Section 5
Overview
Section 5 of the 1835 Doctrine and Covenants (known today as D&C 102) is a unique text within the Latter-day Saint canon, as it primarily consists of the administrative minutes from a meeting held on February 17, 1834, in Kirtland, Ohio. During this meeting, Joseph Smith organized the first High Council of the church. The text outlines the bureaucratic and judicial framework for church governance, establishing a council of twelve high priests presided over by one to three presidents. This council is tasked with settling difficult disputes and disciplinary matters that cannot be resolved at the local level. The document details specific procedural rules, such as casting lots to determine the order of speaking, assigning half the council to defend the accused to prevent injustice, and the process for appealing decisions to the First Presidency. Theologically, the text is significant because it institutionalizes the office of 'high priest' within the church hierarchy and explicitly codifies the doctrine of continuing revelation. Verse 10 states that in cases of doctrinal difficulty, the president may 'inquire and obtain the mind of the Lord by revelation,' effectively establishing an open canon where the living prophet serves as the final arbiter of truth. For believers, this text provides the foundational blueprint for the modern LDS church disciplinary council system and reinforces the absolute authority of the First Presidency. From an evangelical perspective, the text represents a stark departure from biblical Christianity by re-establishing a mediating priesthood—contradicting the finished work of Christ as the sole High Priest—and by rejecting the sufficiency of Scripture in favor of ongoing, institutionalized revelation.
Key Figures
- Joseph Smith, jr.: Acknowledged as President of the High Council and the Church; the one who receives revelation to settle doctrine.
- Sidney Rigdon: Acknowledged as a President assisting Joseph Smith.
- Frederick G. Williams: Acknowledged as a President assisting Joseph Smith.
- Joseph Smith, sen.: Chosen as a high priest and counselor for the standing council.
- John Smith: Chosen as a high priest and counselor.
- Joseph Coe: Chosen as a high priest and counselor.
- John Johnson: Chosen as a high priest and counselor.
- Martin Harris: Chosen as a high priest and counselor.
- John S. Carter: Chosen as a high priest and counselor.
- Jared Carter: Chosen as a high priest and counselor.
- Oliver Cowdery: Chosen as a high priest and counselor; also served as clerk.
- Samuel H. Smith: Chosen as a high priest and counselor.
- Orson Hyde: Chosen as a high priest and counselor; also served as clerk.
- Sylvester Smith: Chosen as a high priest and counselor.
- Luke Johnson: Chosen as a high priest and counselor.
- The Lord: The divine source from whom the president obtains revelation to settle doctrinal difficulties.
Doctrines Analyzed
Key theological claims identified in this text:
Continuing Revelation and Open Canon
Assertion
The president of the church has the authority to receive new, binding revelation from God to settle doctrinal disputes when existing written sources are insufficient.
Evidence from Text
In cases 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.
Evangelical Comparison
In evangelical theology, the doctrine of Sola Scriptura asserts that the 66 books of the Bible are the sole, infallible rule of faith for the Church. Passages like 2 Timothy 3:16-17 and Jude 1:3 emphasize that God's revelation is complete and sufficient to equip believers. Section 5 directly contradicts this by institutionalizing a mechanism for ongoing revelation. Verse 10 explicitly states that if existing written texts are not 'sufficient' to clarify a doctrine, the president can obtain the 'mind of the Lord by revelation.' This creates an open canon where the ultimate authority is not the objective, historical Word of God, but the subjective, ongoing pronouncements of a human leader. This shifts the epistemological foundation of the church from exegesis of Scripture to submission to the prophetic office.
The Office of High Priest
Assertion
The church is to be governed by a hierarchy of earthly 'high priests' who sit on councils to judge and administer the affairs of the church.
Evidence from Text
This day a general council of twenty four high priests assembled... 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...
Evangelical Comparison
The book of Hebrews in the New Testament goes to great lengths to demonstrate that the Old Covenant priesthood has been entirely superseded by Jesus Christ. Hebrews 7:23-28 explains that former priests were many in number because they were prevented by death from continuing in office, but Jesus holds His priesthood permanently. Because of Christ's 'once for all' sacrifice, the veil was torn, and all believers now have direct access to God (Universal Priesthood of all believers, 1 Peter 2:9). Section 5 of the 1835 D&C reverses this biblical progression by re-establishing an elite class of earthly 'high priests' who mediate church discipline, govern the body, and hold specialized authority. This diminishes the sufficiency of Christ's high priestly role and creates an unbiblical hierarchy within the church.
Comparative Analysis
Theological Gap (Summary)
The text establishes a complex hierarchy of 'high priests' and a living prophet who can receive new revelation to settle doctrine. This violates the biblical teaching that Jesus is the final High Priest and that the canon of Scripture is closed and sufficient.
Theological Gap (Explained)
The theological gap between Section 5 of the 1835 Doctrine and Covenants and evangelical Christianity is rooted in fundamentally divergent views on authority, revelation, and Christology. At the core of this divergence is the text's explicit rejection of Sola Scriptura. Verse 10 institutionalizes an open canon by declaring that when existing written texts are insufficient to resolve doctrinal disputes, the president of the church may 'obtain the mind of the Lord by revelation.' This establishes a living, prophetic magisterium that supersedes the objective, historical revelation of the Bible. For evangelicals, the 66-book canon is closed, sufficient, and the final arbiter of truth (2 Timothy 3:16-17; Jude 1:3). By shifting the ultimate epistemological authority from the completed Word of God to the ongoing pronouncements of a human leader, the text creates a theological framework where doctrine is perpetually malleable and subject to the dictates of the church hierarchy. Furthermore, the text violates orthodox Christology and the doctrine of the Universal Priesthood by re-establishing an earthly class of 'high priests.' The New Testament, particularly the Epistle to the Hebrews, emphatically teaches that the Old Covenant priesthood was temporary and insufficient, serving only as a shadow of the reality found in Christ. Jesus Christ is the final, permanent High Priest who offered a 'once for all' sacrifice, tearing the veil and granting all believers direct access to the Father (Hebrews 7:23-28; 10:11-14). By organizing a council of mortal 'high priests' to mediate church discipline and govern the body, this text diminishes the sufficiency of Christ's mediatorial work. It erects an unbiblical ecclesiastical hierarchy that places human mediators between the believer and God, fundamentally contradicting the evangelical understanding of justification and direct access to God through faith in Christ alone.
For All Ages
Imagine you are playing a board game, and the rulebook is completely finished. Everything you need to know to play the game fairly is right there in the book. In traditional Christianity, the Bible is like that finished rulebook. We believe God gave us everything we need to know about Him and how to be saved in the 66 books of the Bible. But in this text, it says that if there is a disagreement, the leader of the church can just ask God for a brand new rule (a new revelation) to settle the argument. This is a big difference! Christians believe God's rulebook is closed and perfect, but this text says the rulebook is always open and changing based on what the leader says. Another big difference is about who gets to talk to God for us. In the Old Testament of the Bible, before Jesus came, there were special men called 'high priests' who had to make sacrifices for the people's sins. But when Jesus died on the cross, He became our one and only High Priest forever! He did the job perfectly, so we don't need regular men to be high priests anymore. We can all pray directly to God because of Jesus. But this text talks about organizing a group of 24 regular men and calling them 'high priests' to judge people in the church. So, the two main problems are: first, adding new rules instead of trusting the Bible we already have, and second, giving regular men a special title ('high priest') that belongs only to Jesus. Christians believe Jesus is enough, and His finished Word in the Bible is enough!
Friction Points
Sola Scriptura
The text explicitly states that existing written scripture may not be sufficient to settle doctrinal disputes, and grants the president the power to obtain new revelation to resolve these issues (v. 10).
Christology / Universal Priesthood
The text establishes an earthly office of 'high priests' to govern and judge the church, contradicting the biblical teaching that Jesus is the final, permanent High Priest and that all believers are part of a royal priesthood.
Semantic Warnings
Terms that have different meanings between traditions:
"High Priest"
In This Text
An office within the higher (Melchizedek) priesthood of the church, held by numerous mortal men who serve on governing councils.
In Evangelicalism
The ultimate mediator between God and man. In the New Covenant, Jesus Christ is the sole, permanent High Priest who offered Himself as a once-for-all sacrifice.
"Revelation"
In This Text
Ongoing, authoritative communication from God to the church president to settle administrative or doctrinal disputes, which can be added to the scriptural canon.
In Evangelicalism
God's completed, infallible disclosure of Himself and His will, culminating in Jesus Christ and perfectly recorded in the closed canon of the 66-book Bible.
Soteriology (Salvation)
Salvation Defined: While not explicitly defining eternal salvation, the text focuses on maintaining good standing within the church body, which in LDS theology is a prerequisite for ultimate exaltation.
How Attained: Attained through obedience to church authority, avoiding 'transgression,' and submitting to the judgments of the High Council.
Basis of Assurance: Assurance is derived from being in harmony with the church leadership and avoiding disciplinary action by the High Council.
Comparison to Sola Fide: The text outlines a legalistic, works-based system of church governance and discipline. In contrast, Sola Fide teaches that justification is a one-time legal declaration by God based solely on faith in Christ's finished work (Romans 5:1, Ephesians 2:8-9), not on maintaining good standing before a human ecclesiastical court.
Mandates & Requirements
Explicit Commands
- Organize the high council of the church of Christ with twelve high priests and one or three presidents.
- The high council cannot act without seven counselors or their appointed successors present.
- Fill vacancies by the nomination of the president, sanctioned by the voice of a general council.
- Cast lots by numbers (1 to 12) to ascertain who shall speak first.
- Consider whether a case is difficult or not to determine the number of speakers (2, 4, or 6).
- Counselors drawing even numbers must stand up in behalf of the accused to prevent insult or injustice.
- Allow the accuser and accused the privilege of speaking for themselves after evidences are heard.
- The president must give a decision according to his understanding of the case.
- The twelve counselors must vote to sanction the president's decision.
- Manifest any discovered errors in the president's decision for a re-hearing.
- The president may inquire and obtain the mind of the Lord by revelation in cases of doctrinal difficulty.
- High priests abroad must transmit immediately a copy of their proceedings and testimony to the high council of the seat of the First Presidency.
- Call councils of high priests abroad only on the most difficult cases of church matters.
Implicit Obligations
- Members must submit to the authority and disciplinary decisions of the High Council and First Presidency.
- The church must rely on the president as the ultimate arbiter of truth and doctrine.
- Counselors must act impartially and speak according to equity and justice.
- The accused must accept the final decision of the council after the appellate process is exhausted.
Ritual Requirements
- Casting lots or balloting by numbers to determine the order of speaking and the role of the counselors.
- Opening or closing the conference with prayer.
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- In verse 10, it says the president can obtain revelation to settle doctrinal disputes. How do we know if a new revelation is true? What is the standard we test it against?
- The text establishes many 'high priests' to govern the church. When you read Hebrews 7:23-28, how do you understand Jesus's role as our permanent High Priest compared to these earthly high priests?
- If the Bible says that Scripture is sufficient to make us 'complete, equipped for every good work' (2 Tim 3:16-17), why would we need a modern president to receive new revelations to settle doctrine?
Redemptive Analogies
Bridges from this text to the Gospel:
The Advocate for the Accused
The text recognizes the profound human need for an advocate when facing judgment. It mandates that specific individuals must stand up on behalf of the accused to ensure fairness and protect them. This administrative rule beautifully mirrors the spiritual reality of the Gospel. We are all guilty of transgressing God's law and stand accused before His perfect justice. However, we have a perfect Advocate who stands up on our behalf—not to argue our innocence, but to present His own shed blood as the satisfaction for our guilt. Jesus Christ is the ultimate Advocate who prevents our eternal condemnation.
Spiritual Weight
Burdens this text places on adherents:
The text creates a highly bureaucratic and legalistic system for spiritual governance. Believers are subject to the judgments of a complex hierarchy of councils, presidents, and high priests. This places a heavy burden of performance and compliance on the adherent, as their spiritual standing and membership in the church are contingent upon the rulings of these human courts rather than the grace of God. The fear of 'transgression' and subsequent trial before a council can foster an environment of anxiety and forced conformity.
Because the text establishes that the president can receive new revelation to settle doctrine when existing writings are deemed insufficient, the believer's foundation for truth is constantly shifting. They cannot rely solely on the objective, unchanging Word of God, but must constantly look to the current leadership for the latest interpretation or new revelation. This creates a dependency on human leaders and a lack of absolute assurance in what is true.