Section 87
Overview
Doctrine and Covenants Section 87 is a highly significant text within Mormonism, functioning as a primary proof-text for Joseph Smith's prophetic calling. Dictated on December 25, 1832, during the United States' Nullification Crisis (when South Carolina threatened to secede over federal tariffs), the text predicts a violent conflict beginning in South Carolina. The prophecy states this rebellion will trigger a cascading global war, with the Southern States calling upon Great Britain, who will in turn call upon other nations. It further predicts slave uprisings, Native American ('remnants') hostilities against Gentiles, and severe natural disasters (famine, plague, earthquakes). The text asserts these calamities are the outpouring of God's wrath to avenge the blood of the 'saints.' It concludes with a mandate for believers to 'stand in holy places' in preparation for the imminent day of the Lord. While Latter-day Saints point to the American Civil War (1861-1865) as the fulfillment of this prophecy, critical and evangelical analysts note that the specific apocalyptic escalations—such as Great Britain drawing all nations into a global war and a unified Native American uprising occurring as part of this specific sequence—did not historically materialize, raising significant questions under the biblical test of a prophet.
Key Figures
- The Lord (Jehovah/Jesus Christ): The claimed divine author and speaker of the revelation, depicted as a God of wrath and vengeance who will make a 'full end of all nations.'
- Joseph Smith: The implicit recipient and conduit of the revelation, establishing his authority as a seer of future geopolitical events.
- The Saints: The members of the Latter-day Saint movement, whose persecution and 'blood' are cited as the catalyst for God's global vengeance.
- Slaves and Masters: Historical actors prophesied to engage in violent uprisings against one another.
- The Remnants (Native Americans): In LDS theology, the 'remnants of the land' refers to indigenous peoples (Lamanites), prophesied here to marshal themselves and vex the Gentiles.
- The Gentiles: In this context, non-Mormons and those not of the covenant, who will be vexed and judged.
Doctrines Analyzed
Key theological claims identified in this text:
Modern Predictive Prophecy
Assertion
God provides new, extra-biblical revelation detailing specific future geopolitical events, wars, and natural disasters through a modern prophet.
Evidence from Text
Verily, thus saith the Lord concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina... the Southern States shall be divided against the Northern States
Evangelical Comparison
This text asserts that Joseph Smith operated with the same predictive, revelatory authority as Old Testament prophets. In Evangelical theology, the canon of Scripture is closed (Jude 1:3, Revelation 22:18-19), and the office of the foundational Prophet/Apostle ceased with the first century. While Evangelicals believe God is sovereign over history, they reject the claim that God is giving new, canonical revelation about modern nation-states. Furthermore, Evangelicals apply the strict test of Deuteronomy 18:20-22 to any prophetic claim: if a prophecy is not fulfilled perfectly, the prophet is not speaking for God. The unfulfilled elements of D&C 87 (e.g., a global war involving Great Britain triggered directly by the South Carolina rebellion) mark it as a failed prophecy under biblical standards.
Divine Vengeance for the LDS Church
Assertion
Global calamities, wars, and natural disasters are specifically decreed by God to avenge the persecution and blood of Latter-day Saints.
Evidence from Text
That the cry of the saints, and of the blood of the saints, shall cease to come up into the ears of the Lord of Sabaoth, from the earth, to be avenged of their enemies.
Evangelical Comparison
The text appropriates the biblical imagery of Revelation 6:9-10, where the martyrs cry out for justice. However, D&C 87 applies this exclusively to the Latter-day Saints. In Evangelical theology, 'saints' (hagioi) refers to all justified believers in Jesus Christ throughout history (1 Corinthians 1:2). By claiming that global destruction is God's specific response to the persecution of Joseph Smith's followers, the text elevates the LDS church to the center of eschatological history, displacing the broader body of Christ and the biblical focus on Israel and the global Church.
Geographical/Institutional Sanctification
Assertion
Spiritual and physical safety during the apocalypse is achieved by standing in designated 'holy places.'
Evidence from Text
Wherefore, stand ye in holy places, and be not moved, until the day of the Lord come
Evangelical Comparison
In Mormonism, 'holy places' is practically interpreted as LDS temples, stakes, and designated gathering places. This creates a geographical and institutional requirement for eschatological safety. Evangelical Christianity teaches that the believer's security is entirely positional—being 'in Christ' (Romans 8:1, Ephesians 2:6). The New Covenant shifts the locus of worship and safety from physical locations (like the Jerusalem temple) to the person of Jesus Christ and the indwelling of the Holy Spirit (John 4:21-24).
Comparative Analysis
Theological Gap (Summary)
The text establishes a post-biblical prophetic authority that adds to the canon, redefines the 'saints' as members of the LDS church, and requires believers to seek safety in physical/institutional 'holy places' rather than resting solely in Christ.
Theological Gap (Explained)
The theological gap centers primarily on authority and eschatological security. By claiming the formula 'thus saith the Lord,' Joseph Smith places his own geopolitical predictions on par with Isaiah or John the Revelator, directly violating the Evangelical doctrine of Sola Scriptura and the closure of the canon. Furthermore, the text exhibits a highly sectarian eschatology. It identifies the 'saints' exclusively as Latter-day Saints, asserting that God's global wrath—including the destruction of all nations—is specifically designed to avenge their persecution. This contrasts sharply with the Evangelical understanding of the universal Church. Finally, the mandate to 'stand in holy places' shifts the believer's security from the finished, sufficient work of Christ (Sola Fide) to an ongoing requirement of institutional alignment and geographical gathering, which in modern Mormonism is inextricably linked to temple worthiness and works-righteousness.
For All Ages
Imagine you have a complete rulebook for a game, and the creator said, 'This is the final rulebook.' Then, someone comes along and says, 'Wait, the creator just gave me a new page of rules! It says my friends and I are the only true players, and everyone else is going to be punished for being mean to us. Also, to be safe, you have to stand in our special clubhouse.' Christians believe the Bible is the complete rulebook. This text claims to be a new page of rules, which goes against the creator's promise that the book was finished. It also says safety is found in a specific place, rather than just trusting in Jesus.
Friction Points
Sola Scriptura
Adds new, binding prophetic revelation to the canon of Scripture.
Biblical Inerrancy / Prophetic Testing
Contains unfulfilled prophetic claims (global war involving Britain triggered by SC rebellion), failing the test of Deuteronomy 18:22.
Ecclesiology (The Church)
Narrows the definition of God's people ('saints') to a single 19th-century restorationist movement.
Sola Fide / Assurance
Implies that deliverance from judgment requires physical presence in designated 'holy places' rather than faith alone in Christ.
Semantic Warnings
Terms that have different meanings between traditions:
"Saints"
In This Text
Members of the Latter-day Saint movement who have been persecuted.
In Evangelicalism
All individuals who have been justified by faith in Jesus Christ, set apart by God's grace (1 Corinthians 1:2).
"Holy places"
In This Text
Physical locations designated by LDS authority (temples, stakes, Zion) where believers must gather for safety.
In Evangelicalism
Historically the temple in Jerusalem, but under the New Covenant, believers themselves are the temple of the Holy Spirit (1 Corinthians 6:19), and safety is found spiritually 'in Christ.'
Soteriology (Salvation)
Salvation Defined: In the context of this specific section, salvation is primarily temporal and eschatological: surviving the apocalyptic outpouring of God's wrath upon the nations.
How Attained: By obeying the prophet's warning, gathering with the LDS church, and standing in designated 'holy places.'
Basis of Assurance: Confidence is derived from being physically and institutionally aligned with the LDS church and its designated places of refuge.
Comparison to Sola Fide: This text does not address eternal justification directly, but its eschatological framework requires works (gathering, standing in specific places, maintaining institutional worthiness) to escape divine wrath, contrasting with the Evangelical promise that believers are saved from wrath through Christ's blood by faith alone (Romans 5:9).
Mandates & Requirements
Explicit Commands
- Stand ye in holy places
- Be not moved
Implicit Obligations
- Accept Joseph Smith as a true prophet of God who foresees the future
- Prepare for imminent global war and natural disasters
- Identify as one of the 'saints' distinct from the 'Gentiles' and 'nations'
Ritual Requirements
- Implicitly, to stand in 'holy places' in modern LDS practice requires adherence to temple worthiness standards and participation in temple ordinances.
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- When you read D&C 87, how do you understand the parts of the prophecy that didn't happen during the Civil War, like Great Britain calling on other nations to start a global war?
- If a prophet makes a prediction and only parts of it come true, how does that align with the biblical test for prophets in Deuteronomy 18?
- The text commands us to 'stand in holy places.' In your experience, does standing in a physical place like a temple give you peace, or do you ever worry you might not be worthy enough to stand there?
- How does the idea of finding safety in a 'holy place' compare to the New Testament idea that our safety is found by being 'in Christ'?
Redemptive Analogies
Bridges from this text to the Gospel:
The desire for justice and an end to suffering (v. 7)
This reflects a deep, universal human longing for God to make all things right and judge evil. We can agree that God is just and will judge sin. However, the Gospel reveals that God poured out His wrath on Jesus Christ on the cross, satisfying justice for all who believe, rather than just destroying our political enemies.
The need for a place of safety (v. 8)
Everyone wants to know they are safe from the coming judgment. Instead of a physical building that requires our own works to enter, Jesus Himself is our refuge and our 'holy place.' When we are hidden in Him, we are eternally secure.
Spiritual Weight
Burdens this text places on adherents:
The command to 'stand in holy places' places a burden on the LDS believer to maintain institutional worthiness (e.g., paying tithing, obeying the Word of Wisdom) to access the temple. Their eschatological safety is tied to their ongoing performance and obedience.
The vivid apocalyptic imagery of global war, famine, plague, and God's wrath cultivates a worldview of dread and suspicion toward the outside world, creating anxiety about the future and the need to constantly prepare for disaster.
By framing the entire non-LDS world ('Gentiles' and 'nations') as enemies slated for destruction to avenge the LDS church, the text fosters an isolationist mindset that can hinder genuine love and grace toward non-Mormons.