performed in specially built temples, or houses of the Lord.
XVII.
THE GOSPEL BROTHERHOOD.
There is a very interesting kind of community life mentioned in the
book of the Acts of the Apostles. On Pentecost, after the resurrection
of the Lord, Peter preached a powerful sermon to the Jews assembled
in Jerusalem from all parts of the world. The hearts of the multitude
were touched. "Men and brethren," they cried, "what shall we do?" Peter
instructed them. There were added to the Church in that day about
three thousand souls. "And all that believed were together," we read,
"and had all things common; and sold their possessions and goods, and
parted them to all men, as every man had need."[A] Again, not very long
thereafter, Peter and John were imprisoned for preaching of Jesus in
Jerusalem. Since, however, there was no charge against them on which
they might be punished, the apostles were released. Then they returned
to their own company and united with them in prayer. And this company
of believers had all things common. "Neither was there any among them
that lacked, for as many as were possessors of lands or houses sold
them, and brought the prices of the things that were sold, and laid
them down at the apostles' feet, and distribution was made to every man
according as he had need."[B]
[Footnote A: Acts 2:41-45.]
[Footnote B: Acts 4:31-35.]
This custom of having all things common was by no means original with
the Apostolic Church. Thousands of years before a similar principle had
been observed in a select patriarchal community. Enoch, also, organized
those who followed him into a kind of "united order." They had all
things in common, and finally were translated as a community because of
their righteousness.[C] "Thus Enoch (the seventh from Adam) instituted
an order of things among his people, in their business and financial
relations, which so revolutionized their temporalities that they had no
poor among them, and all rejoiced together in equal hope of the life
and exaltation offered to them in the Gospel of Jesus Christ, the Only
Begotten of the Father."[D]
[Footnote C: Pearl of Great Price.]
[Footnote D: Compendium, pp. 263, 264.]
This order of life did not persist, however, after apostolic times. It
was wholly unknown to the Christian churches of the nineteenth century.
Since, however, it was one of the governing principles of the Church of
Christ, we should look to see it restored in the Dispensation of the
Fulness of Times.
The Prophet Joseph Smith received, as early as January second, 1831,
some instructions concerning the united order of community life. This
was only about nine months after the organization of the Church.
"Wherefore," says the Lord in a revelation given then, "for this
cause I gave unto you the commandment that ye should go to the Ohio;
and there I will give unto you my law."[E] By the "law" is meant
undoubtedly the law of consecration, which is the basic principle
of the United Order. Accordingly, only one month later, on February
9th, 1831, the Lord gave to Joseph Smith, at Kirtland, Ohio, another
revelation, explaining this law of the Church. Twelve of the elders of
the Church were present when this revelation was received. In it the
members of the Church were instructed to consecrate of their properties
for the support of the poor, and for the purchasing of lands, the
building of temples and houses of worship, and the establishing of the
New Jerusalem. The method of consecration is outlined in a general
way.[F]
[Footnote E: Doc. and Cov. 38:32.]
[Footnote F: Doc. and Cov. 42:30-39; read the whole revelation.]
After this, the prophet received several revelations on the subject
of the United Order, or the Order of Enoch, explaining the principle
more fully. He was instructed to organize the Saints "by a bond or
everlasting covenant that cannot be broken," "for the benefit of the
Church of the living God, that every man may improve upon his talent,
that every man may gain other talents, yea, even an hundred fold, to be
cast into the Lord's storehouse, to become the common property of the
whole Church."[G] He was given by revelation the rules governing the
assigning of stewardships.[H] Twice he received specific commandments
and directions for organizing the principal communities of the Church
into suitable orders for the care of the poor; for establishing
equality among the rich and the poor; and for securing the independence
of the Church upon the earth.[I] He was told what provision should
be made for widows and orphans.[J] He was directed to appoint clerks
and treasurers, and have their duties specifically defined.[K] He
received special revelations on the subject for the enlightenment of
certain persons.[L] He was told what should be the punishment of those
not enrolled in the book of remembrance.[M] And in frequent inspired
communications he received instructions that the commandments which
had been given concerning Zion and her law should be executed and
fulfilled.[N]
[Footnote G: Doc. and Cov. secs. 78, 82.]
[Footnote H: Doc. and Cov. 51:1-20.]
[Footnote I: Doc. and Cov. secs. 78, 82.]
[Footnote J: Doc. and Cov. 83:1-6.]
[Footnote K: Doc. and Cov. 85:1-5; 104:1-86.]
[Footnote L: Doc. and Cov. 92:1-2; 96:9.]
[Footnote M: Doc. and Cov. 85:9-12.]
[Footnote N: Doc. and Cov. 105:34.]
In a measure, some of the Saints of the early days of the Church
endeavored to carry out the commandments concerning the United Order of
community life. As soon as the principles of the order were thoroughly
understood, some of the members of the Church were organized according
to them, and each person belonging to the organization consecrated
his property to the Order. The law of consecration and stewardship
requires that the person who wishes to comply with it shall transfer
his possessions to the bishop of the Church. The transfer shall be by
deed and covenant that cannot be broken. In order that the person so
consecrating his properties shall have claim upon the bishop for a
stewardship, the consecration must be full and complete. There must be
no part of the property withheld.
Thereafter, the steward is held accountable for his stewardship. The
surplus income--all over and above what he needs to support himself
and his family--is consecrated to the general storehouse of the Lord,
as was all his property at the first. Each steward has a common claim
on the general storehouse for all that he may need; and as long as he
proves a faithful steward, the treasurer of the storehouse must honor
his demands.
The successful operation of such an order as this is predicated, of
course, upon obedience to specific laws. Any violation of the basic
principles of the law must necessarily bring disorganization to the
order. The law of Consecration, or the United Order of God, was
observed for a while in both Kirtland and Independence. Indeed, the
acquiring successfully of the lands of Jackson county depended upon
the righteous fulfillment of the principles of the United Order. "For
I, the Lord," we read in one of the revelations, "have decreed in my
heart, that inasmuch as any man belonging to the order, shall be found
a transgressor, or, in other words, shall break the covenant with which
ye are bound, he shall be cursed in his life, and shall be trodden down
by whom I will."[O] But the people of Zion did not "hearken altogether
unto the precepts and commandments which I [the Lord] gave unto
them."[P] Their enemies came down upon them and drove them from the
lands they had purchased, and the homes they had provided by tireless
labor. Twelve thousand or more, in number, they were forced out of the
country of their desire. Four years before their banishment the Lord
had said in revelation:
[Footnote O: Doc. and Cov. 104:5.]
[Footnote P: Doc. and Cov. 103:4.]
"Behold, I say unto you, were it not for the transgressions of my
people, speaking concerning the Church and not individuals, they might
have been redeemed even now, but, behold, they have not learned to
be obedient to the things which I required at their hands, but are
full of all manner of evil, and do not impart of their substance, as
becometh saints, to the poor and afflicted among them and are not
united according to the union required by the law of the celestial
kingdom; and Zion cannot be built up unless it is by the principles of
the law of the celestial kingdom, otherwise I cannot receive her unto
myself."[Q]
[Footnote Q: Doc. and Cov. 105:2-5.]
In this way was revealed another act in the drama of the Restoration.
Since the time of the revelation quoted above, the United Order has
never been successfully practiced in the Church. But the fault lies
with the Church members, not with the revelation. To meet our lower
possibilities, there must be given a lower law to train us to the
higher.
The lower law revealed to succeed the law of consecration is the law
of tithing. It cannot take the place of the higher law. That law is
eternal; and will supersede the lower law when we shall become prepared
for it. Like the law of Moses, the law of tithing is a schoolmaster to
lead us to Christ. This law was revealed to the Prophet Joseph Smith
July 8, 1838, and requires that every Church member shall pay into the
storehouse of the Church one-tenth of all his interest annually. The
revelation on tithing reads as follows:
"Revelation given through Joseph, the Prophet, at Far West, Missouri,
July 8, 1838, in answer to the question, Lord, show unto thy servants
how much thou requirest of the properties of the people for a tithing?
"Verily, thus saith the Lord, I require all their surplus property
to be put into the hands of the bishop of my Church of Zion, for the
building of mine house, and for the laying of the foundation of Zion
and for the Priesthood, and for the debts of the Presidency of my
Church; and this shall be the beginning of the tithing of my people;
and after that, those who have thus been tithed, shall pay one-tenth of
all their interest annually; and this shall be a standing law unto them
for ever, for my holy Priesthood, saith the Lord.
"Verily I say unto you, it shall come to pass, that all those who
gather unto the land of Zion shall be tithed of their surplus
properties, and shall observe this law, or they shall not be found
worthy to abide among you.
"And I say unto you, if my people observe not this law, to keep it
holy, and by this law sanctify the land of Zion unto me, that my
statutes and my judgments may be kept thereon, that it may be most
holy, behold, verily I say unto you, it shall not be a land of Zion
unto you; and this shall be an ensample unto all the Stakes of Zion.
Even so. Amen."[R]
[Footnote R: Doc. and Cov. sec. 119.]
It will be observed that this remarkable revelation provides two
things: First, "all those who gather unto the land of Zion shall be
tithed of their surplus properties;" secondly, "those who have thus
been tithed, shall pay one-tenth of all their interest annually." The
fund so established is the revenue of the Church. With it the expenses
of Church organization are met; Church schools are maintained; lands
are purchased for the public good; public buildings are erected;
temples and meetinghouses are built; the borders of Zion are extended;
the wants of the poor are supplied; and the Gospel is published abroad
among the nations of the earth.
But the law of tithing, like the law of the United Order, is not
original with the Church of Jesus Christ of Latter-day Saints. It was
practiced by holy men of God in very ancient times. For example, we
read in the Hebrew Scriptures that Abram paid Melchizedek tithes of all
that he had;[S] that Jacob covenanted with his God to pay Him a tenth
of all his increase;[T] and that even the Scribes and the Pharisees in
the days of Jesus knew and practiced the law of tithing.[U] Moreover,
it is quite evident that the law of tithing was considered a sacred
commandment with a promise. Said the Lord, through the prophet Malachi,
"Bring ye all the tithes unto the storehouse, that there may be meat in
mine house, and prove me now herewith, saith the Lord of hosts, if I
will not open you the windows of heaven, and pour you out a blessing,
that there shall not be room enough to receive it. And I will rebuke
the devourer for your sakes, and he shall not destroy the fruits of
your ground; neither shall your vine cast her fruit before the time in
the field, saith the Lord of hosts."[V] On the other hand, disobedience
to the law of tithing was known to arouse the righteous indignation of
the Lord. Said the Lord again, through the prophet Malachi, rebuking
the disobedient children of Israel, "Will a man rob God? Yet ye have
robbed me. But ye say, Wherein have we robbed thee? In tithes and
offerings. Ye are cursed with a curse: for ye have robbed me, even this
whole nation."[W]
[Footnote S: Genesis 14.]
[Footnote T: Genesis 28:22.]
[Footnote U: Matt. 23:23.]
[Footnote V: Malachi 3:10, 11.]
[Footnote W: Malachi 3:8, 9.]
So, also, in the Dispensation of the Fulness of Times, the law of
tithing is a sacred commandment with a promise and a penalty. "Behold,
now it is called today (until the coming of the Son of man), and verily
it is a day of sacrifice, and a day for the tithing of my people! for
he that is tithed shall not be burned" [at His coming].[X] Moreover,
in the revelation on tithing itself, the Lord declares that if His
people "observe not this law to keep it holy, and by this law sanctify
the land of Zion. * * * it shall not be a land of Zion" unto them.
Obedience to the law of tithing is therefore required of every member
of the Church. A man cannot be in full fellowship with his God and with
his fellow-worshipers if he neglects to observe the law. "While the
living of any one law of the gospel adds to one's power to live and
enjoy every other law, the living of no one law will secure salvation.
Faithful tithe-paying makes the humble wage earner and the drawer of
large dividends, equal on the Lord's ledger. Each has fulfilled the
law; neither has done more. While tithe paying alone is not sufficient
to keep a man in the Church, yet he cannot retain his standing to the
end without it."[Y]
[Footnote X: Doc. and Cov. 64:23.]
[Footnote Y: George H. Brimhall, "Tithing," p. 3.]
The paying honestly, then, into the storehouse of the Lord of one-tenth
of one's interest annually, is a sacred duty not to be considered
lightly. Until we shall have reached a stage sufficiently near
perfection to enable us to live the higher law of the United Order, we
are under divine command to observe the lesser law of tithing. It, too,
is a means of establishing the eternal brotherhood of man.
XVIII.
A NEW AND EVERLASTING COVENANT.
It is a remarkable feature of the message of the Prophet Joseph Smith,
that, it is broad and comprehensive in its purpose of saving the human
race, yet it is applicable to the struggling life of the poorest of
God's children. Indeed, therein lies in part at least the superiority
of the restored Gospel over every other creed or system of philosophy
known to man. It does not center its efforts toward reform in the
community at large, though its principles of reform comprehend the
community; but it strikes at the individual and sets him right, knowing
that with the individual right the community cannot be wrong. This, I
take it, is the basic principle of the Gospel Brotherhood of the United
Order of God. To collect a number of unrepentant sinners and convicts;
to organize them into an ideal brotherhood; to hope that they will
learn as a community to know the ways of God--is indeed Utopian. The
hope cannot be realized. But to convert the individual; to gather the
converted individuals, to organize them in a United Order; to hope then
that there will develop an ideal community--is anything but Utopian.
When the individual is right, the community must be right. If the
community fails, the fault lies with the individual.
It becomes of first importance, then, in the Church of Christ, to
inspire every member of it with ideals of purity, honor, and integrity.
For that reason, the new revelation taught faith in God and in His Son
Jesus Christ; a sincere repentance, or turning away from evil; baptism
by immersion for the remission of sins, in token of one's humility
and integrity of purpose; the imposition of hands by those holding
divine authority, to confirm the candidate a member of the Church and
to entitle him to the presence and the inspiration of the Holy Ghost;
and, ever afterwards, a careful observance of the great commandments,
"Thou shalt love the Lord thy God with all thy heart, and with all thy
soul, and with all thy mind. * * * Thou shalt love thy neighbor as
thyself."[A] Thus the proper spiritual condition of the individual was
well provided for. It is only because the love of self remains stronger
than the love of God and the love of neighbor, that the perfect law of
the Order of Enoch fails in its operation.
[Footnote A: Matt. 22:37-39.]
But the individual seldom, if ever, lives alone. While it is true that
the individual must be right if the community is to be right, yet
the individual is after all not the center of influence in community
life. That center is to be found rather in the home. There, two are
bound together by sacred ties of love and worship; and others, by
endearing bands of kinship. In the home, the spiritual conditions of
the father and the mother--the directing individuals of a community
in miniature--determine in large measure the lives of the children.
As these children are trained in the home--nay, as the father and
mother hold sacred the marriage relation--so will the family wield an
influence for good or evil in the whole community life. This truth
was recognized by the prophets of old. And when the Gospel came to be
restored, we should expect to find revealed wonderful, sublime truths
concerning the sanctity of the family relationship.
It is not to be wondered at if Joseph Smith began early to consider
the question of family life and marriage. In the years 1830 and 1831,
very soon after the Church was organized, he began the inspired
"translation" of the Scriptures. He met there the histories of the
ancient patriarchs and prophets. He observed in these histories--as in
that of Jacob and his twelve sons, for example--how the family life was
held sacred, and the family relationship in honor. Naturally, in this
case as in so many others in the story of the Restoration, questions
were aroused in the mind of the Prophet. What is the nature of the
marriage relationship in the sight of God? What will be the condition
of men and women in the future life? Of what importance is the family
relationship either here or hereafter?
There is abundant evidence that the Prophet Joseph Smith received
probably as early as 1831 revelations on these important questions.
Because, however, the people were not yet prepared to receive the great
truths that had been revealed to him, the revelations were withheld for
many years. In a revelation of the year 1831, the Prophet said only,
concerning marriage, "that 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, and
all this that the earth might answer the end of its creation."[B]
[Footnote B: Doc. and Cov. 49:15-17.]
It was not until July 12, 1843,[C] that the glorious truths concerning
the sanctity and eternity of the marriage covenant--long before
revealed to the Prophet Joseph Smith--were committed to writing and
read by his friends. Even then, not all that had been given to him was
revealed to his followers. But in the publication of as much as he
gave, another step in the great drama of the Restoration was enacted.
Owing to the persecutions to which the early Saints were subjected, the
revelation was not officially published until 1852, five years after
the wearisome tramp across the plains to the Rocky Mountains.
[Footnote C: At the conference held August 17, 1835, in which the Book
of Doctrine and Covenants was adopted, an article on marriage was read
by William W. Phelps. This article was accepted by the vote of the
conference and was printed in the Book of Doctrine and Covenants. The
article was not a revelation, however, nor indeed was it so received by
the general assembly of the Priesthood. The Prophet Joseph Smith knew
nothing of the article. He was absent, in Canada, when it was accepted
by the conference.]
And what is this famous Section 132 of the Book of Modern Scripture? On
analysis the revelation falls into twelve distinct parts, as follows:
(a.) The introduction. The revelation is given in response to inquiry.
The Lord is about to reveal a new and everlasting covenant. Verses 1 to
6.
(b.) The New and Everlasting Covenant is defined. Marriage is not only
for time but for all eternity. Verses 7 to 14.
(c.) An illustration. The condition of those married by civil authority
only, is explained. Verses 15 to 18.
(d.) An illustration. The condition of those married by the authority
of the Holy Priesthood, is explained. Verses 19 to 20.
(e.) A warning. Those who do not observe this law of the Priesthood
cannot attain a fulness of God's glory. The unpardonable sin is
defined. Verses 21 to 27.
(f.) The acts of Abraham and other patriarchs of old are justified.
Verses 28 to 39.
(g.) The sin of adultery is defined. Verses 40 to 45.
(h.) The sealing power of the Priesthood is explained. Verses 46 to 50.
(i.) Special instructions are given to Emma Smith, the wife of the
Prophet. Verses 51 to 57.
(j.) The law of the Priesthood respecting plurality of wives is stated.
Verses 58 to 64.
(k.) The duty of the husband to the wife, and the wife to the husband
in this law of the Priesthood is explained. Verses 64 to 65.
(l.) Conclusion. More will be revealed hereafter. Verse 66.
It will be observed that the basic thought in this revelation is that
marriage shall be, not only for a time, but for all eternity. This is
the principle of the New and Everlasting Covenant. "All covenants,
contracts, bonds, obligations, oaths, vows, performances, connections,
associations, or expectations, that are not made, and entered into, and
sealed, by the Holy Spirit of promise, of him who is anointed, both as
well for time and for all eternity--are of no efficacy, virtue or force
in and after the resurrection from the dead; for all contracts that
are not made unto this end, have an end when men are dead."[D] Applied
to the doctrine of marriage, this statement means that when two are
united in marriage outside of the authority of the Church, their union
can last only till death parts them. They are then not bound by any law
when they are out of the world. And in that other world which is to
come, they will be appointed angels, or ministering servants, to those
who are worthy of a greater glory. The marriage ceremony belongs to
this earth and must be accomplished here.
[Footnote D: Doc. and Cov. 132:7.]
If, however, a man marry a wife by the new and everlasting
covenant--and is sealed to her and she to him by the authority of the
holy priesthood--the covenant and contract between them will be of
force worlds without end. Death may part them for a passing time, but
it cannot separate them. In the resurrection they will meet again.
In the life to come they will resume their happy, sacred relations
as husband and wife. They will inherit the thrones and kingdoms,
principalities and powers, promised to the faithful. And they will
"pass by the angels, and the Gods, who are set there, to their
exaltation and glory in all things, as hath been sealed upon their
heads, which glory shall be a fulness and a continuation of the seeds
for ever and ever."[E]
[Footnote E: Doc. and Cov. 132:19.]