Doctrine and Covenants 83

Doctrine and Covenants 83

Historical Context

During his trip to Missouri in the spring of 1832, Joseph Smith received section 83 while in council with leaders of the Church in Missouri. The revelation deals with the laws of the Church, specifically the law of consecration and how it was administered to women and children who had lost their husbands or fathers. The question of how to administer the law of consecration may have been brought to the forefront of Joseph’s mind during a visit Joseph made to a settlement consisting primarily of Saints from Colesville, New York. These Saints had traveled to Missouri and settled at Kaw Township, about twelve miles away from Independence, Missouri. Some of these Saints were among Joseph’s closest friends and the earliest converts to the Church. Joseph later wrote that when he visited the Colesville Saints he “received a welcome only known by brethren and sisters united as one in the same faith, and by the same baptism, and supported by the same Lord.” He also added, “The Colesville Branch, in particular, rejoiced as the Ancient Saints did with Paul. It is good to rejoice with the people of God.”1

The Colesville Saints had been involved in some of the most dramatic and important events in the history of the young Church. They had heeded the call to gather to the Ohio, but the owner of the land that they were asked to settle on went back on his promise to live the law of consecration (D&C 54). They were commanded to relocate to Missouri and made the long journey there at great sacrifice, rejoicing with the Prophet when they arrived in the land of Zion (D&C 59). Among this dedicated company were at least two widows: Phebe Crosby Peck, who had four children; and Anna Slade Rogers, who had a daughter. Both women had lost their husbands in 1829 before the law of consecration was revealed. Joseph’s friendship with them may have led to him asking the Lord how the law of consecration related to the widows and fatherless.2

See “Historical Introduction,” Revelation, 30 April 1832 [D&C 83].

Verse-by-Verse Commentary

D&C 83:1–4

1 Verily, thus saith the Lord, in addition to the laws of the church concerning women and children, those who belong to the church, who have lost their husbands or fathers:

2 Women have claim on their husbands for their maintenance, until their husbands are taken; and if they are not found transgressors they shall have fellowship in the church.

3 And if they are not faithful they shall not have fellowship in the church; yet they may remain upon their inheritances according to the laws of the land.

4 All children have claim upon their parents for their maintenance until they are of age.

In the family proclamation, the First Presidency and the Quorum of the Twelve counsel that “by divine design, fathers are to preside over their families in love and righteousness and are responsible to provide the necessities of life and protection for their families.” These three expectations for fathers—to preside, to provide, and to protect—remain in force today. At the same time, the proclamation explains that in fulfilling the responsibilities given to them, “fathers and mothers are obligated to help one another as equal partners.”3 Providing for families remains one of the Lord’s important expectations for fathers. The Apostle Paul declares, “But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel” (1 Timothy 5:8).

Commenting on Doctrine and Covenants 83:4, Elder D. Todd Christofferson teaches: “Breadwinning is a consecrated activity. Providing for one’s family, although it generally requires time away from the family, is not inconsistent with fatherhood—it is the essence of being a good father. ‘Work and family are overlapping domains.’ This, of course, does not justify a man who neglects his family for his career or, at the other extreme, one who will not exert himself and is content to shift his responsibility to others.”4

Even in situations in which divorce or other circumstances change typical family dynamics, fathers still have an obligation to do their best to see that their families are provided for. The General Handbook of the Church lists a person who “deliberately abandons family responsibilities, including nonpayment of child support and alimony” as one in danger of a membership council.5

In addition, providing for a family does not just mean providing financial support. Fathers have an obligation to provide love and emotional support. In an address to fathers, President Howard W. Hunter teaches: “You should express regularly to your wife and children your reverence and respect for her. Indeed, one of the greatest things a father can do for his children is to love their mother.”6

D&C 83:5–6

5 And after that, they have claim upon the church, or in other words upon the Lord’s storehouse, if their parents have not wherewith to give them inheritances.

6 And the storehouse shall be kept by the consecrations of the church; and widows and orphans shall be provided for, as also the poor. Amen.

Under the system of consecration that existed when section 83 was given, if parents did not have the resources to continue to support their children who came of age, these children could draw on the resources in the community storehouse to meet their needs until they could provide for themselves. Likewise, widows had the right to seek assistance from the Church. The number of references to widows and the fatherless in the scriptures demonstrates how seriously the Lord holds the Church responsible with regard to those who live in families with these kinds of challenges (see Exodus 22:22; Psalms 146:9; 1 Timothy 5:3; 2 Nephi 19:17).

A large part of the work of the Church is to provide a surrogate family to its members, but particularly those who have lost family members. The family proclamation counsels that “disability, death, or other circumstances may necessitate individual adaptation” and that “extended families should lend support when needed.”7 Covenants of consecration allow the Church to form a large extended family that can offer support if a family has a parent missing or other challenging circumstances.

Elder D. Todd Christofferson spoke to those who might face the challenge of living without a father: “To children whose family situation is troubled, we say, you yourself are no less for that. Challenges are at times an indication of the Lord’s trust in you. He can help you, directly and through others, to deal with what you face. You can become the generation, perhaps the first in your family, where the divine patterns that God has ordained for families truly take shape and bless all the generations after you.”8 In our day we deal not only with widowhood but also with divorced families, mixed-faith marriages, and a number of other circumstances. It is imperative for the Church to look after those who live in complex family situations.

Footnotes

• 1. JS History, vol. A-1, p. 213, JSP.
• 2. William G. Hartley, Stand By My Servant Joseph, 2003, 112.
• 3. “The Family: A Proclamation to the World,” ChurchofJesusChrist.org.
• 4. D. Todd Christofferson, “Fathers,” April 2016 General Conference.
• 5. General Handbook, 32.6.2.5
• 6. Teachings of Presidents of the Church: Howard W. Hunter, 2015, 224.
• 7. “The Family: A Proclamation to the World,” ChurchofJesusChrist.org.
• 8. D. Todd Christofferson, “Fathers,” April 2016 General Conference.