Section 99 (Modern D&C 106)
Overview
This revelation, delivered by Joseph Smith in November 1834, addresses Warren A. Cowdery (brother of Oliver Cowdery). The text establishes ecclesiastical order by appointing Warren as a 'presiding high priest' over the church in Freedom, New York. It emphasizes the urgency of the 'everlasting gospel' in light of the imminent Second Coming, described using the biblical metaphor of a 'thief in the night.' Theologically, the text blends administrative instruction with soteriological claims. It asserts that there was 'joy in heaven' when Warren 'bowed to my scepter' (accepted the restored gospel) and 'separated himself from the crafts of men' (left previous religious affiliations). While acknowledging Warren's personal 'vanity,' the Lord promises mercy and grace, provided he humbles himself. Crucially, the promise of a 'crown' in the 'mansions of my Father' is explicitly conditional: 'if he continues to be a faithful witness.' This underscores the Mormon emphasis on enduring to the end in active service as a prerequisite for exaltation.
Key Figures
- Jesus Christ (The Speaker)
- Warren A. Cowdery (Recipient)
- Joseph Smith (Revelator)
Doctrines Analyzed
Key theological claims identified in this text:
Office of High Priest
Assertion
Men can be ordained as 'presiding high priests' over local congregations.
Evidence from Text
appointed and ordained a presiding high priest over my church in the land of Freedom
Evangelical Comparison
In this text, the office of 'High Priest' is a local administrative and ecclesiastical role within the Melchizedek Priesthood given to human beings. Evangelical theology, grounded in the Epistle to the Hebrews (specifically chapters 7-10), asserts that the Levitical priesthood is obsolete and that Jesus Christ is the unique, final, and eternal High Priest. Consequently, the New Testament establishes offices of elders/overseers and deacons, but never re-establishes a human high priesthood, viewing such a claim as an infringement on Christ's unique mediatorial role.
Conditional Assurance
Assertion
Final salvation (a crown) is contingent upon continuing faithfulness and witnessing.
Evidence from Text
if he continues to be a faithful witness... I have prepared a crown for him
Evangelical Comparison
The text offers a 'crown' in the 'mansions of my Father' only on the condition: 'if he continues to be a faithful witness.' This introduces a probation-based soteriology where final salvation (or exaltation) is unsecured until the end of life. Evangelicalism teaches that while good works are evidence of faith, the 'crown of righteousness' is secured by Christ's righteousness imputed to the believer at justification (Romans 8:30, 2 Timothy 4:8), not by the believer's success in maintaining a church office.
Sectarianism as 'Crafts of Men'
Assertion
Leaving other Christian traditions to join Mormonism is described as separating from 'crafts of men.'
Evidence from Text
separated himself from the crafts of men
Evangelical Comparison
The text praises Warren for separating from the 'crafts of men.' In the historical context of early Mormonism, this phrase (and 'priestcraft') was often used to denigrate professional clergy of other denominations. This implies that previous Christian affiliation was illegitimate or corrupt. Evangelicalism views the universal church as the body of believers across various denominations, not a single institution one must 'bow' to for validity.
Comparative Analysis
Theological Gap
The fundamental theological gap lies in the nature of the priesthood and the basis of assurance. By designating Warren Cowdery a 'presiding high priest,' the text bypasses the New Testament teaching that Christ fulfilled and ended the human high priesthood. Furthermore, the text presents a 'probationary' view of salvation where a 'crown' is contingent on 'continuing' in a church calling. This contradicts the Evangelical doctrine of Sola Fide, where the crown of life is a gift of grace guaranteed by the Holy Spirit's seal, not a reward for ecclesiastical tenure.
Friction Points
Universal Priesthood
Re-institutes a hierarchical priesthood office (High Priest) that mediates authority.
Sola Fide / Assurance
Makes the 'crown' conditional on 'continuing' as a faithful witness rather than faith in Christ alone.
Christology
Diminishes Christ's unique role by applying His title (High Priest) to a human.
Ecclesiology
Defines the true church by specific priesthood lineage and rejects other expressions as 'crafts of men.'
Semantic Warnings
Terms that have different meanings between traditions:
"High Priest"
In This Text
An office in the Melchizedek Priesthood held by men to preside over local congregations.
In Evangelicalism
A title reserved exclusively for Jesus Christ in the New Covenant (Hebrews 4:14).
"Crafts of men"
In This Text
Other religious denominations, paid clergy of other faiths, or secular entanglements.
In Evangelicalism
N/A (Biblically, 'craft' usually refers to a trade, e.g., Acts 18:3).
Soteriology (Salvation)
Salvation Defined: Receiving a 'crown' in the 'mansions of my Father' (Exaltation).
How Attained: Through bowing to the scepter (joining the church), separating from crafts of men, and continuing as a faithful witness.
Basis of Assurance: Conditional promise: 'I will give him grace... if he continues.'
Comparison to Sola Fide: The text adds works (ministry service, separation from other faiths) as necessary conditions for the crown, violating Romans 4:5 ('to him that worketh not, but believeth').
Mandates & Requirements
Explicit Commands
- Preach the everlasting gospel
- Warn the people in Freedom and adjoining countries
- Devote whole time to this calling
- Gird up loins
- Humble himself
Implicit Obligations
- Submit to the 'scepter' (Mormon authority)
- Separate from previous religious affiliations ('crafts of men')
- Maintain the office of high priest faithfully to secure the crown
Ritual Requirements
- Ordination as a presiding high priest
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- The text says Warren receives a crown 'if he continues to be a faithful witness.' How do you define 'faithful enough' to know the crown is yours?
- What do you think the text means by 'crafts of men,' and why was separating from them necessary for Warren to find mercy?
- In Hebrews, Jesus is called our High Priest because He lives forever to intercede for us. How does the office of 'presiding high priest' in this section relate to Jesus's role?
Redemptive Analogies
Bridges from this text to the Gospel:
Vanity of Heart
The text acknowledges that even a 'servant' has vanity. The Gospel answer is that God lifts us up not because we overcome vanity by ourselves, but because Christ humbled Himself for us.
Joy in Heaven
This echoes Luke 15. The bridge is clarifying *why* there is joy—not because we joined an organization ('bowed to a scepter'), but because a lost sheep was found by the Shepherd.
Spiritual Weight
Burdens this text places on adherents:
The believer is burdened with the need to 'devote his whole time' and 'continue' without fail to secure the crown. The 'if' clause hangs over their assurance.
Assurance is promised ('give him grace and assurance'), but it is immediately tethered to future behavior ('if he continues'). This creates a cycle where assurance is never fully possessed in the present.
The command to separate from 'crafts of men' (often interpreted as other Christians) isolates the believer from the broader body of Christ, creating an 'us vs. them' mentality.
+ Epistemology
Knowledge Source: Prophetic Revelation (Joseph Smith speaking for God).
Verification Method: Implicit trust in the prophet's voice as the voice of God; confirmed by the promise of 'grace and assurance' given to the obedient.
Evangelical Contrast: Evangelicals test prophecy against the closed canon of Scripture (1 Thessalonians 5:21, Acts 17:11). This text demands obedience based on the authority of the speaker (Smith) rather than scriptural alignment.
+ Textual Criticism
Dating: November 1834
Authorship: Joseph Smith (dictated)
Textual Issues: Published in the 1835 Doctrine and Covenants as Section 99. In modern editions, it is Section 106. The text reflects the developing church hierarchy of the mid-1830s.