Doctrine and Covenants 102

President M. Russell Ballard:

“Members sometimes ask why Church disciplinary councils are held. The purpose is threefold: to save the soul of the transgressor, to protect the innocent, and to safeguard the Church’s purity, integrity, and good name.

“The First Presidency has instructed that disciplinary councils must be held in cases of murder, incest, [child abuse (sexual or physical),] or apostasy. A disciplinary council must also be held when a prominent Church leader commits a serious transgression, when the transgressor is a predator who may be a threat to other persons, when the person shows a pattern of repeated serious transgressions, [and] when a serious transgression is widely known. …

“Disciplinary councils may also be convened to consider a member’s standing in the Church following serious transgression such as abortion, transsexual operation, attempted murder, rape, forcible sexual abuse, intentionally inflicting serious physical injuries on others, adultery, fornication, homosexual relations, … spouse abuse, deliberate abandonment of family responsibilities, robbery, burglary, embezzlement, theft, sale of illegal drugs, fraud, perjury, or false swearing. [A disciplinary council may also be convened when a transgressor is guilty of serious deceptive practices, false representations, or other forms of fraud or dishonesty in business transactions.]

“Disciplinary councils are not called to try civil or criminal cases. The decision of a civil court may help determine whether a Church disciplinary council should be convened. However, a civil court’s decision does not dictate the decision of a disciplinary council.

“Disciplinary councils are not held for such things as failure to pay tithing, to obey the Word of Wisdom, to attend church, or to receive home teachers. They are not held because of business failure or nonpayment of debts. They are not designed to settle disputes among members. Nor are they held for members who demand that their names be removed from Church records or [become less active]. …

“A disciplinary council begins with an opening prayer, followed by a statement of the reason for the council being convened. The member is asked to tell in simple and general terms about the transgression and to explain his or her feelings and what steps of repentance he or she has taken. The member may respond to clarifying questions from the leaders. Then he or she is excused, and the leaders counsel together, pray, and reach a decision.

“The council takes into consideration many factors, such as whether temple or marriage covenants have been violated; whether a position of trust or authority has been abused; the repetition, seriousness, and magnitude of the transgression; the age, maturity, and experience of the transgressor; the interests of innocent victims and innocent family members; the time between transgression and confession; whether or not confession was voluntary; and evidence of repentance.

“Those who sit on the council are to keep everything strictly confidential and to handle the matter in a spirit of love. Their objective is not retribution; rather, it is to help the member make the changes necessary to stand clean before God once more.

“Decisions of the council are to be made with inspiration. A council can reach one of four decisions: (1) no action, (2) formal probation, (3) disfellowshipment, or (4) excommunication.

“Even if a transgression has been committed, the council may decide to take no action at that time. (The member would be encouraged to receive further counsel from his or her bishop.)

“Formal probation is a temporary state of discipline, imposed as a means to help the member fully repent. The presiding officer of the council specifies the conditions under which the probation can be terminated. During the probation, the bishop or stake president keeps in close contact to help the individual progress.

“The third decision the council may take is to disfellowship the member. Disfellowshipment is [meant to be] temporary, though not necessarily brief. Disfellowshipped persons retain membership in the Church. They are encouraged to attend public Church meetings, but are not entitled to offer public prayers or to give talks. They may not hold a Church position, take the sacrament, vote in the sustaining of Church officers, hold a temple recommend, or exercise the priesthood. They may, however, pay tithes and offerings and continue to wear temple garments if endowed.

“Excommunication is the most severe judgment a Church disciplinary council can take. Excommunicated persons are no longer members of the Church. Therefore, they are denied the privileges of Church membership, including the wearing of temple garments and the payment of tithes and offerings. They may attend public Church meetings, but, like disfellowshipped persons, their participation in such meetings is limited. Excommunicated persons are encouraged to repent and so live as to qualify for eventual baptism” (“A Chance to Start Over: Church Disciplinary Councils and the Restoration of Blessings,” Ensign, Sept. 1990, 15–16).

Doctrine and Covenants 102:1–5

President Harold B. Lee:

“Some years ago … I served as a stake president. We had a very grievous case that had to come before the high council and the stake presidency that resulted in the excommunication of a man who had harmed a lovely young girl. After a nearly all-night session that resulted in that action, I went to my office rather weary the next morning and was confronted by a brother of this man whom we [met with in council] the night before. This man said, ‘I want to tell you that my brother wasn’t guilty of what you charged him with.’

“‘How do you know he wasn’t guilty?’ I asked.

“‘Because I prayed, and the Lord told me he was innocent,’ the man answered.”

“I asked him to come into the office and we sat down, and I asked, ‘Would you mind if I ask you a few personal questions?’

“He said, ‘Certainly not.’ …

“‘How old are you?’

“‘Forty-seven.’

“‘What priesthood do you hold?’

“He said he thought he was a teacher.

“‘Do you keep the Word of Wisdom?’

“‘Well, no.’ …

“‘Do you pay your tithing?’

“He said, ‘No’—and he didn’t intend to as long as that … man was the bishop of the Thirty-Second Ward.

“I said, ‘Do you attend your priesthood meetings?’

“He replied, ‘No, sir!’ …

“‘You don’t attend your sacrament meetings either?’

“‘No, sir.’

“‘Do you have your family prayers?’ and he said no.

“‘Do you study the scriptures?’ He said well, his eyes were bad, and he couldn’t read very much. …

“‘Now, then,’ I said, ‘fifteen of the best-living men in the Pioneer Stake prayed last night. … and every man was united. … Now you, who do none of these things, you say you prayed and got an opposite answer. How would you explain that?’

“Then this man gave an answer that I think was a classic. He said, ‘Well, President Lee, I think I must have gotten my answer from the wrong source’” (Teachings of Harold B. Lee, 421–22).

Doctrine and Covenants 102:2

True to the Faith:

“The most serious transgressions, such as serious violations of civil law, spouse abuse, child abuse, adultery, fornication, rape, and incest, often require formal Church discipline. Formal Church discipline may include restriction of Church membership privileges or loss of Church membership. …

“… The purposes of disciplinary councils are to [1] save the souls of transgressors, [2] protect the innocent, and [3] safeguard the purity, integrity, and good name of the Church.

“Church discipline is an inspired process that takes place over a period of time. Through this process and through the Atonement of Jesus Christ, a member can receive forgiveness of sins, regain peace of mind, and gain strength to avoid transgression in the future” (True to the Faith: A Gospel Reference [2004], 37–38).

Doctrine and Covenants 102:18

The Prophet Joseph Smith:

“The Council should try no case without both parties being present, or having had an opportunity to be present; neither should they hear one person’s complaint before his case is brought up for trial; neither should they suffer the character of any one to be exposed before the High Council without the person being present and ready to defend him or herself; that the minds of the councilors be not prejudiced for or against any one whose case they may possibly have to act upon” (in History of the Church, 4:154). If a party or essential witness is unable to attend a disciplinary council, the presiding officer invites him to submit a written statement.

Doctrine and Covenants 102:19

President Gordon B. Hinckley:

“I wish to assure you … that I think there is never a judgment rendered until after prayer has been had. Action against a member is too serious a matter to result from the judgment of men alone, and particularly of one man alone. There must be the guidance of the Spirit, earnestly sought for and then followed, if there is to be justice” (“In … Counsellors There Is Safety,” Ensign, Nov. 1990, 50).

Doctrine and Covenants 103

As the Saints endured anti-Mormon hostilities in Missouri in 1833 and 1834, Church leaders repeatedly sought help from state and federal government leaders, including Missouri Governor Daniel Dunklin. Governor Dunklin offered little help in response to the Saints’ petitions. In October 1833 he advised Church leaders to seek redress and protection through the courts in Jackson County. He promised that if these efforts failed, he would use other means to enforce the law. Governor Dunklin’s advice proved ineffective and impractical, however, for several officers of the court in Jackson County were among those who were trying to force the Mormons out. (See Church History in the Fulness of Times Student Manual, 2nd ed. [Church Educational System manual, 2003], 134–35.)

In the late fall of 1833, the Saints were forcefully expelled from Jackson County. Most of them found temporary shelter in neighboring Clay County, while the rest found accommodation in other nearby counties. The following spring, as Zion’s Camp was formed and began its march toward Missouri, Church leaders continued to petition Governor Dunklin for assurance that he would provide support to help the Saints regain their homes and property and live in peace in Jackson County. The governor acknowledged that the Saints had been wronged, and he recognized that an armed force sent by the state would be needed to restore the Mormons to their lands and protect them while the courts decided the legal issues involved. (See Church History in the Fulness of Times, 135–37, 146.)

However, in June 1834, Governor Dunklin changed his position. He claimed that calling out the militia would likely plunge the state into open war. Instead of offering support, he advised the Saints that to avoid bloodshed they should relinquish their rights, sell their lands, and settle someplace else. He also advised them again to make an appeal to the courts. These suggestions were unacceptable to Church leaders, and their hopes that the Saints might be allowed to return to their homes peacefully were dashed. (See Church History in the Fulness of Times, 146–47.)

Doctrine and Covenants 103:1, 13

Elder D. Todd Christofferson:

“Zion is Zion because of the character, attributes, and faithfulness of her citizens. Remember, ‘the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them’ (Moses 7:18). If we would establish Zion in our homes, branches, wards, and stakes, we must rise to this standard. It will be necessary (1) to become unified in one heart and one mind; (2) to become, individually and collectively, a holy people; and (3) to care for the poor and needy with such effectiveness that we eliminate poverty among us. We cannot wait until Zion comes for these things to happen—Zion will come only as they happen” (“Come to Zion,” Ensign or Liahona, Nov. 2008, 38).

Doctrine and Covenants 103:15–18

President Joseph Fielding Smith:

“The redemption of Zion must needs come by power. Not the power of arms and the shedding of blood; but the power of the Lord” (Church History and Modern Revelation [1953], 1:484).

Doctrine and Covenants 103:27

Elder Franklin D. Richards:

“It becomes evident that many great blessings are predicated upon obedience to the eternal law of sacrifice.

“The Savior said, ‘Let no man be afraid to lay down his life for my sake; for whoso layeth down his life for my sake shall find it again.’ (D&C 103:27.)

“Thus the supreme sacrifice of one’s life is rewarded by that person finding his life again, ‘even life eternal’ (D&C 98:13.)” (in Conference Report, April 1967, 75).

Doctrine and Covenants 103:27–28

President James E. Faust:

“For most of us … what is required is not to die for the Church but to live for it. For many, living a Christlike life every day may be even more difficult than laying down one’s life” (“Discipleship,” Ensign or Liahona, Nov. 2006, 22).