Section 74 (Modern D&C 66)
Overview
This text, identified as Section 74 in the 1835 Doctrine and Covenants (Section 66 in modern editions), is a revelation dictated by Joseph Smith on October 29, 1831. It is addressed to William E. McLellin, a recent convert who had petitioned Smith to reveal God's will concerning him. The text validates McLellin's conversion, stating he is blessed for turning from iniquities and receiving the 'everlasting covenant.' However, it introduces a distinct tension between his current standing ('clean') and remaining sin ('but not all'), specifically identifying a struggle with adultery. The revelation commands McLellin to partner with Samuel H. Smith, forsake his property, and preach the gospel in the eastern lands rather than going immediately to Zion (Independence, Missouri). It promises power to heal the sick and eventual eternal life, conditioned strictly on his faithfulness and endurance to the end. The text serves as a paradigm for early Mormon missiology: a blend of high charismatic expectation (miracles, direct revelation) and high moral demand, where personal secret sins are exposed by the prophet.
Key Figures
- Jesus Christ (The Speaker)
- William E. McLellin
- Samuel H. Smith
- Joseph Smith (The Revelator)
Doctrines Analyzed
Key theological claims identified in this text:
Conditional Security / Perseverance
Assertion
Eternal life is contingent upon continuing in obedience and magnifying one's office until the end of life.
Evidence from Text
Continue in these things, even unto the end, and you shall have a crown of eternal life
Evangelical Comparison
In this text, the 'crown of eternal life' is a future reward contingent on the subject's ability to 'continue in these things' and 'magnify thine office.' This suggests a probationary state where salvation is not a present possession secured by Christ's atonement, but a future prize won through endurance and obedience. Evangelical theology, conversely, teaches that eternal life is a present possession for the believer (John 5:24) and that while good works are evidence of faith, they are not the procuring cause of the crown of life (Ephesians 2:8-9).
Prophetic Omniscience/Discernment
Assertion
The prophet (Joseph Smith) has the ability to reveal the specific secret sins (adultery) of an individual through revelation.
Evidence from Text
Commit not adultery, a temptation with which thou hast been troubled.
Evangelical Comparison
The text demonstrates a high view of prophetic authority where the leader acts as the voice of God to expose the private conscience of a follower. In Evangelicalism, conviction of specific sin is the domain of the Holy Spirit working through the conscience and the reading of the Bible (Hebrews 4:12), not typically the function of a church leader receiving new revelation about a congregant's private thoughts.
Restoration of the Everlasting Covenant
Assertion
Receiving the 'fulness of my gospel' is equated with accepting the specific new revelation and authority of the Mormon restoration.
Evidence from Text
blessed are you for receiving mine everlasting covenant, even the fulness of my gospel
Evangelical Comparison
The text equates the 'fulness of my gospel' with the 'everlasting covenant' restored through Joseph Smith. In Evangelical theology, the 'Gospel' is defined in 1 Corinthians 15:1-4 as the death, burial, and resurrection of Christ for sins. Here, the term is expanded to include the specific ecclesiastical and covenantal structures of the LDS movement, implying that the biblical gospel was insufficient or lost.
Comparative Analysis
Theological Gap
The fundamental gap lies in the mechanism of salvation and the locus of authority. For the Evangelical, authority is the Bible alone, and salvation is Sola Fide. In this text, authority is vested in the living prophet who can issue binding commands 'as the Lord,' and salvation is a synergistic process involving the 'receiving' of the Mormon covenant and 'continuing' in works of righteousness to earn a crown. The text's definition of being 'clean' is provisional ('clean, but not all'), contrasting with the biblical declaration of the believer's justification (Romans 5:1, 8:1).
Friction Points
Sola Scriptura
Joseph Smith speaks new words of God, adding to the canon.
Sola Fide
Eternal life is conditioned on 'continuing in these things' and 'magnifying office.'
Universal Priesthood
Establishes a hierarchy where one man (Smith) mediates God's will to another (McLellin).
Semantic Warnings
Terms that have different meanings between traditions:
"Everlasting Covenant"
In This Text
The restored gospel, priesthood, and ordinances of Mormonism.
In Evangelicalism
The covenant of grace established by the blood of Jesus (Hebrews 13:20).
"Fulness of the Gospel"
In This Text
The complete system of LDS doctrine, including priesthood and restoration.
In Evangelicalism
The good news of Jesus' death and resurrection (1 Cor 15).
"Clean"
In This Text
Partially sanctified or forgiven, but subject to immediate revocation or incompleteness ('but not all').
In Evangelicalism
Washed by the blood of Christ (1 Cor 6:11), forensic justification.
Soteriology (Salvation)
Salvation Defined: A 'crown of eternal life' at the right hand of the Father.
How Attained: By receiving the covenant, proclaiming the gospel, forsaking sin (adultery), and enduring to the end.
Basis of Assurance: Based on performance: 'Continue in these things... and you shall have'.
Comparison to Sola Fide: The text presents a 'faith + works + endurance' model. Romans 4:5 states 'to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.' This text requires working (preaching, traveling) to secure the crown.
Mandates & Requirements
Explicit Commands
- Repent of things not pleasing to God
- Proclaim the gospel from land to land
- Go to the eastern lands
- Bear testimony in synagogues
- Take Samuel H. Smith as a companion
- Lay hands upon the sick
- Commit not adultery
- Forsake all unrighteousness
Implicit Obligations
- Accept Joseph Smith's ability to know private sins
- Prioritize missionary work over property ownership
- Submit to the specific travel itinerary dictated by the revelation
Ritual Requirements
- Laying on of hands for healing
- Magnifying priesthood office
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- When you read that McLellin was 'clean, but not all,' how does that make you feel about your own standing before God?
- The text promises a crown of eternal life *if* you continue to the end. How do you deal with the anxiety of not knowing if you will successfully endure?
- What is the difference between the 'fulness of the gospel' mentioned here and the gospel Paul describes in 1 Corinthians 15?
Redemptive Analogies
Bridges from this text to the Gospel:
The Burden of Secret Sin
Just as McLellin carried a secret burden he thought was hidden, we all carry secret sins. The Gospel is that Christ sees them all and has already paid for them, offering cleansing that is 'once for all' (Hebrews 10:10) rather than provisional.
The Desire for Direction
McLellin wanted to know God's will. The ultimate will of God is that we believe in the Son He sent.
Spiritual Weight
Burdens this text places on adherents:
The believer is placed on a treadmill of 'magnifying office' and 'continuing' to secure a crown that is never guaranteed until the very end.
The text canonizes a man's private sexual temptation. For the adherent, this implies a God who might publicly expose their secrets through leadership, creating a culture of fear and external conformity.
The adherent must rely on the prophet to know their standing ('clean but not all') and their duty, rather than relying on Scripture and the Spirit.
+ Epistemology
Knowledge Source: Prophetic Revelation (mediated through Joseph Smith).
Verification Method: The text implies self-verification through the accuracy of the secret knowledge (adultery) and the promise 'Ask and ye shall receive.'
Evangelical Contrast: Biblical epistemology relies on the objective standard of written Scripture (Acts 17:11) and the internal witness of the Spirit concerning the Word. This text relies on the subjective experience of the prophet revealing personal details to validate the message.
+ Textual Criticism
Dating: October 29, 1831 (Published in 1835 D&C).
Authorship: Joseph Smith (Dictated).
Textual Issues: In the 1835 edition, this is Section 74. In modern editions, it is Section 66. The text has remained largely stable, though headings and versification have changed.