Section 49
Overview
Doctrine and Covenants Section 49 is a revelation given through Joseph Smith in May 1831, specifically targeting the beliefs of the United Society of Believers in Christ's Second Appearing, commonly known as the Shakers. Leman Copley, a recent convert to Mormonism from the Shakers, still held onto some of their teachings. The text serves as a direct theological refutation of Shaker distinctives. It asserts that Christ's Second Coming has not yet occurred and that the exact day and hour remain unknown, explicitly denying the Shaker belief that Christ had already returned in the form of a woman (Ann Lee). Furthermore, the revelation defends the institution of marriage as ordained by God, contradicting the Shaker practice of strict celibacy, and affirms the eating of meat, countering Shaker vegetarianism. Theologically, the text outlines the Mormon requirements for salvation: belief in Christ, repentance, water baptism for the remission of sins, and the reception of the Holy Ghost by the laying on of hands by church elders. It also includes eschatological prophecies regarding the flourishing of 'Jacob' and the 'Lamanites' before the great day of the Lord. This section is pivotal in early Mormonism for establishing boundaries against competing sectarian movements and solidifying the necessity of its specific priesthood ordinances.
Key Figures
- Jesus Christ / Son of Man: The divine figure speaking the revelation, whose Second Coming is anticipated, and whose atonement is central.
- Joseph Smith: The Prophet through whom the revelation is given, acting as the mouthpiece for God.
- Sidney Rigdon: Commanded to preach the gospel to the Shakers.
- Parley P. Pratt: Commanded to preach the gospel to the Shakers.
- Leman Copley: A former Shaker commanded to be ordained and preach, warned not to rely on his former Shaker beliefs.
- Peter: The biblical Apostle cited as the precedent for the gospel message of repentance and baptism.
- Jacob / Lamanites: Peoples prophesied to flourish before the Second Coming.
Doctrines Analyzed
Key theological claims identified in this text:
The Second Coming of Christ
Assertion
Christ has not yet returned, will not return as a woman or a traveling man, and the exact day and hour are unknown to all.
Evidence from Text
the hour and the day no man knoweth, neither the angels in heaven... the Son of Man cometh not in the form of a woman, neither of a man traveling on the earth.
Evangelical Comparison
The text strongly affirms the biblical teaching that the exact time of Christ's return is unknown to humanity and angels, directly echoing Matthew 24:36. It also refutes the Shaker claim of Ann Lee being the female incarnation of Christ's second coming. Evangelicals agree with this rejection of alternative incarnations and the affirmation of a future, visible, and glorious return of Jesus Christ. The text correctly identifies that Christ will return in power and glory, not in secret.
Exemption from Sin
Assertion
There are 'holy men' reserved by God who are not under sin and do not need to repent.
Evidence from Text
I will that all men shall repent, for all are under sin, except those which I have reserved unto myself, holy men that ye know not of.
Evangelical Comparison
The text claims there is a category of 'holy men' who are exempt from the command to repent because they are not 'under sin.' In Mormon theology, this often refers to translated beings (like the Apostle John or the Three Nephites). However, Evangelical theology, based on Romans 3:10-23 and 1 John 1:8, maintains that all human beings (save Jesus Christ) are sinners in need of repentance and grace. The idea of sinless humans currently existing on earth contradicts the biblical doctrine of universal depravity.
Necessity of Ordinances
Assertion
Salvation requires belief, repentance, water baptism for the remission of sins, and the laying on of hands for the Holy Ghost by church elders.
Evidence from Text
Repent and be baptized in the name of Jesus Christ, according to the holy commandment, for the remission of sins; And whoso doeth this shall receive the gift of the Holy Ghost, by the laying on of the hands of the elders of the church.
Evangelical Comparison
This is a critical divergence from Evangelical theology. While Evangelicals practice baptism as an outward sign of an inward grace and an act of obedience, D&C 49 makes water baptism and the laying on of hands by 'elders of the church' (implying Mormon priesthood authority) absolute prerequisites for the remission of sins and the reception of the Holy Spirit. This violates the Evangelical pillar of Sola Fide (Justification by Faith Alone), which asserts that salvation is received entirely by grace through faith, apart from any works or rituals (Ephesians 2:8-9). Furthermore, the biblical witness shows the Holy Spirit falling upon believers prior to baptism (Acts 10:44-48) and without the necessary mediation of a specific institutional priesthood.
Divine Institution of Marriage
Assertion
Marriage is ordained of God, monogamy is lawful, and it fulfills the measure of man's creation.
Evidence from Text
whoso forbiddeth to marry is not ordained of God, for marriage is ordained of God unto man. Wherefore, it is lawful that he should have one wife, and they twain shall be one flesh
Evangelical Comparison
The text refutes the Shaker mandate of strict celibacy, affirming that marriage is instituted by God. It quotes the biblical concept of two becoming 'one flesh.' Evangelicals strongly agree that marriage is a divine institution (Genesis 2:24, Hebrews 13:4) and that forbidding to marry is a doctrine of demons (1 Timothy 4:1-3). Interestingly, the text specifies 'one wife,' which aligns with biblical monogamy, though later Mormon history would introduce plural marriage (D&C 132), creating an internal historical tension.
Dietary Freedom and Stewardship
Assertion
Eating meat is ordained by God, but wasting flesh or shedding blood unnecessarily is condemned.
Evidence from Text
whoso forbiddeth to abstain from meats... is not ordained of God; For, behold, the beasts of the field... is ordained for the use of man... And wo be unto man that sheddeth blood or that wasteth flesh and hath no need.
Evangelical Comparison
The text rejects the Shaker practice of mandatory vegetarianism, echoing Paul's warning in 1 Timothy 4:3 against those who 'command to abstain from meats, which God hath created to be received with thanksgiving.' Evangelicals agree that under the New Covenant, dietary restrictions are lifted (Mark 7:19, Acts 10:15) and that believers have freedom in Christ regarding food. The text's warning against wasting flesh or killing without need is a principle of stewardship that many Evangelicals would also support.
Economic Egalitarianism
Assertion
It is sinful for one man to possess more than another.
Evidence from Text
But it is not given that one man should possess that which is above another, wherefore the world lieth in sin.
Evangelical Comparison
The text asserts a form of economic egalitarianism, stating that the world lies in sin because one man possesses more than another. While Evangelicalism strongly emphasizes generosity, caring for the poor, and warns against greed and the love of money (1 Timothy 6:10), it does not categorically define wealth disparity itself as a sin. The Bible features wealthy, righteous individuals (Abraham, Job) and teaches stewardship rather than mandated equal possession. This verse reflects early Mormon attempts at communal living (the Law of Consecration).
Lamanite Eschatology
Assertion
The 'Lamanites' will blossom as the rose before the Second Coming.
Evidence from Text
Jacob shall flourish in the wilderness, and the Lamanites shall blossom as the rose.
Evangelical Comparison
The text prophesies that the 'Lamanites' will blossom as a rose. In Mormon theology, Lamanites are considered descendants of Israelites who migrated to the Americas (as described in the Book of Mormon) and are often identified with Native Americans. Evangelical Christianity rejects the historical and theological claims of the Book of Mormon, including the existence of Lamanites. Therefore, incorporating them into eschatological fulfillment is a significant divergence from biblical prophecy and violates Sola Scriptura by adding new prophetic categories.
Comparative Analysis
Theological Gap (Summary)
While sharing moral and eschatological points, D&C 49 redefines the gospel by adding mandatory rituals (baptism, laying on of hands) mediated exclusively by a restored priesthood, and introduces extra-biblical eschatological elements like the Lamanites.
Theological Gap (Explained)
The fundamental theological gap lies in Soteriology and Ecclesiology. While D&C 49 uses biblical language ('believe on the name of the Lord Jesus,' 'repent'), it explicitly ties the remission of sins and the reception of the Holy Ghost to physical ordinances (baptism, laying on of hands) performed by 'the elders of the church.' This establishes a system of mediated grace, where salvation is inaccessible without the intervention of the Mormon priesthood. This directly contradicts the Evangelical doctrine of Sola Fide (Justification by Faith Alone) and the Universal Priesthood of all believers. In Evangelical theology, the moment a person exercises saving faith in Christ, they are justified, their sins are remitted, and they are sealed with the Holy Spirit (Ephesians 1:13-14), without the necessary mediation of a human priest or a specific church organization. Furthermore, the text's assertion that there are 'holy men' who are not under sin contradicts the biblical doctrine of universal human depravity.
For All Ages
Imagine you have a free ticket to the best amusement park ever, given to you because the park owner's son paid for it. That's what Evangelicals believe about heaven—Jesus paid for it, and we just have to trust Him to get the ticket. But this text says that to get into the park, you not only have to trust the son, but you also have to go through a specific gate, get splashed with water by a specific worker, and have that worker put their hands on your head. If you don't do all those extra steps with those specific workers, you can't get in. Evangelicals believe Jesus's payment was enough all by itself.
Friction Points
Sola Fide
Requires water baptism and the laying on of hands for the remission of sins and receiving the Holy Ghost.
Universal Priesthood
Requires 'elders of the church' to mediate the gift of the Holy Ghost, denying direct access to the Spirit by faith.
Sola Scriptura
Claims new, direct revelation from Jesus Christ that adds to the biblical canon and introduces extra-biblical peoples (Lamanites).
Total Depravity / Universal Sin
Claims there are 'holy men' reserved by God who are not under sin and do not need to repent.
Biblical Stewardship
Categorically defines wealth disparity (one man possessing more than another) as a sin.
Semantic Warnings
Terms that have different meanings between traditions:
"Gospel"
In This Text
Includes the specific ordinances of baptism and laying on of hands by LDS elders.
In Evangelicalism
The good news of Christ's finished work (death, burial, and resurrection), received by faith alone (1 Cor 15:1-4).
"Elders of the church"
In This Text
Men holding the Melchizedek Priesthood in the LDS church who have the exclusive authority to bestow the Holy Ghost.
In Evangelicalism
Biblically qualified pastoral leaders in a local congregation who shepherd the flock, not mediators of salvation or the Holy Spirit.
"Zion"
In This Text
A specific physical gathering place appointed by God (often Jackson County, Missouri in early LDS context) where the righteous must assemble.
In Evangelicalism
Historically Jerusalem; theologically, the spiritual kingdom of God, the heavenly city, or the universal church.
Soteriology (Salvation)
Salvation Defined: Being saved from damnation (v. 5), receiving remission of sins, and receiving the gift of the Holy Ghost (v. 13-14).
How Attained: By receiving Christ (v. 5), which is defined operationally as believing, repenting, being baptized, and receiving the laying on of hands by elders (v. 12-14).
Basis of Assurance: Completion of the required ordinances by authorized priesthood holders.
Comparison to Sola Fide: The text explicitly denies Sola Fide by stating that the remission of sins and the gift of the Holy Ghost are contingent upon water baptism and the laying on of hands by specific elders (v. 13-14). In contrast, Romans 5:1 states, 'Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.'
Mandates & Requirements
Explicit Commands
- Go and preach the gospel to the Shakers (v. 1, 3, 11)
- Leman must be ordained to the work (v. 4)
- Repent (v. 8, 13, 26)
- Believe on the name of the Lord Jesus (v. 12)
- Be baptized in the name of Jesus Christ for the remission of sins (v. 13)
- Continue in steadfastness, looking forth for the heavens to be shaken (v. 23)
- Ask and ye shall receive; knock and it shall be opened (v. 26)
Implicit Obligations
- Submit to the authority of the 'elders of the church' to receive the Holy Ghost (v. 14)
- Reject Shaker teachings on celibacy (v. 15)
- Reject Shaker teachings on vegetarianism (v. 18)
- Do not shed blood or waste flesh without need (v. 21)
- Do not be deceived regarding the manner of the Second Coming (v. 22-23)
Ritual Requirements
- Ordination to the ministry (v. 4)
- Baptism by water for the remission of sins (v. 13)
- Laying on of hands by the elders of the church for the gift of the Holy Ghost (v. 14)
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- Verse 8 mentions 'holy men' who are not under sin. How does this compare with Romans 3:23 which says 'all have sinned'?
- Verse 16 says it is lawful to have 'one wife'. How do we reconcile this with the later practice of plural marriage in D&C 132?
- In verses 13-14, the Holy Ghost is given by the laying on of hands by the elders. In Acts 10:44, the Holy Ghost fell on people before they were even baptized. Why do you think there is a difference between this text and the biblical account?
Redemptive Analogies
Bridges from this text to the Gospel:
The desire for truth.
The text acknowledges a human longing for truth. Evangelicals can connect this to Jesus's claim to be the ultimate Truth, encouraging a search for truth that leads directly to Him rather than to an institution.
The hope of the Second Coming.
Evangelicals share this deep longing for Christ to return and make all things new. We can connect on the hope of Revelation 21, emphasizing that this future hope is secured entirely by Christ's finished work on the cross, not our ability to build a physical Zion.
Spiritual Weight
Burdens this text places on adherents:
By tying the remission of sins and the Holy Ghost to physical rituals performed by specific men, the believer's assurance rests on the validity of the priesthood line and the exactness of the ordinance, rather than the perfect, finished work of Christ. This can create anxiety about whether one has 'done enough' or done it 'correctly,' shifting focus from Christ's sufficiency to human performance.
The assertion that it is a sin for one man to possess more than another (v. 20) places an impossible economic burden on believers living in any modern society, potentially leading to perpetual guilt over personal property and wealth disparity.