The role of the Doctrine and Covenants is truly the capstone to the spiritual framework of the Church. It serves as the capstone of virtually ages of doctrinal developments and declarations.
Comprised of revelations given to this dispensation, the Doctrine and Covenants provides insights on many subjects beyond those in other scriptures. What follows is neither exhaustive nor of sequential significance, but it gives a glimpse of the value of the latter-day revelations. In some instances, the doctrines are unique to the Doctrine and Covenants. In others, they may constitute supplemental insights to teachings found in other scriptural passages.THE GODHEAD
Though other scriptures may allude to a correct understanding of the nature of the Godhead, nowhere is it more clearly defined than in Doctrine and Covenants, Section 130. In this section, we learn there are three distinct and separate beings in the Godhead. The Father and Son are resurrected beings having bodies of flesh and bones, and when they appear, they are seen to be exalted men. The Holy Ghost is a personage of spirit and does not have a tangible body of flesh and bones. (See D&C 130:1,3,22.)
ROLE OF THE PROPHET
In His preface to His book of commandments and revelations, the Lord declared that whether the words are spoken "by mine own voice or by the voice of my servants, it is the same." (D&C 1:38.) On the day His Church was organized, the Savior identified the authority of His prophet to be that "of Jesus Christ." (D&C 21:1.) In the same revelations, the Lord commanded the members of His Church to "give heed unto all his [the prophet'sT words . . . For his word ye shall receive, as if from mine own mouth, in all patience and faith." (D&C 21:4-5.)
A few months later Lucifer revealed some false information through Hiram Page, who was not the prophet. This deceived some members into thinking it was of God. The Lord then declared that "no one shall be appointed to receive commandments and revelations in [or forT this church excepting my servant Joseph Smith, Jun. for he receiveth them even as Moses." (D&C 28:2, See also D&C 43:2-7; 107:91.)
ROLE OF THE FIRST PRESIDENCY
In anticipation of the organization of the First Presidency of the Church (the first and highest priesthood quorum organized in this dispensation), the Lord revealed that the keys of the kingdom "belong always unto the Presidency of the High Priesthood [the First PresidencyT." (D&C 81:2). This means the placement of those keys with the First Presidency is permanent. The keys of all previous dispensations have been restored and shall never be taken from the First Presidency. (See D&C 112:30-32.)
In another revelation, the Lord taught that the counselors in the Presidency share equally with the prophet in the holding of those keys (D&C 90:6), though the prophet alone must direct their use as the overall presiding priesthood authority on the earth. (See D&C 132:7.)
The Lord also cautioned His people against taking lightly these oracles of God lest they be brought under condemnation. (D&C 90:5.) He later emphasized to the Quorum of the Twelve that if they were to receive the Lord, they must do so by receiving the First Presidency whom He had made counselors unto them. (D&C 112:20.)
That same principle applies to us. The Lord has reminded us that having those keys gives the Presidency access to "a knowledge of facts in relation to the salvation of the children of men." (D&C 128:11). It is of little wonder then that the Lord counsels us as follows: "And if my people will hearken unto my voice, and unto the voice of my servants whom I have appointed to lead my people, behold, verily I say unto you, they [the membership in the ChurchT shall not be moved out of their place." (D&C 124:45).
SUCCESSION TO THE PRESIDENCY
In keeping with the order of the Church and to avoid deception at the time of the death of the president of the Church, the Lord has defined the way the mantle of the prophet is passed to the succeeding presiding authority. Since the counselors in the presidency are called to counsel the president, their call and function end at the death of the president and the First Presidency is dissolved as a quorum.
At the time, the Council of Twelve becomes the presiding priesthood quorum in the Church because it holds all of the keys of the kingdom equally with the previously organized First Presidency. (See D&C 107:22:24.)
The Twelve are presided over by their quorum president (the senior member of the quorum), who in effect then also presides over the Church. All of the apostles hold all the keys that have been restored and use them under the direction of the First Presidency, having received them at the time of their ordination into the quorum. The president of the Quorum of Twelve already has the keys to preside and needs only to be ordained by the Twelve to the position to become president of the Church. He is also later sustained by the membership of the Church. This process is "the gate" spoken of by the Lord as the only way a person becomes the president of the Church. (See D&C 43:7.)
GOVERNING THE KINGDOM
In order to provide direction for His authorized priesthood bearers to administer the affairs of His Church, the Lord has provided many revelations describing proper principles and procedures to follow:
D&C 20:38-84 - Duties of various priesthood callings. The priesthood is responsible to help others make and keep covenants.
D&C 26:2 - All things to be done by common consent in the Church. (See also D&C 20:65.)
D&C 42:4-8 - A commandment to elders to perform missionary service. (See also D&C 50:13-14.)
D&C 42:11 - No secret ordination.
D&C 42:79-93 - How to handle transgressors. (See also D&C 64:12:13.)
D&C 72:2-26 - Some duties of a bishop. (See also D&C 58:17-20.)
D&C 75:2-29 - Some duties of missionaries. (See also D&C 79:1-4; 80:1-5.)
D&C Sec. 84, 107 - Purposes of priesthood and responsibilities of priesthood holders.
D&C Sec. 102 - Some procedures governing a high council as a disciplinary council.
D&C 121:34-46 - Some principles of priesthood power.
WORD OF WISDOM
The Lord instructed His people in previous dispensations on matters pertaining to good and proper health practices for their time. In our day, He has also given a revelation that not only identifies things of the earth that are good for our physical health, but also commands us not to partake of certain substances and requires the observance of such standards as a condition of spiritual worthiness.
The revelation, known as the Word of Wisdom, is referred to as "a principle with promise." (D&C 89:3.) We are promised certain blessings, both temporal and spiritual, through our obedience to the principles commanded. (See D&C 89:18-21.)
ETERNAL FAMILIES
The earliest recorded revelation in the Doctrine and Covenants (Sept. 21, 1823), contains the words of Moroni concerning the restoration of priesthood powersby Elijah that would have eternal effects upon the families of the earth. (See D&C 2:2-3.)
Those powers were restored on April 3, 1836. (See D&C 110:13-16.) The Lord had previously taught the need for the organization of families and for this purpose was the earth created as a temporary home for mankind. (See D&C 49:15-17.) Faithfully keeping an eternal family covenant is prerequisite for receiving an inheritance in the highest degree of the celestial kingdom. (See D&C 131:1-4.) Those who are faithful to the conditions of the eternal marriage covenant will be given all of the blessings of exaltation, including eternal increase, in the resurrection. (See D&C 132:19-24,30-33.)
ORDINANCES AND COVENANTS FOR THE DEAD
Though the Prophet Joseph Smith first spoke publicly of the doctrine of baptism for the dead at a funeral for Seymour Brunson on Aug. 10, 1840, it is certainthat he already had a doctrinal basis for such a practice when he received a vision in the Kirtland Temple in January 1836. (See D&C 137:5-9.)
Later on, the Lord commanded the saints to build a temple in Nauvoo that they might properly perform ordinances for the dead. (See D&C 124:27-41.) Shortly after the Prophet Joseph Smith administered the temple endowment to a few of the saints in Nauvoo (May 1842), he wrote two inspired letters containing instructions and principles pertaining to the performance of ordinances and establishing covenants for the dead. (See D&C 127,128.)
A later prophet, Joseph F. Smith, pondering the meaning of 1 Pet. 3:18-20 and 4:6, received a vision that added much greater understanding to the few biblical passages regarding Jesus' ministry to the spirit world following His crucifixion and confirmed the need for ordinances for the dead. He saw the processes by which people who have passed through the veil of death are able to receive the teachings of the gospel and thus become eligible to receive the vicarious ordinances performed in their behalf. (See D&C 138:30-37, 57-59.)
DEGREES OF GLORY
The Apostle Paul referred to a "third heaven" (2 Cor. 12:2.) and made a brief comment about three degrees of glory. (1 Cor. 15:40-42.) But it remained for the Prophet Joseph Smith to receive and describe his visions of those eternal kingdoms before mankind could really understand the future destinies of the peopleof the world.
In Section 76, the Lord revealed an account of the inhabitants of the celestial kingdom (vv. 50-70), the terrestrial kingdom (vv. 71-80), the telestial kingdom (vv. 81-88), the sons of perdition (vv. 30-49), and compared the three kingdoms of glory (vv. 89-112).
It is vital to note that our eternal destiny is dependent upon the degree of our faithfulness to a testimony of Jesus Christ. Nearly four years after receiving the above visions, Joseph Smith saw the celestial kingdom again and further described some of the conditions there. (See D&C 137.) Later, he recorded that the celestial kingdom is comprised of three degrees or heavens and that only by having a valid eternal marriage covenant can anyone inhabit the highest degree. (D&C 131:1-4.) We are also told that some of the faithful have already been resurrected to that highest degree. (D&C 132:29: 133:55: 138:38-52.)
LIGHT OF CHRIST
Another great contribution of the Doctrine and Covenants concerns the Light of Christ. We learn there that certain terms, such as Light, Truth, Spirit, Knowledge, Intelligence are synonymous and identify with matter or substance. (See D&C 84:45; 88:6-7; 93:24,29,36; 131:7.)
We are told that the Light of Christ has creative, enlightening, life-giving, and governing powers. (D&C 88:7-13.) We are also told that it is provided every person who enters this world and that all who hearken to its influence and promptings will be led to the Father and be taught of the covenants by Him. (See D&C 84:46-48.) The Lord has promised that faithful saints will have access to the many and various blessings associated with the Light of Christ. (See D&C 50:27; 88:67-68; 93:28-40; 130:18-19.)
PROTECTION AGAINST DECEPTION
The Lord identified that one of the purposes of the Doctrine and Covenants was that His servants "might come to understanding." (D&C 1:24.) If we don't understand truth, it is easier for Lucifer to deceive us by representing falsehood as truth and then persuading us to base our decisions and actions on untruth. However, once we have knowledge and understand eternal truths, then it is a matterof our using our agency as we do right or wrong.
It would be impossible to identify the multitudinous ways the truths contained in the Doctrine and Covenants provide us with this protection. But the Lord has identified some revelations as serving this specific purpose:
D&C 46:7-33 - We are directed to seek for the specific ways by which the Holy Spirit can provide spiritual help and insight and thus avoid deception. Those specific helps are referred to as the gifts of the Spirit.
D&C 50:2-35 - The Lord teaches us how to identify those things that are of Him, or in other words, that have His approval.
D&C 52:14-19 - The Lord provides a pattern whereby we may identify the attributes and actions of people that are acceptable to Him.
D&C 129:1-9 - We are instructed in the procedures to follow to identify messengers who claim to be of God.
THE LAW OF CONSECRATION
As part of the Lord's law to His Church in this dispensation, we have been given the principles of the Law of Consecration to govern us. That law was first revealed to the Church in Ohio. (D&C 42:30-41.) Additional insights concerning implementing it were given at the request of Bishop Partridge. (D&C 51:3-13)
Two purposes for having the law were identified as (1) being equal in earthly and heavenly things and (2) being able to stand independent among the people of the world. (See D&C 78:5-6,14.)
Further clarifications were given in Section 82 as to the meaning of "equality" (v. 17) and the responsibility of the saints toward each other and before the Lord was emphasized (v.19). Teachings and practices pertaining to women and children under the law were revealed (D&C 83:1-6), and counsel and instruction pertaining to various temporal matters were also given. (D&C 104:11-46,78.)
Though the means by which this law was to be originally implemented may have changed over the years, the principles upon which it was based are still applicable and serve as the basis for much of what we do in the Church today to care for one another.
ZION AND TEMPLES
The Lord spoke of the need to bring forth and establish the cause of Zion in four different revelations before the Church was organized. (See D&C 6:6; 11:6; 12:6; 14:6.)
On April 6, 1830, He indicated that the Prophet Joseph Smith was empowered to move the cause of Zion forward. (D&C 21:7.) The Lord speaks of Zion more than 200 times in the Doctrine and Covenants making Zion a major theme of that scriptural text. The Lord identifies many celestial laws that are to be lived if people establish a Zion or celestial environment in which to live.
When he was in Missouri for the first time, the Prophet Joseph Smith received a revelation from which we learn that establishing Zion must include the use of a temple or House of the Lord. (See D&C 57:2-3.)
A year later, the Lord reaffirmed the need to have a temple in connection with Zion. (See D&C 84:2-5.) When the saints suffered much persecution at the hands of the mobs in Missouri, the Lord directed them to build a temple speedily as a key to their deliverance and salvation. (D&C 97:10-12.)
When the saints were driven out of Jackson County, the Lord described their failure to establish Zion in a parable and noted a major cause for that failure was their disobedience to His directive to build a temple. (D&C 101:43-54.) He further explained the requirements for establishing Zion conditions for our people. (D&C 105:1-12,31). The places for the gathering of saints today to establish Zion are the stakes of Zion where opportunities abound to learn and live in accordance with celestial principles. (D&C 115:6.)
The Church teaches and follows standards of worthiness that all might avail themselves of the blessings of the temple.