orderliness and sobriety of Mormon communities and evidence the effectiveness of such preaching.
The path leading to the present position on the Word of Wisdom began with the Presidency of Joseph F. Smith and culminated in the administration of Heber J.
Grant , who, more than any other Church leader, preached strict compliance with frequency and fervor. By the early s, abstinence from alcohol, tobacco, tea, and coffee had become an established test of Church fellowship. There was no known specific revelation that brought this about. It resulted from Church leaders' long-term concern over the deleterious physical and spiritual effects of alcohol, tobacco, tea, and coffee on both individuals and communities.
National and local agitation over prohibition and the mounting scientific evidence attesting to the harmful effects of certain substances intensified that concern. The Word of Wisdom has resulted in, among other things, better physical health among LDS people see Vital Statistics and physical affirmations of truths received through revelation.
It has also brought about a distinguishing separateness that reminds Latter-day Saints of their religious commitments and responsibilities. Bush, Lester E. Section 93 is a revelation received through the Prophet Joseph Smith on May 6, , during a conference of high priests at Kirtland, Ohio. It was first printed as chapter 82 of the edition of the Doctrine and Covenants. The insights of this revelation pervade LDS understanding of the nature and relationship of God and man.
It begins with the divine promise that every soul who forsakes sin, comes unto Christ, calls upon his name, obeys his voice, and keeps his commandments shall see his face "and know that I am, and that I am the true light that lighteth every man that cometh into the world" verses The next verses refer to sayings from a record of John yet to be revealed in full. They are reminiscent of the prologue to John's Gospel, but they also witness to Jesus' baptism by John the Baptist.
Christ is called the Father and is one with the Father because "he gave me of his fulness" verse 4. He is called the Word because he is the "messenger of salvation" verse 8.
In him is "the life of men and the light of men" verse 9. In contrast with theologies of static being, several verses affirm Christ's becoming. Three times they reiterate that Christ did not receive a fulness at the beginning but continued "from grace to grace" until he received a fulness of the glory of the Father verses 12, 13, 14; cf. Luke ; Heb. Christ became like the Father in the exalted sense only after his resurrection and glorification cf.
An understanding of this process is the foundation of authentic worship. The revelation denies the notion of ex nihilo creation. The intelligence of man, "the light of truth," verse 29 , is not created but is self-existent. Furthermore, "The elements are eternal" verse Truth is "knowledge of things as they are, and as they were, and as they are to come" verse Truth and intelligence are independent in the spheres in which God has placed them verse The spirit of man is native to the spirit of truth, which is "plainly manifest" from the beginning verse This is the basis of agency and accountability.
Christ is the exemplar in all things. All may "come unto the Father in my name" verse 19 and, in due time, "be glorified in me as I am in the Father" verse Man is a temple and a defiled temple will be destroyed. Through disobedience men become sinful, "light and truth" taken as they embrace the "traditions of their fathers" verse The revelation closes with admonitions to the assembled high priests to set their houses in order by teaching the gospel more fully to their families verses Sidney Rigdon is to proclaim "the gospel of salvation" verse 51 and the Brethren are to "hasten to translate my scriptures" Bible and "to obtain a knowledge of history, and of countries, and of kingdoms, of laws of God and man," all "for the salvation of Zion" verse DAN J.
Section is one of the most important statements in latter-day scripture on the divisions, offices, quorums, and councils of the priesthood. Section establishes an orderly arrangement of lay priesthood responsibilities at several levels. It was first published as Chapter Iii in the edition of the Doctrine and Covenants and was entitled "On Priesthood.
It is the foundation of the priesthood administration of the Church see Organization. On March 28, , in Kirtland, Ohio, the recently organized Quorum of the Twelve Apostles met in preparation for their mission to the eastern United States.
Feeling a sense of inadequacy in their new callings as special witnesses for Christ, the quorum drafted a letter to the Prophet Joseph Smith requesting a revelation on their behalf: "The time when we are about to separate is near; and when we shall meet again, God only knows; we therefore feel to ask of him whom we have acknowledged to be our Prophet and Seer, that he inquire of God for us, and obtain a revelation, if consistent that we may look upon it when we are separated, that our hearts may be comforted" HC Joseph "inquired of the Lord" and received section The document distinguishes the Melchizedek Priesthood from the Aaronic Priesthood and defines which offices fall under each: The First Presidency, and under it the Twelve apostles, high priests, and elders, officiate in the Melchizedek Priesthood and function in all "spiritual things" verses , , ; the bishop, with his counselors, serves in the Aaronic Priesthood, which administers the "outward ordinances" of the Church, including baptism verses , The First Presidency presides over the Church; the Twelve are "special witnesses of the name of Christ in all the world" verse 23 ; and the seventy are called to preach the gospel abroad verse The principles of priesthood organization established by this revelation combine democratic and hierarchic elements.
These quorums-the First Presidency, the Quorum of the Twelve, and the Quorums of the Seventy-are "equal in authority" but function under the priesthood keys of the First Presidency, or of the Quorum of the Twelve when the presidency is dissolved on the death of the President verse The revelation also traces the lineage of the patriarchal priesthood in ancient times from Adam to Noah verses With few exceptions, verses were excerpted from an earlier revelation and vision that Joseph Smith had received.
It also specified the duties of the bishop as a judge in Zion and gave the procedures for trying the conduct of a general officer of the Church. Section is the dedicatory prayer for the Kirtland Temple. Joseph Smith records that he received this prayer under the spirit of revelation Hc The prayer contains some temple language repeated from Doctrine and Covenants 88 see, e.
Section is Hebraic in tone and reminiscent of the Solomonic dedication of the first temple and the temple-related benedictions of Jewish tradition cf. It begins with thanksgiving, "Thanks be to thy name, O Lord God of Israel, who keepest covenant and showest mercy"; seeks divine acceptance and visible manifestation of divine glory upon the temple and the faithful; petitions that God accept what has been done in the spirit of sacrifice; designates the building as a house of God, of prayer, fasting, faith, learning, glory, and order verse 8; cf.
Section is the record of events following the temple dedication on April 3, The account not canonical in the RLDS church was recorded by Joseph's scribe Warren Cowdery, and first published one week after the events it describes in the Messenger and Advocate , and later was included in the edition of the Doctrine and Covenants see headnote.
After partaking of the Sacrament and bowing in "solemn and silent prayer," Joseph Smith and Oliver Cowdery received a shared vision. The Savior appeared and accepted the temple, saying, "My name shall be here; and I will manifest myself to my people in mercy in this house" verse 7. Moses next appeared to restore the "keys of the gathering of Israel from the four parts of the earth" verse 11 preparatory to the renewal of temples and temple worship see Israel: Gathering of Israel ; Temple Ordinances.
Elias "committed the dispensation of the Gospel of Abraham" verse 12 to restore the covenant promise made to Abraham that through him and his seed all generations would be blessed see Abrahamic Covenant ; Gospel of Abraham.
Finally Elijah appeared and bestowed the keys of sealing for all priesthood ordinances, including the sealing of families, and announced the imminence of the second coming of the Messiah verses This was in keeping with the final prophecy of Malachi that Elijah would come to turn the hearts of the children to the fathers before the great and dreadful day of the Lord Mal. The power and richness of the letter, both its doctrinal content and its literary images, may have resulted from the Prophet's personal suffering.
Section begins with a prayer, a cry of "O God, where art thou? In the next verse, the Prophet hears the consoling voice of inspiration saying, "My son, peace be unto thy soul; thine adversity and thine afflictions shall be but a small moment" verse 7. He is reminded "Thy friends do stand by thee," and promised "They shall hail thee again with warm hearts and friendly hands" verse 9.
The righteousness of the Saints' actions is confirmed; in the Lord's time those who have afflicted the Saints will be punished verses Verses promise blessings of knowledge that will soon be poured out upon the Latter-day Saints by the Holy Spirit, including a knowledge of all God's dominions and the laws by which they operate.
The last part of section includes some of the most sensitive and powerful verses in LDS scripture. Here the Prophet teaches against all forms of unrighteous dominion. True authority, he writes, is always linked to love.
Section is a revelation directed specifically to Joseph Smith, to help him understand the trials he is suffering. It assures him that he will be known for good among the noble and virtuous of the earth, and that his own people will never be turned against him by "the testimony of traitors" verse 3. The verses graphically name perils and betrayals he has suffered or has yet to suffer, and then continues "Know thou, my son, that all these things shall give thee experience, and shall be for thy good" verse 7.
The section ends by reminding the young prophet that "the Son of Man hath descended below them all" verse 8. Section instructs the Saints in the steps they should take to seek redress for their persecution and losses in Missouri. They are admonished to compile lists of property damages and character and personal injuries, to take affidavits, and to gather libelous publications so that they may present their case before government officials.
This course of action is explained as the last duty they owe to God, to their families, and to the rising generation.
The section ends by assuring the Saints that these efforts, although they may not understand their value, will be important to the Church in the future verse Section , given January 19, , to the Prophet Joseph Smith, is the longest revelation in the Doctrine and Covenants.
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