Section 138
Overview
Doctrine and Covenants Section 138 is a seminal text in Latter-day Saint theology, canonizing a vision received by Church President Joseph F. Smith in 1918 shortly before his death. Triggered by his pondering of 1 Peter 3 and 4 regarding Christ's preaching to spirits in prison, the vision expands significantly on biblical eschatology. Smith reports seeing the hosts of the dead, both righteous and wicked. A key theological clarification is made: Christ did not personally preach to the wicked in spirit prison; rather, He organized the righteous spirits—prophets and faithful saints—to carry the gospel message to those in darkness. The text establishes the metaphysical necessity of 'vicarious baptism' and other temple ordinances for the dead, asserting that salvation for the deceased is contingent upon the works of the living and the acceptance of the gospel by the spirits. It connects biblical patriarchs with modern LDS leaders (like Joseph Smith and Brigham Young), positing that they were 'reserved' in the pre-existence for this specific labor. This text serves as the primary scriptural mandate for the massive genealogical and temple work undertaken by the LDS Church.
Key Figures
- Jesus Christ
- Joseph F. Smith
- Peter (Apostle)
- Adam
- Eve
- Abel
- Noah
- Abraham
- Moses
- Isaiah
- Elijah
- Joseph Smith (Jr.)
- Hyrum Smith
- Brigham Young
Doctrines Analyzed
Key theological claims identified in this text:
Post-Mortal Probation and Evangelism
Assertion
The gospel is actively preached to those who died without it, offering a second chance for repentance and salvation.
Evidence from Text
Thus was the gospel preached to those who had died in their sins, without a knowledge of the truth, or in transgression... (D&C 138:32)
Evangelical Comparison
Evangelical theology, grounded in texts like Hebrews 9:27 ('it is appointed unto men once to die, but after this the judgment') and the Parable of the Rich Man and Lazarus (Luke 16), generally holds that one's eternal destiny is fixed at death. D&C 138 radically departs from this by establishing a complex missiology within the 'spirit world.' It asserts that the dead who rejected prophets in life or died in sin can still be taught faith and repentance. This effectively removes the finality of death regarding soteriology, replacing the 'day of salvation' (2 Corinthians 6:2) with an extended probation period.
Vicarious Ordinances for the Dead
Assertion
Dead spirits require physical ordinances (baptism) performed by living proxies to be redeemed.
Evidence from Text
The dead who repent will be redeemed, through obedience to the ordinances of the house of God... (D&C 138:58)
Evangelical Comparison
While Evangelicals view baptism as an outward sign of inward grace, D&C 138 elevates it to a metaphysical necessity for salvation ('redemption'). The text claims that even if a spirit repents, they cannot be redeemed without 'vicarious baptism' (v33) and 'ordinances of the house of God' (v58). This creates a dependency on human agency and ritual work for the application of Christ's atonement, contradicting the sufficiency of Christ's finished work on the cross and the doctrine of justification by faith alone.
Pre-Mortal Foreordination
Assertion
LDS leaders were chosen and instructed in the spirit world before they were born.
Evidence from Text
Even before they were born, they, with many others, received their first lessons in the world of spirits... (D&C 138:56)
Evangelical Comparison
The text asserts that figures like Joseph Smith and Brigham Young were 'reserved' and received lessons before birth (v53-56). Evangelical theology affirms God's foreknowledge (Jeremiah 1:5) but rejects the Platonic or Gnostic notion of the pre-existence of the human soul. In biblical anthropology, man is a unity of body and spirit created in time; in D&C 138, man is an eternal intelligence who existed prior to mortality, shifting the focus to individual merit accumulated before birth.
Comparative Analysis
Theological Gap
The theological gap is systemic. In Evangelicalism, the Cross is the singular, sufficient event for salvation, applied by the Holy Spirit through faith. In D&C 138, the Cross is the *basis* for salvation, but the *application* requires an elaborate machinery of post-mortal evangelism and physical rituals performed in temples. This creates a 'works-righteousness by proxy' system. Furthermore, the text alters Christology by limiting Jesus's descent into Hell; instead of a triumphant proclamation to the spirits (as often interpreted in 1 Peter), D&C 138 depicts Jesus as an administrator who delegates the preaching to subordinates because He 'went not in person among the wicked' (v29).
Friction Points
Sola Scriptura
Adds a massive theological superstructure (spirit prison ministry) based on a private vision, not biblical exegesis.
Sola Fide
Explicitly states redemption requires 'obedience to the ordinances' (v58), denying faith alone.
Eschatology (Hebrews 9:27)
Teaches probation after death, contradicting 'once to die, then the judgment.'
Christology (Sufficiency)
Implies Christ's atonement is legally blocked from saving the dead until a human performs a ritual.
Theology Proper (Anthropology)
Teaches pre-existence of souls (v56), blurring the Creator/creature distinction.
Semantic Warnings
Terms that have different meanings between traditions:
"Redemption"
In This Text
Resurrection and entry into God's kingdom, contingent on ordinances.
In Evangelicalism
Deliverance from sin through the payment of a price (Christ's blood), received by faith.
"Gospel"
In This Text
Faith, repentance, baptism, Holy Ghost, and temple ordinances.
In Evangelicalism
The good news of Christ's death, burial, and resurrection for sinners (1 Cor 15:1-4).
Soteriology (Salvation)
Salvation Defined: Liberation from 'spirit prison' (bondage) and resurrection, leading to entry into the Father's kingdom.
How Attained: Faith in Christ + Repentance + Vicarious Baptism + Confirmation + Obedience to Gospel principles.
Basis of Assurance: Confidence is placed in the completion of temple work and the hope that the deceased ancestor accepts it.
Comparison to Sola Fide: D&C 138:33 lists 'vicarious baptism' alongside faith and repentance as requirements. Romans 3:28 states a man is justified by faith apart from deeds of the law.
Mandates & Requirements
Explicit Commands
- Preach the gospel to those in darkness (for spirits)
- Repent (for the dead)
Implicit Obligations
- Living members must build temples
- Living members must perform vicarious ordinances (baptism, etc.) for the dead
- Living members must engage in genealogical research to identify ancestors
Ritual Requirements
- Vicarious baptism
- Laying on of hands for the Holy Ghost (proxy)
- Ordinances of the house of God (Temple endowments/sealings)
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- In verse 58, it says the dead are redeemed 'through obedience to the ordinances.' How does this fit with the thief on the cross who was saved without baptism?
- The text says Christ organized messengers because He couldn't go to the wicked personally (v29, 37). Does this limit Jesus's power or presence in the afterlife compared to the biblical view of Him holding the keys of Death and Hades (Rev 1:18)?
- If the Book of Mormon says 'that same spirit which doth possess your bodies at the time that ye go out of this life... will have power to possess your body in that eternal world' (Alma 34:34), how does D&C 138 allow for such a radical change of heart after death?
Redemptive Analogies
Bridges from this text to the Gospel:
Concern for the Unreached
This reflects God's heart that 'none should perish' (2 Peter 3:9). However, the Gospel answer is the urgency of missions *now* and confidence in God's just character (Gen 18:25), rather than post-mortem rituals.
Release from Bondage
Christ indeed came to set captives free. The Gospel offers this freedom *immediately* upon faith, not pending a future ritual.
Spiritual Weight
Burdens this text places on adherents:
The believer is burdened with the role of 'co-redeemer.' The salvation of billions of ancestors depends on the believer's faithfulness to attend the temple and perform rituals. If they fail, their ancestors remain in 'prison.'
Since salvation depends on the dead spirit *accepting* the work, the living believer can never know if their work was actually effective, leading to a lack of closure.
Implicitly, the doctrine of a 'second chance' can lead to a false sense of security for the living, thinking they or their loved ones can fix spiritual issues after death.
+ Epistemology
Knowledge Source: Subjective spiritual experience ('eyes of my understanding were opened') triggered by meditation on scripture.
Verification Method: Internal spiritual confirmation (testimony) and acceptance of the prophetic office of the narrator.
Evangelical Contrast: Biblical epistemology relies on the objective, finished revelation of Scripture (Jude 3). D&C 138 relies on ongoing, open-ended revelation where a modern leader can establish new metaphysical realities (like the organization of spirit prison) based on private vision.
+ Textual Criticism
Dating: Received Oct 3, 1918; Canonized in 1976 (originally Pearl of Great Price, moved to D&C in 1979).
Authorship: Joseph F. Smith (6th President of the LDS Church).
Textual Issues: The text was accepted as scripture decades after it was written. It reflects the specific concerns of the WWI/Spanish Flu era (mass death).