Come, Follow Me—For Home and Church: Doctrine and Covenants 2025

Elder Ulisses Soares shares insights about “The Living Christ”

The Testimony of the Apostles

ChristmasThe Prophet Joseph Smith declared, “The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it” (Teachings of Presidents of the Church: Joseph Smith [2011], 49). Over 160 years later, this statement inspired the First Presidency and Quorum of the Twelve Apostles to publish “The Living Christ: The Testimony of the Apostles” in honor of the 2,000th anniversary of the Savior’s birth (see Russell M. Nelson, “Drawing the Power of Jesus Christ into Our Lives,” Ensign or Liahona, May 2017, 40).As Latter-day Saints, we rejoice in the blessing of continuing revelation through modern prophets and apostles. We are thankful for their inspired words of counsel, warning, and encouragement. But most of all, we are blessed by their powerful testimonies of Jesus Christ—at Christmastime and throughout the year. These are more than just stirring words of skilled writers or public speakers or insights from scriptural experts. They are the words of God’s chosen, called, and authorized “special witnesses of the name of Christ in all the world” (Doctrine and Covenants 107:23).

This proclamation was read by President Gordon B. Hinckley as part of his message at the General Relief Society Meeting held September 23, 1995, in Salt Lake City, Utah.

The Family: A Proclamation to the WorldEven before we were born, we were part of a family—the family of our heavenly parents. That pattern continues on earth. Families here, at their best, are meant to echo the perfect pattern in heaven.Of course, there are no guarantees that earthly families will be ideal or even functional. But as President Henry B. Eyring taught, families “give God’s children the best chance to be welcomed to the world with the only love on earth that comes close to what we felt in heaven—parental love” (“Gathering the Family of God,” Ensign or Liahona, May 2017, 20). Knowing that families are imperfect and subject to attacks from the adversary, God sent His Beloved Son to redeem us and heal our families. And He sent latter-day prophets with a proclamation to defend and strengthen families. If we follow the prophets and put faith in the Savior, even though mortal families fall short of the divine ideal, there’s hope for families—on earth and in heaven.

The Book of Mormon teaches that “all are alike unto God,” including “black and white, bond and free, male and female” (2 Nephi 26:33). Throughout the history of the Church, people of every race and ethnicity in many countries have been baptized and have lived as faithful members of the Church. During Joseph Smith’s lifetime, a few black male members of the Church were ordained to the priesthood. Early in its history, Church leaders stopped conferring the priesthood on black males of African descent. Church records offer no clear insights into the origins of this practice. Church leaders believed that a revelation from God was needed to alter this practice and prayerfully sought guidance. The revelation came to Church President Spencer W. Kimball and was affirmed to other Church leaders in the Salt Lake Temple on June 1, 1978. The revelation removed all restrictions with regard to race that once applied to the priesthood.

The Bible and the Book of Mormon teach that monogamy is God’s standard for marriage unless He declares otherwise (see 2 Samuel 12:7–8 and Jacob 2:27, 30). Following a revelation to Joseph Smith, the practice of plural marriage was instituted among Church members in the early 1840s (see section 132). From the 1860s to the 1880s, the United States government passed laws to make this religious practice illegal. These laws were eventually upheld by the U.S. Supreme Court. After receiving revelation, President Wilford Woodruff issued the following Manifesto, which was accepted by the Church as authoritative and binding on October 6, 1890. This led to the end of the practice of plural marriage in the Church.

Written in 1842 by the Prophet Joseph Smith, these 13 statements explain the basic doctrines and practices of The Church of Jesus Christ of Latter-day Saints.

The Articles of Faith and Official Declarations 1 and 2Since Joseph Smith’s First Vision, God has continued to guide His Church by revelation. In some cases, that revelation has included changes to the policies and practices of the Church. Official Declarations 1 and 2 announced this kind of revelation—one led to the end of plural marriage, and the other made the blessings of the priesthood available to people of all races. Changes like these are part of what it means to have a “true and living church” (Doctrine and Covenants 1:30), with a true and living prophet, led by a true and living God.But eternal truth doesn’t change, though our understanding of it does. And sometimes revelation casts additional light on truth. The Articles of Faith serve this clarifying purpose. The Church is solidly founded on eternal truth yet can grow and change “according as the Lord will, suiting his mercies according to the conditions of the children of men” (Doctrine and Covenants 46:15). In other words, “We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God” (Articles of Faith 1:9).

A vision given to President Joseph F. Smith in Salt Lake City, Utah, on October 3, 1918. In his opening address at the 89th Semiannual General Conference of the Church, on October 4, 1918, President Smith declared that he had received several divine communications during the previous months. One of these, concerning the Savior’s visit to the spirits of the dead while His body was in the tomb, President Smith had received the previous day. It was written immediately following the close of the conference. On October 31, 1918, it was submitted to the counselors in the First Presidency, the Council of the Twelve, and the Patriarch, and it was unanimously accepted by them.

A vision given to Joseph Smith the Prophet, in the temple at Kirtland, Ohio, January 21, 1836. The occasion was the administration of ordinances in preparation for the dedication of the temple.

Doctrine and Covenants 137–138The revelations recorded in Doctrine and Covenants 137 and 138 are separated by more than 80 years and 1,500 miles (2,400 km). Section 137 was received by the Prophet Joseph Smith in 1836 in the Kirtland Temple, and section 138 was received by Joseph F. Smith, sixth President of the Church, in 1918 in Salt Lake City. But doctrinally, these two visions belong side by side. They both answer questions that many people—including God’s prophets—have about life after death. Joseph Smith wondered about the fate of his brother Alvin, who had died without being baptized. Joseph F. Smith, who had lost both of his parents and 13 children to untimely deaths, thought often about the spirit world and wondered about the preaching of the gospel there.Section 137 casts some initial light on the destiny of God’s children in the next life, and section 138 opens the curtains even wider. Together, both revelations testify of “the great and wonderful love made manifest by the Father and the Son” (Doctrine and Covenants 138:3).

The word and will of the Lord, given through President Brigham Young at Winter Quarters, the camp of Israel, Omaha Nation, on the west bank of the Missouri River, near Council Bluffs, Iowa.

Announcement of the martyrdom of Joseph Smith the Prophet and his brother, Hyrum Smith the Patriarch, at Carthage, Illinois, June 27, 1844. This document was included at the end of the 1844 edition of the Doctrine and Covenants, which was nearly ready for publication when Joseph and Hyrum Smith were murdered.

Doctrine and Covenants 135–136The afternoon of June 27, 1844, found Joseph and Hyrum Smith in jail once again, accompanied by John Taylor and Willard Richards. They believed they were innocent of any crime, but they submitted to arrest, hoping to keep the Saints in Nauvoo safe. This wasn’t the first time that enemies of the Church had put the Prophet Joseph in prison, but this time he seemed to know that he would not return alive. He and his friends tried to comfort each other by reading from the Book of Mormon and singing hymns. Then gunshots were heard, and within a few minutes the mortal lives of Joseph Smith and his brother Hyrum had come to an end.And yet it was not the end of the divine cause they had embraced. And it was not the end of the Restoration of the gospel of Jesus Christ. There was more work to do and more revelation that would guide the Church forward. The end of the Prophet’s life was not the end of the work of God.See Saints, 1:521–52.

A declaration of belief regarding governments and laws in general, adopted by unanimous vote at a general assembly of the Church held at Kirtland, Ohio, August 17, 1835. Many Saints gathered together to consider the proposed contents of the first edition of the Doctrine and Covenants. At that time, this declaration was given the following preamble: “That our belief with regard to earthly governments and laws in general may not be misinterpreted nor misunderstood, we have thought proper to present, at the close of this volume, our opinion concerning the same.”

Revelation given through Joseph Smith the Prophet, at Hiram, Ohio, November 3, 1831. Prefacing this revelation, Joseph Smith’s history states, “At this time there were many things which the Elders desired to know relative to preaching the Gospel to the inhabitants of the earth, and concerning the gathering; and in order to walk by the true light, and be instructed from on high, on the 3rd of November, 1831, I inquired of the Lord and received the following important revelation.” This section was first added to the book of Doctrine and Covenants as an appendix and was subsequently assigned a section number.

Doctrine and Covenants 133–134In 1833, mobs attacked and destroyed the Church’s printing press. Among the print jobs in progress at the time was the Book of Commandments—the Church’s first attempt to compile God’s latter-day revelations into one volume. The mob scattered the unbound pages, and although courageous Saints preserved some of them, only a few incomplete copies of the Book of Commandments are known to have survived.What we now know as section 133 of the Doctrine and Covenants was meant to be the appendix to the Book of Commandments, like an exclamation point at the end of the Lord’s published revelations. It warns of a coming day of judgment and repeats the call found throughout modern revelation: Flee worldliness, as symbolized by Babylon. Build Zion. Prepare for the Second Coming. And spread this message “unto every nation, and kindred, and tongue, and people” (verse 37). The original plans for the Book of Commandments were not fulfilled, but this revelation is a reminder and a witness that the Lord’s work will go forward, “for he shall make bare his holy arm … , and all the ends of the earth shall see the salvation of their God” (verse 3).

Revelation given through Joseph Smith the Prophet, at Nauvoo, Illinois, recorded July 12, 1843, relating to the new and everlasting covenant, including the eternity of the marriage covenant and the principle of plural marriage. Although the revelation was recorded in 1843, evidence indicates that some of the principles involved in this revelation were known by the Prophet as early as 1831. See Official Declaration 1.

Instructions by Joseph Smith the Prophet, given at Ramus, Illinois, May 16 and 17, 1843.

Items of instruction given by Joseph Smith the Prophet, at Ramus, Illinois, April 2, 1843.

Instructions given by Joseph Smith the Prophet, at Nauvoo, Illinois, February 9, 1843, making known three grand keys by which the correct nature of ministering angels and spirits may be distinguished.

Doctrine and Covenants 129–132Through Joseph Smith, the Lord took some of the mystery out of eternity. The greatness of God, the glory of heaven, and the vastness of eternity can seem almost familiar in the light of the restored gospel, even to finite minds like ours. The revelations in Doctrine and Covenants 129–32 are a good example. What is God like? He “has a body … as tangible as man’s.” What is heaven like? “That same sociality which exists among us here will exist among us there” (Doctrine and Covenants 130:22, 2). In fact, one of the most joyous truths about heaven is that it can include our cherished family relationships, if sealed by the proper authority. Truths like these can make heaven feel less distant—glorious yet reachable.But then, sometimes God may ask us to do things that seem uncomfortable and unreachable. For many early Saints, plural marriage was one such commandment. It was a severe trial of faith for Joseph Smith, his wife Emma, and almost everyone who received it. To make it through this trial, they needed more than just favorable feelings about the restored gospel; they needed faith in God that went far deeper than that. The commandment no longer stands today, but the faithful example of people who lived it still does. And this example inspires us when we are asked to make our own “sacrifices in obedience” (Doctrine and Covenants 132:50).

An epistle from Joseph Smith the Prophet to The Church of Jesus Christ of Latter-day Saints, containing further directions on baptism for the dead, dated at Nauvoo, Illinois, September 6, 1842.

An epistle from Joseph Smith the Prophet to the Latter-day Saints at Nauvoo, Illinois, containing directions on baptism for the dead, dated at Nauvoo, September 1, 1842.

Revelation given through Joseph Smith the Prophet, in the house of Brigham Young, at Nauvoo, Illinois, July 9, 1841. At this time Brigham Young was President of the Quorum of the Twelve Apostles.

Revelation given through Joseph Smith the Prophet, at Nauvoo, Illinois, March 1841, concerning the Saints in the territory of Iowa.

Doctrine and Covenants 125–128In August 1840, a grieving Jane Neyman listened to the Prophet Joseph speak at the funeral of his friend Seymour Brunson. Jane’s own teenage son Cyrus had also recently passed away. Adding to her grief was the fact that Cyrus had never been baptized, and Jane worried what this would mean for his eternal soul. Joseph had wondered the same thing about his beloved brother Alvin, who also died before being baptized. So the Prophet decided to share with everyone at the funeral what the Lord had revealed to him about people who pass away without receiving gospel ordinances—and what we can do to help them.The doctrine of baptism for the dead thrilled the Saints; their thoughts turned immediately to deceased family members. Now there was hope for them! Joseph shared their joy, and in a letter teaching this doctrine, he used joyful, enthusiastic language to express what the Lord taught him about the salvation of the dead: “Let the mountains shout for joy, and all ye valleys cry aloud; and all ye seas and dry lands tell the wonders of your Eternal King!” (Doctrine and Covenants 128:23).See Saints, 1:415–27; “Letters on Baptism for the Dead,” in Revelations in Context, 272–76.

In 1842, after the Relief Society was organized in Nauvoo, Illinois, the Prophet Joseph Smith said, “The Church was never perfectly organized until the women were thus organized.” Similarly, a study of the Restoration of the Lord’s Church and His priesthood is not complete until it includes a study of the Relief Society, which itself is “a restoration of an ancient pattern” of female disciples of Jesus Christ.Eliza R. Snow played an important role in that restoration. She was present when the Relief Society was first organized and, as the society’s secretary, took notes during its meetings. She witnessed firsthand that the Relief Society was organized “after the pattern of the priesthood.” Below are her words, written while she was serving as the second General President of the Relief Society, to help her sisters understand the divine work entrusted to the covenant daughters of God.To learn more about how the Relief Society was organized, see Daughters in My Kingdom: The History and Work of Relief Society (2017), 1–25; The First Fifty Years of Relief Society (2016), 3–175.

Revelation given to Joseph Smith the Prophet, at Nauvoo, Illinois, January 19, 1841. Because of increasing persecutions and illegal procedures against them by public officers, the Saints had been compelled to leave Missouri. The exterminating order issued by Lilburn W. Boggs, governor of Missouri, dated October 27, 1838, had left them no alternative. In 1841, when this revelation was given, the city of Nauvoo, occupying the site of the former village of Commerce, Illinois, had been built up by the Saints, and here the headquarters of the Church had been established.

As difficult as the last six years had been for the Saints, things started to look better in the spring of 1839: The refugee Saints had found compassion among the citizens of Quincy, Illinois. Guards had allowed Joseph Smith and other Church leaders to escape captivity in Missouri. And the Church had just purchased land in Illinois where the Saints could gather again. Yes, it was swampy, mosquito-infested land, but compared to the challenges the Saints had already faced, this probably seemed manageable. So they drained the swamp and drafted a charter for a new city, which they named Nauvoo. It means “beautiful” in Hebrew, though it was more an expression of faith than an accurate description, at least at first. Meanwhile, the Lord was impressing His Prophet with a sense of urgency. He had more truths and ordinances to restore, and He needed a holy temple where He could “crown [His Saints] with honor, immortality, and eternal life” (Doctrine and Covenants 124:55). In many ways, these same feelings of faith and urgency are evident in the Lord’s work today.See Saints, 1:399–427; “Organizing the Church in Nauvoo,” in Revelations in Context, 264–71.

While imprisoned in Liberty, Missouri, Joseph Smith received letters informing him about the perilous situation of the Latter-day Saints who were being driven from the state by the order of the governor. A poignant letter came from his wife Emma. Her words, and Joseph’s letters in response, express both their sufferings and their faith during this difficult time in Church history.

Duty of the Saints in relation to their persecutors, as written by Joseph Smith the Prophet while a prisoner in the jail at Liberty, Missouri. This section is an excerpt from an epistle to the Church dated March 20, 1839 (see the heading to section 121).

The word of the Lord to Joseph Smith the Prophet, while a prisoner in the jail at Liberty, Missouri. This section is an excerpt from an epistle to the Church dated March 20, 1839 (see the heading to section 121).

Prayer and prophecies written by Joseph Smith the Prophet in an epistle to the Church while he was a prisoner in the jail at Liberty, Missouri, dated March 20, 1839. The Prophet and several companions had been months in prison. Their petitions and appeals directed to the executive officers and the judiciary had failed to bring them relief.

Doctrine and Covenants 121–123The bottom level of the jail in Liberty, Missouri, was known as “the dungeon.” The walls were thick, the stone floor was cold and filthy, food was scarce and rotten, and the two narrow, iron-barred windows near the ceiling allowed for very little light. This is where Joseph Smith and a few others spent four frigid months during the winter of 1838–39. During this time, Joseph was constantly receiving news about the suffering of the Saints. The peace and optimism felt in Far West had lasted only a few months, and now the Saints were without a home once again, driven into the wilderness in search of yet another place to start over—this time with their Prophet in prison.And yet, even in that miserable jail, “knowledge from heaven” came “pouring down” (Doctrine and Covenants 121:33). Joseph’s question “O God, where art thou?” was answered clearly and powerfully: “Fear not … , for God shall be with you forever and ever” (Doctrine and Covenants 121:1; 122:9).See Saints, 1:323–96; “Within the Walls of Liberty Jail,” in Revelations in Context, 256–63.

Revelation given through Joseph Smith the Prophet, at Far West, Missouri, July 8, 1838, making known the disposition of the properties tithed as named in the preceding revelation, section 119.

Revelation given through Joseph Smith the Prophet, at Far West, Missouri, July 8, 1838, in answer to his supplication: “O Lord! Show unto thy servants how much thou requirest of the properties of thy people for a tithing.” The law of tithing, as understood today, had not been given to the Church previous to this revelation. The term tithing in the prayer just quoted and in previous revelations (64:23; 85:3; 97:11) had meant not just one-tenth, but all free-will offerings, or contributions, to the Church funds. The Lord had previously given to the Church the law of consecration and stewardship of property, which members (chiefly the leading elders) entered into by a covenant that was to be everlasting. Because of failure on the part of many to abide by this covenant, the Lord withdrew it for a time and gave instead the law of tithing to the whole Church. The Prophet asked the Lord how much of their property He required for sacred purposes. The answer was this revelation.

Revelation given through Joseph Smith the Prophet, at Far West, Missouri, July 8, 1838, in response to the supplication, “Show us thy will, O Lord, concerning the Twelve.”

Revelation given through Joseph Smith the Prophet, at Far West, Missouri, July 8, 1838, concerning the immediate duties of William Marks, Newel K. Whitney, and Oliver Granger.

Revelation given to Joseph Smith the Prophet, near Wight’s Ferry, at a place called Spring Hill, Daviess County, Missouri, May 19, 1838.

Revelation given through Joseph Smith the Prophet, at Far West, Missouri, April 26, 1838, making known the will of God concerning the building up of that place and of the Lord’s house. This revelation is addressed to the presiding officers and the members of the Church.

Doctrine and Covenants 115–120There was reason for the Saints to be optimistic about their newest gathering place, Far West, Missouri. The city was growing rapidly, the land seemed abundant, and nearby was Adam-ondi-Ahman, a place of great spiritual significance in the past and in the future (see Doctrine and Covenants 107:53–56; 116). Still, it must have been hard for the Saints not to think about what they had lost. Besides being driven from Independence, the center place of Zion, the Saints also had to flee Kirtland, leaving their beloved temple after only two years. And this time it wasn’t just enemies outside the Church causing trouble—many prominent members had turned against Joseph Smith, including four members of the Quorum of the Twelve Apostles.Instead of focusing on what they lost, the faithful just kept building Zion, this time in Far West. They made plans for a new temple. Four new Apostles were called. They understood that doing God’s work doesn’t mean you never fall; it means you “rise again.” And though you’ll have to make sacrifices, those sacrifices are sacred to God, even “more sacred … than [your] increase” (Doctrine and Covenants 117:13).See Saints, 1:296–99.

Revelation given through Joseph Smith the Prophet, at Far West, Missouri, April 11, 1838.

Answers to certain questions on the writings of Isaiah, given by Joseph Smith the Prophet, at or near Far West, Missouri, March 1838.

Revelation given through Joseph Smith the Prophet to Thomas B. Marsh, at Kirtland, Ohio, July 23, 1837, concerning the Twelve Apostles of the Lamb. This revelation was received on the day Elders Heber C. Kimball and Orson Hyde first preached the gospel in England. Thomas B. Marsh was at this time President of the Quorum of the Twelve Apostles.

Revelation given through Joseph Smith the Prophet, at Salem, Massachusetts, August 6, 1836. At this time the leaders of the Church were heavily in debt due to their labors in the ministry. Hearing that a large amount of money would be available to them in Salem, the Prophet, Sidney Rigdon, Hyrum Smith, and Oliver Cowdery traveled there from Kirtland, Ohio, to investigate this claim, along with preaching the gospel. The brethren transacted several items of Church business and did some preaching. When it became apparent that no money was to be forthcoming, they returned to Kirtland. Several of the factors prominent in the background are reflected in the wording of this revelation.

Doctrine and Covenants 111–114Have you ever had a spiritual experience that made you feel confident and secure in your faith in Christ—but then life’s afflictions tried your faith, and you found yourself struggling to recover the peace you felt before? Something similar happened to the Saints in Kirtland. Less than a year after the spiritual outpourings connected with the dedication of the Kirtland Temple, troubles arose. A financial crisis, conflict in the Quorum of the Twelve, and other trials caused some Saints to waver in their faith despite their earlier experiences.We can’t avoid trials, so how can we keep them from threatening our faith and testimony? Maybe part of the answer can be found in the Lord’s counsel in Doctrine and Covenants 112, given while adversity in Kirtland was swelling. The Lord said, “Purify your hearts before me” (verse 28), “Rebel not” (verse 15), “Gird up thy loins for the work” (verse 7), and “Be thou humble” (verse 10). As we follow this counsel, the Lord will “lead [us] by the hand” through adversity and into healing and peace (see verses 10, 13).

Elder Ronald A. Rasband shares insights about Doctrine and Covenants 109