Section 81
Overview
Doctrine and Covenants Section 81 is a brief but theologically and historically significant text that outlines the organizational hierarchy of the early Latter-day Saint movement and establishes the conditional nature of Mormon soteriology. Historically, as noted in the text's own introduction, this revelation was originally dictated in March 1832 and directed to Jesse Gause, calling him to be a counselor to Joseph Smith. After Gause apostatized and was excommunicated, the revelation was retroactively altered to insert the name of Frederick G. Williams. Theologically, the text asserts that Joseph Smith holds the exclusive 'keys of the kingdom' which belong to the Presidency of the High Priesthood, establishing a rigid ecclesiastical hierarchy. Furthermore, the text explicitly conditions the promise of 'a crown of immortality, and eternal life' upon the recipient's ability to be 'faithful unto the end' in their appointed office, prayer, and ministry. This creates a works-based paradigm of salvation that stands in direct contrast to the Evangelical understanding of justification by faith alone. The text concludes by attributing these words directly to Jesus Christ ('Alpha and Omega'), thereby claiming absolute divine authority for both the ecclesiastical structure it mandates and the conditional salvation it offers.
Key Figures
- Joseph Smith, Jun. (Identified as the servant to whom the 'keys of the kingdom' are given, establishing his supreme earthly authority in the church)
- Frederick G. Williams (The recipient of the revelation in its current redacted form, called to be a high priest and counselor, whose eternal life is contingent on his performance)
- Jesse Gause (Mentioned in the historical headnote as the original recipient of this revelation before his excommunication, highlighting a significant textual redaction)
- Jesus Christ / Alpha and Omega (The claimed divine author of the revelation, used to authenticate the commands and ecclesiastical structure)
Doctrines Analyzed
Key theological claims identified in this text:
Exclusive Keys of the Kingdom
Assertion
The 'keys of the kingdom' are given exclusively to Joseph Smith and belong always to the Presidency of the High Priesthood.
Evidence from Text
Unto whom I have given the keys of the kingdom, which belong always unto the Presidency of the High Priesthood
Evangelical Comparison
In Mormon theology, 'keys' represent the specific right of presidency and the authority to direct the use of the priesthood on earth. D&C 81 asserts that these keys are held exclusively by Joseph Smith and the First Presidency. In contrast, Evangelical Christianity interprets the 'keys of the kingdom' given to Peter (and the apostles) in Matthew 16:19 and 18:18 as the authority to declare the Gospel, which opens the kingdom of heaven to those who believe and shuts it to those who reject it. Evangelicals reject the concept of a restored earthly 'High Priesthood' presidency, affirming instead the Universal Priesthood of all believers (1 Peter 2:9) and recognizing Jesus Christ as the sole, ultimate High Priest (Hebrews 7:23-28) who requires no earthly successors or presidential counselors to mediate His authority.
Conditional Eternal Life (Endurance to the End)
Assertion
Eternal life and immortality are granted conditionally, based upon a person's enduring faithfulness and performance of their duties until the end of their life.
Evidence from Text
And if thou art faithful unto the end thou shalt have a crown of immortality, and eternal life
Evangelical Comparison
D&C 81:6 explicitly makes 'eternal life' a conditional reward: 'if thou art faithful unto the end thou shalt have... eternal life.' This establishes a performance-based soteriology where salvation is maintained through continuous obedience, prayer, and fulfilling church callings. Evangelical Christianity fundamentally opposes this, adhering to Sola Fide (Justification by Faith Alone). According to Ephesians 2:8-9 and Titus 3:5, salvation is a free gift of grace, not of works. Furthermore, Evangelicals believe in the present assurance of salvation; as Jesus states in John 5:24, whoever believes 'has eternal life' (present tense) and 'does not come into judgment, but has passed from death to life.' While Evangelicals believe true faith produces good works, those works are the fruit of salvation, not the sustaining requirement to eventually earn eternal life.
Restoration of the High Priesthood
Assertion
The text assumes and operates upon the existence of an earthly 'High Priesthood' with specific offices, such as High Priest and Counselor.
Evidence from Text
hearken to the calling wherewith you are called, even to be a high priest in my church, and a counselor... which belong always unto the Presidency of the High Priesthood
Evangelical Comparison
The text mandates the calling of a 'high priest' to serve in the 'Presidency of the High Priesthood.' This reflects the Mormon doctrine that the Melchizedek Priesthood was restored to the earth and is held by mortal men who govern the church. Evangelical Christianity views this as a severe Christological error. The Book of Hebrews (specifically chapters 7-10) argues extensively that the earthly priesthood was a shadow fulfilled by Christ. Because Jesus lives forever, He holds His priesthood permanently (Hebrews 7:24), and His 'once for all' sacrifice eliminated the need for any further mediating high priests on earth. To establish a new earthly High Priesthood is, from an Evangelical perspective, to detract from the sufficiency and exclusivity of Christ's finished mediatorial work.
Comparative Analysis
Theological Gap (Summary)
The text diverges fundamentally from Evangelicalism by establishing a works-based, conditional salvation ('faithful unto the end' to receive eternal life) and by creating an exclusive earthly priesthood hierarchy that mediates God's authority.
Theological Gap (Explained)
The theological gap between D&C 81 and Evangelical Christianity is rooted in soteriology and ecclesiology. Soteriologically, D&C 81 presents a synergistic, conditional framework for eternal life. Verse 6 explicitly states, 'if thou art faithful unto the end thou shalt have... eternal life.' This violates the Evangelical pillar of Sola Fide, which asserts that justification is a monergistic act of God, granted entirely by grace through faith in Christ's finished work (Ephesians 2:8-9, Romans 3:28). In the Evangelical view, eternal life is a present possession that cannot be lost through a failure of performance. Ecclesiologically, D&C 81 establishes an exclusive 'Presidency of the High Priesthood' holding the 'keys of the kingdom.' This violates the Evangelical doctrine of the Universal Priesthood of all believers (1 Peter 2:9) and the sole mediatorial role of Jesus Christ (1 Timothy 2:5). By inserting a necessary human hierarchy between the believer and God, the text diminishes the sufficiency of Christ's direct intercession.
For All Ages
Imagine you are given a free ticket to the best theme park ever, just because the owner loves you. That is how Evangelical Christians view going to heaven—it's a free gift from Jesus because we trust Him. But this text teaches something different. It says you only get the ticket IF you work hard, do your chores perfectly, and never give up until the very end of your life. If you mess up or quit, you lose the ticket. Also, this text says you have to follow a specific human leader (Joseph Smith) who holds the special 'keys' to the park, whereas Christians believe Jesus holds the keys and invites everyone directly.
Friction Points
Sola Fide (Justification by Faith Alone)
Conditions eternal life on enduring faithfulness and works (v. 6).
Universal Priesthood
Grants exclusive 'keys of the kingdom' to a specific human presidency (v. 2).
Christology (Sufficiency of Christ)
Re-establishes an earthly High Priesthood, detracting from Christ's exclusive role as the final High Priest.
Sola Scriptura
Claims to be direct, new revelation from Jesus Christ, adding to the canon.
Semantic Warnings
Terms that have different meanings between traditions:
"Eternal Life"
In This Text
The highest degree of salvation (exaltation in the celestial kingdom), which must be earned through enduring faithfulness and obedience to priesthood ordinances.
In Evangelicalism
The free gift of God, consisting of knowing Him and living with Him forever, granted immediately upon faith in Jesus Christ.
"High Priest"
In This Text
An office in the Melchizedek Priesthood held by mortal men who govern the church.
In Evangelicalism
The unique, non-transferable role of Jesus Christ, who perfectly mediates between God and man, having fulfilled and abolished the earthly priesthood.
Soteriology (Salvation)
Salvation Defined: Attaining a 'crown of immortality, and eternal life in the mansions' of the Father.
How Attained: By being 'faithful unto the end' in one's appointed church office, prayer, and ministry.
Basis of Assurance: Assurance is impossible in the present tense, as it is entirely contingent on future performance ('if thou art faithful unto the end').
Comparison to Sola Fide: This text stands in direct opposition to Sola Fide. While Romans 4:5 states that God justifies the one who 'does not work but believes in him who justifies the ungodly,' D&C 81 requires continuous work and faithfulness to secure eternal life.
Mandates & Requirements
Explicit Commands
- Listen to the voice of him who speaketh
- Hearken to the calling wherewith you are called
- Be a high priest in my church
- Be a counselor unto my servant Joseph Smith, Jun.
- Be faithful in counsel
- Be faithful in the office which I have appointed unto you
- Pray always, vocally and in thy heart
- Pray always, in public and in private
- Proclaim the gospel in the land of the living, and among thy brethren
- Be faithful
- Stand in the office which I have appointed unto you
- Succor the weak
- Lift up the hands which hang down
- Strengthen the feeble knees
- Be faithful unto the end
Implicit Obligations
- Submit to the absolute authority of Joseph Smith as the holder of the keys of the kingdom
- Maintain continuous, unbroken obedience to retain the promise of eternal life
- Prioritize church administrative duties as a means of doing the 'greatest good'
Ritual Requirements
- Ordination to the office of High Priest (implied by the calling to the office)
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- I noticed in the historical introduction that this revelation was originally given to Jesse Gause, but his name was later crossed out and replaced with Frederick G. Williams. How do you understand the nature of revelation if the literal words of Jesus can be retroactively edited to fit new circumstances?
- Verse 6 says that 'if thou art faithful unto the end thou shalt have... eternal life.' How do you know if you are being faithful enough? Do you have peace right now that you have eternal life?
- The text talks about the 'Presidency of the High Priesthood.' When you read the Book of Hebrews, specifically chapters 7 through 10, how do you reconcile the need for earthly high priests with the author's claim that Jesus is our final, permanent High Priest?
Redemptive Analogies
Bridges from this text to the Gospel:
Succoring the weak and strengthening feeble knees
This beautiful pastoral command can be used to point to Christ. We are the spiritually weak; our knees are feeble, and we cannot endure to the end on our own strength. Jesus Christ is the ultimate one who succors us, not by demanding we work harder, but by carrying our burden entirely on the cross.
Spiritual Weight
Burdens this text places on adherents:
The believer is placed on a spiritual treadmill. Because eternal life is explicitly conditioned on being 'faithful unto the end' in all duties, the believer can never rest in the finished work of Christ. There is a constant pressure to perform, attend meetings, fulfill callings, and pray adequately to maintain one's standing.
Because the reward is contingent on future, unbroken faithfulness, the believer cannot possess true assurance of salvation in the present. The fear of failing to 'endure to the end' (as Jesse Gause did) looms over their spiritual life.
The text demands absolute submission to the 'keys' held by Joseph Smith and the First Presidency. This creates a spiritual burden where a believer's relationship with God is heavily mediated by human leaders, leading to a fear of questioning or disagreeing with church hierarchy.