Doctrine and Covenants 102
Historical Context
Doctrine and Covenants 102 consists of the minutes taken at a meeting of priesthood holders on February 17, 1834. The minutes clarify the functions of the “Presidents Church Council” in Kirtland, Ohio and contain instructions about how councils are to be conducted in the Church. At a council held a few days earlier on February 12, Joseph Smith expressed concerns about the way councils were being conducted and told those present that “in ancient days councils were conducted with such strict propriety, that no one was allowed to whisper, be weary, leave the room, or get uneasy in the least, until the voice of the Lord, by revelation, or by the voice of the Council by the spirit was obtained.” Joseph chastised the council in Kirtland because, as he noted, “generally, one would be uneasy, another asleep, one praying another not; one’s mind on the business of the Council and another thinking on something else.” He emphasized the importance of councils by teaching, “Our acts are recorded, and at a future day they will be laid before us, and if we should fail to judge right and injure our fellow beings, they may there perhaps condemn us.”
Five days later, the council met again, this time presided over by the First Presidency of the Church, who also served as the stake presidency in Kirtland. Orson Hyde and Oliver Cowdery recorded the minutes of the meeting, and Joseph Smith significantly revised them two days later, on February 19. Several months later, after traveling to Missouri with Zion’s Camp, the Prophet also organized another high council in Missouri on July 3, 1834. The stake presidency of the Church in Missouri presided over this high council. At the time there were only two stakes in the Church—one in Ohio and one in Missouri. As the Church grew and new stakes were created, high councils serving under stake presidencies were organized according to this pattern.
Though this section is not a formal revelation, the patterns and procedures were revealed to Joseph Smith. Speaking to the council, Joseph explained “the order of Councils in ancient days as shown to him by vision. The law by which to govern the Council in the Church of Christ. Jerusalem was the seat of the Church Council in ancient days. The apostle, Peter, was the president of the Council and held the Keys of the Kingdom of God, on the Earth was appointed to this office by the voice of the Savior and acknowledged in it by the voice of the Church.” The minutes were placed in the 1835 edition of the Doctrine and Covenants. They remain an important guide for how councils are to be conducted in the Church.
See “Historical Introduction,” Revised Minutes, 18–19 February 1834 [D&C 102].
Verse-by-Verse Commentary
D&C 102:1–8
1 This day a general council of twenty-four high priests assembled at the house of Joseph Smith, Jun., by revelation, and proceeded to organize the high council of the church of Christ, which was to consist of twelve high priests, and one or three presidents as the case might require.
2 The high council was appointed by revelation for the purpose of settling important difficulties which might arise in the church, which could not be settled by the church or the bishop’s council to the satisfaction of the parties.
3 Joseph Smith, Jun., Sidney Rigdon and Frederick G. Williams were acknowledged presidents by the voice of the council; and Joseph Smith, Sen., John Smith, Joseph Coe, John Johnson, Martin Harris, John S. Carter, Jared Carter, Oliver Cowdery, Samuel H. Smith, Orson Hyde, Sylvester Smith, and Luke Johnson, high priests, were chosen to be a standing council for the church, by the unanimous voice of the council.
4 The above-named councilors were then asked whether they accepted their appointments, and whether they would act in that office according to the law of heaven, to which they all answered that they accepted their appointments, and would fill their offices according to the grace of God bestowed upon them.
5 The number composing the council, who voted in the name and for the church in appointing the above-named councilors were forty-three, as follows: nine high priests, seventeen elders, four priests, and thirteen members.
6 Voted: that the high council cannot have power to act without seven of the above-named councilors, or their regularly appointed successors are present.
7 These seven shall have power to appoint other high priests, whom they may consider worthy and capable to act in the place of absent councilors.
8 Voted: that whenever any vacancy shall occur by the death, removal from office for transgression, or removal from the bounds of this church government, of any one of the above-named councilors, it shall be filled by the nomination of the president or presidents, and sanctioned by the voice of a general council of high priests, convened for that purpose, to act in the name of the church.
The high council in Kirtland was unique because the First Presidency also presided over it as a stake presidency. As the first high council in the Church, the Kirtland high council was established before wards came into existence. Today the Church has a different system in which a stake presidency presides over a group of high priests that constitute the high council for that stake. Modern high councils assist stake presidencies in carrying out the Lord’s work in the various wards of each stake. The Kirtland high council was established as “standing council” (D&C 102:3), meaning that it was responsible for a specific geographical area designated as a stake but consisting largely of branches. Beginning with the Quorum of the Twelve Apostles, traveling councils not limited by any geographic area were established by later revelations (D&C 107:23). Using terminology common in the Church today, we refer to standing councils as local or area authorities and those councils with no specific geographic responsibility as general authorities. In addition to a high council, section 102 also refers to a “bishop’s council” (D&C 102:2).
The establishment of councils in the early Church was an important step toward disseminating the divine power first given to Joseph Smith and Oliver Cowdery. Today, councils remain one of the most important methods for receiving revelation in the Church. Stephen L Richards, a member of the First Presidency under David O. McKay, taught:
As I conceive it, the genius of our Church government is government through councils. The Council of the Presidency, the Council of the Twelve, the Council of the Stake Presidency . . . the Council of the Bishopric. . . . I have had enough experience to know the value of councils. . . . I see the wisdom, God’s wisdom, in creating councils: to govern his Kingdom. In the spirit under which we labor, men can get together with seemingly divergent views and far different backgrounds, and under the operation of that spirit, by counseling together, they can arrive at an accord.
D&C 102:9–12
9 The president of the church, who is also the president of the council, is appointed by revelation, and acknowledged in his administration by the voice of the church.
10 And it is according to the dignity of his office that he should preside over the council of the church; and it is his privilege to be assisted by two other presidents, appointed after the same manner that he himself was appointed.
11 And in case of the absence of one or both of those who are appointed to assist him, he has power to preside over the council without an assistant; and in case he himself is absent, the other presidents have power to preside in his stead, both or either of them.
12 Whenever a high council of the church of Christ is regularly organized, according to the foregoing pattern, it shall be the duty of the twelve councilors to cast lots by numbers, and thereby ascertain who of the twelve shall speak first, commencing with number one and so in succession to number twelve.
Verses 9–12 explain the procedures for holding a Church membership council. As noted in Doctrine and Covenants 102:2, these councils convene to deal with difficult cases that cannot be resolved by a bishop’s council. Most repentance is handled between an individual, the Lord, and sometimes those who have been affected by the individual’s sins. More serious sins are resolved with the assistance of a bishop, who holds the keys to act as a judge in Israel. Church membership councils, which have also been known as Church courts or Church disciplinary councils, deal with sins for which a membership council is required and usually involve a person who has made temple covenants or who holds an important position of trust in the Church.
Church membership councils are generally held for three reasons. First, they are held to help protect others. As the General Handbook states, “Sometimes a person poses a physical or spiritual threat. Predatory behaviors, physical harm, sexual abuse, substance abuse, fraud, and apostasy are some of the ways this can occur. With inspiration, a bishop or stake president acts to protect others when someone poses a threat in these and other serious ways (see Alma 5:59–60).”
Second, a Church membership council may be held to help a person access the redeeming power of Jesus Christ through repentance. “Through this process, he or she may again become clean and worthy to receive all of God’s blessings.” When serious sin has occurred, these councils can help individuals come to terms with what has occurred, use the power of Jesus Christ to overcome their sins, and repair the damage done to themselves and the important relationships in their lives. These councils are conducted in the spirit of love—every involved individual seeks to do what is best for the individual who has fallen into transgression.
Finally, Church membership councils are held to protect the integrity of the Church. “Restricting or withdrawing a person’s Church membership may be necessary if his or her conduct significantly harms the Church (see Alma 39:11). The integrity of the Church is not protected by concealing or minimizing serious sins—but by addressing them.”
D&C 102:13–18
13 Whenever this council convenes to act upon any case, the twelve councilors shall consider whether it is a difficult one or not; if it is not, two only of the councilors shall speak upon it, according to the form above written.
14 But if it is thought to be difficult, four shall be appointed; and if more difficult, six; but in no case shall more than six be appointed to speak.
15 The accused, in all cases, has a right to one-half of the council, to prevent insult or injustice.
16 And the councilors appointed to speak before the council are to present the case, after the evidence is examined, in its true light before the council; and every man is to speak according to equity and justice.
17 Those councilors who draw even numbers, that is, 2, 4, 6, 8, 10, and 12, are the individuals who are to stand up in behalf of the accused, and prevent insult and injustice.
18 In all cases the accuser and the accused shall have a privilege of speaking for themselves before the council, after the evidences are heard and the councilors who are appointed to speak on the case have finished their remarks.
According to the instructions given in section 102, when a Church membership council is convened, high councilors draw lots numbered from one to twelve. Those who draw even-numbered lots are asked to represent the needs of the accused, ensuring that the individual is treated fairly in the council. This does not mean that those who draw even lots act as defense attorneys and those who draw odd-numbered lots act as prosecutors. In these councils, all who are present are simply seeking for the truth and for the best way forward for the accused. This is another procedure followed by councils today found in example of the councils held in the early Church.
Joseph Smith explained:
It was not the order of heaven in ancient councils to plead for and against the guilty as in our judicial courts (so called) but that every counselor when he arose to speak, should speak precisely according to evidence and according to the teaching of the spirit of the Lord, that no counselor should attempt to screen the guilty when his guilt was manifest[.] That the person accused before the high council had a right to one half the members of the council to plead his cause, in order that his case might be fairly presented before the president that a decision might be rendered according to truth and righteousness.
When it came to the rights of the accused, Joseph explained, “In all cases, the accuser and the accused have a perfect right to speak for themselves before the council.” In most cases, when individuals appear before a Church membership council, they have already spoken with their bishop and stake president. The council is held to allow individuals to make a full accounting of their sins and to allow the council members to use their collective wisdom to assist in finding the best way forward for the individual.
D&C 102:19–23
19 After the evidences are heard, the councilors, accuser and accused have spoken, the president shall give a decision according to the understanding which he shall have of the case, and call upon the twelve councilors to sanction the same by their vote.
20 But should the remaining councilors, who have not spoken, or any one of them, after hearing the evidences and pleadings impartially, discover an error in the decision of the president, they can manifest it, and the case shall have a re-hearing.
21 And if, after a careful re-hearing, any additional light is shown upon the case, the decision shall be altered accordingly.
22 But in case no additional light is given, the first decision shall stand, the majority of the council having power to determine the same.
23 In case of difficulty respecting doctrine or principle, if there is not a sufficiency written to make the case clear to the minds of the council, the president may inquire and obtain the mind of the Lord by revelation.
Once the evidence has been presented in a Church membership council, the councilors and the stake presidency discuss the case and seek to “obtain the mind of the Lord by revelation” (D&C 102:23). In most councils, those present—especially the presiding officers—will make the outcome a matter of prayer. When revelation comes to the presiding officer, members of the council are asked to offer their sustaining vote or engage in further discussion.
Church membership councils have three possible outcomes: individuals remain in good standing with the Church, they have formal membership restrictions placed on them, or they have their Church membership withdrawn. In cases in which members remain in good standing, the members may be deemed innocent or may have already repented sincerely. Thus, they do not require further council actions. At times members are kept in good standing but are asked by the council to continue counseling with their bishop or stake president.
In other situations, leaders may find it necessary to formally restrict a person’s membership. This outcome is usually associated with sins that are very serious but do not require a withdrawal of Church membership. Membership restrictions could include asking the individual to not attend the temple, exercise priesthood authority, partake of the sacrament, or hold a calling in the Church. These restrictions usually remain in effect for at least one year, though they may be in place longer. At the end of the period of probation, the council reconvenes to determine if membership restrictions should be removed or continued.
In the most serious cases, a person’s membership in the Church may be withdrawn. This outcome is required in extreme cases in which murder, plural marriage, or incest may be involved. When a person is judged to be a danger to others or to have committed a very serious sin, or when a person does not demonstrate repentance for serious sins or commits serious sins that harm the Church, their membership records may also be withdrawn. Those who have had their membership withdrawn may be considered for baptism and readmission to the Church after one year and after a Church membership council has met to consider their repentance. Withdrawing an individual’s Church membership is intended not as a punishment but as a measure to protect the vulnerable and to withdraw the expectations of sacred covenants from a person who is not able to keep them.
D&C 102:24–34
24 The high priests, when abroad, have power to call and organize a council after the manner of the foregoing, to settle difficulties, when the parties or either of them shall request it.
25 And the said council of high priests shall have power to appoint one of their own number to preside over such council for the time being.
26 It shall be the duty of said council to transmit, immediately, a copy of their proceedings, with a full statement of the testimony accompanying their decision, to the high council of the seat of the First Presidency of the Church.
27 Should the parties or either of them be dissatisfied with the decision of said council, they may appeal to the high council of the seat of the First Presidency of the Church, and have a re-hearing, which case shall there be conducted, according to the former pattern written, as though no such decision had been made.
28 This council of high priests abroad is only to be called on the most difficult cases of church matters; and no common or ordinary case is to be sufficient to call such council.
29 The traveling or located high priests abroad have power to say whether it is necessary to call such a council or not.
30 There is a distinction between the high council or traveling high priests abroad, and the traveling high council composed of the twelve apostles, in their decisions.
31 From the decision of the former there can be an appeal; but from the decision of the latter there cannot.
32 The latter can only be called in question by the general authorities of the church in case of transgression.
33 Resolved: that the president or presidents of the seat of the First Presidency of the Church shall have power to determine whether any such case, as may be appealed, is justly entitled to a re-hearing, after examining the appeal and the evidences and statements accompanying it.
34 The twelve councilors then proceeded to cast lots or ballot, to ascertain who should speak first, and the following was the result, namely: 1, Oliver Cowdery; 2, Joseph Coe; 3, Samuel H. Smith; 4, Luke Johnson; 5, John S. Carter; 6, Sylvester Smith; 7, John Johnson; 8, Orson Hyde; 9, Jared Carter; 10, Joseph Smith, Sen.; 11, John Smith; 12, Martin Harris.
After prayer the conference adjourned.
Oliver Cowdery,
Orson Hyde,
Clerks
Verses 30–32 were added in the 1835 edition of the Doctrine and Covenants under the direction of Joseph Smith. Joseph called the first Quorum of the Twelve Apostles in 1835, making it necessary to amend these instructions. The decision to add these verses effectively places the Quorum of the Twelve over stake high councils in authority. As instructed in verse 31, a decision made by a lower council can be appealed to a higher council.
A later revelation specifies that “the most important business of the church, and the most difficult cases of the church, inasmuch as there is not satisfaction upon the decision of the bishop or judges, it shall be handed over and carried up unto the council of the church, before the Presidency of the High Priesthood” (D&C 107:78). For instance, “the First Presidency has final authority over all Church membership restrictions and withdrawal.” A later revelation also specify that there is no appeal beyond the authority of the First Presidency, declaring, “And after this decision it shall be had in remembrance no more before the Lord; for this is the highest council of the church of God, and a final decision upon controversies in spiritual matters. There is not any person belonging to the church who is exempt from this council of the church” (D&C 107:80–81).
Footnotes
