Enrichment J
Keys for Avoiding Deception

(J-1) Introduction

Since the councils in the premortal world Lucifer has “sought . . . the misery of all mankind” (2 Nephi 2:18). He “sought to destroy the agency of man” (Moses 4:3), “to deceive and to blind men, and to lead them captive . . . even as many as would not hearken unto [the Lord’s] voice” (Moses 4:4). President Joseph F. Smith warned the Saints of the continuation of Satan’s workings: “Let it not be forgotten that the evil one has great power in the earth, and that by every possible means he seeks to darken the minds of men and then offers them falsehood and deception in the guise of truth. Satan is a skillful imitator, and as genuine gospel truth is given the world in ever increasing abundance, so he spreads the counterfeit coin of false doctrine. Beware of his spurious currency, it will purchase for you nothing but disappointment, misery and spiritual death. The ‘father of lies’ he has been called, and such an adept has he become through the ages of practice in his nefarious work, that were it possible he would deceive the very elect.” (Juvenile Instructor, Sept. 1902, p. 562.)

In order to be able to discern the deceptions, imitations, and counterfeits, one must be able to recognize manifestations that are real, legitimate, and true. The Savior warned that in the last days “there shall also arise false Christs, and false prophets, and shall show great signs and wonders, insomuch, that, if possible, they shall deceive the very elect, who are the elect according to the covenant” (JS—M 1:22). It is important to understand the principles that will enable one to avoid the deceptions of Satan.

(J-2) The Gifts and Fruits of the Spirit in the Church of Christ

In December 1839 the Prophet Joseph Smith, who had gone to Washington, D.C., to seek redress for the complaints of Saints, met with the president of the United States. The Prophet was asked during the interview “wherein we differed in our religion from the religions of the day.” He replied that “we differed in mode of baptism, and the gift of the Holy Ghost by the laying on of hands. We considered that all other considerations were contained in the gift of the Holy Ghost” (History of the Church, 4:42).

The Doctrine and Covenants provides the most complete scriptural directory of the gifts of the Spirit (see D&C 46:13–25; see also 1 Corinthians 12:7–10; Moroni 10:8–17).

The importance of knowing the gifts and workings of the Spirit is demonstrated in the warning the Lord gave before listing them: “Beware lest ye are deceived; and that ye may not be deceived seek ye earnestly the best gifts, always remembering for what they are given” (D&C 46:8).

The Prophet Joseph Smith instructed that the manifestation of these gifts was not for public display but rather to benefit those who were already believers and who were striving to build the work of God (see History of the Church, 5:27–29). The nature of the gifts of the Spirit is that their effects are not readily visible when they are received. The Prophet said: “There are several gifts mentioned here, yet which of them all could be known by an observer . . . ? The word of wisdom, and the word of knowledge, are as much gifts as any other, yet if a person possessed both of these gifts, . . . who would know it? Another might receive the gift of faith, and they would be as ignorant of it. Or suppose a man had the gift of healing or power to work miracles, that would not then be known; it would require time and circumstances to call these gifts into operation.” (History of the Church, 5:29–30.)

The Lord told the Saints how to prepare themselves to receive these gifts as there was need (see D&C 46:9).

Elder Joseph Fielding Smith contrasted those who qualify for the blessings of the Holy Spirit with those who do not: “The nearer we approach God, the better we endeavor to keep His commandments, the more we will search to know His will as it has been revealed, the less likely it will be for us to be led astray by every wind of doctrine, by these false spirits that lie in wait to deceive, and by the spirits of men, as the Lord has stated in the revelations which I have read to you. We will be protected, and we will have the power to understand, to segregate truth from error, we will walk in the light and we will not be deceived. Now the man who is dilatory, the man who is unfaithful, the man who is not willing to keep the commandments of the Lord in all things lays himself open to deception because the Spirit of the Lord is not with him to lead and direct him and to show him the way of truth and righteousness, and therefore some error comes along and he absorbs it because he cannot understand and realize the difference between truth and error. I want to tell you there is much error in this world that is passed off as truth, and it behooves every man of us to seek God, and, as stated by the prophet, draw near unto Him, and the nearer we draw unto Him, and the more we seek to do His will the more light we shall receive and the less shall be the danger of our deception.” (In Conference Report, Apr. 1940, pp. 98–99.)

(J-3) Some Manifestations Are Not of the Spirit

Using the Doctrine and Covenants as a guide, Elder Marion G. Romney provided the following rules to aid in discerning the differences of manifestations:

“By the statement in the revelation on spiritual gifts, ‘. . . it is given by the Holy Ghost to some to know the diversities of operations, whether they be of God, . . . and to others the discerning of spirits’ [D&C 46:16, 23], it appears that there are some apparently supernatural manifestations which are not worked by the power of the Holy Ghost. The truth is there are many which are not. The world today is full of counterfeits. It has always been so. . . .

“The Saints were cautioned by the Lord to walk uprightly before him, doing all things with prayer and thanksgiving, that they might ‘. . . not be seduced by evil spirits, or doctrines of devils, or the commandments of men.’ [D&C 46:7.] . . .

“These citations not only sustain the proposition that there are counterfeits to the gifts of the spirit, but they also suggest the origin of the counterfeits. However, we are not required to rely alone upon their implications, plain as they are, for the Lord states specifically that some of the counterfeits ‘. . . are of men, and others of devils.’ [D&C 46:7.]

“Some of these counterfeits are crude and easily detected, but others closely simulate true manifestations of the spirit. Consequently, people are confused and deceived by them. Without a key, one cannot distinguish between the genuine and the counterfeit.” (In Conference Report, Apr. 1956, p. 70.)

The priesthood holds the keys to the blessings of heaven.

(J-4) Distinguishing between the Manifestations of the Spirit and the Counterfeits

The Prophet Joseph Smith emphasized the importance of being able to discern or distinguish between manifestations of the Spirit and counterfeits, between the genuine and the false. “A man must have the discerning of spirits before he can drag into daylight this hellish influence and unfold it unto the world in all its soul-destroying, diabolical, and horrid colors; for nothing is a greater injury to the children of men than to be under the influence of a false spirit when they think they have the Spirit of God. Thousands have felt the influence of its terrible power and baneful effects. Long pilgrimages have been undertaken, penances endured, and pain, misery and ruin have followed in their train; nations have been convulsed, kingdoms overthrown, provinces laid waste, and blood, carnage and desolation are habiliaments in which it has been clothed.” (History of the Church, 4:573.)

The Doctrine and Covenants teaches: “And that which doth not edify is not of God, and is darkness. That which is of God is light; and he that receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day. . . . And I say it that you may know the truth, that you may chase darkness from among you.” (D&C 50:23–25.)

There are manifestations of supernatural power outside the Church. The Prophet Joseph Smith noted: “One great evil is, that men are ignorant of the nature of spirits; . . . and imagine that when there is anything like power, revelation, or vision manifested, that it must be of God” (Teachings, p. 203.) He noted keys for telling when a gift is from God. Of manifestations that overwhelm or incapacitate a person with something inexpressible, he asked: “Is there any intelligence communicated?” (p. 204). Of manifestations in which a person writhes or babbles or loses control, he said, “Now God never had any prophets that acted in this way; there was nothing indecorous in the proceeding of the Lord’s prophets in any age [see 1 Corinthians 14:32]” (p. 209). “A man must have the discerning of spirits . . . to understand these things. . . . ‘Christ ascended into heaven, and gave gifts to men; and He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers.’ [See Ephesians 4:8, 10.] And how were [they] chosen? By prophecy (revelation) and by laying on of hands—by a divine communication, and a divinely appointed ordinance—through the medium of the Priesthood, organized according to the order of God” (p. 206).

(J-5) Those Who Pervert the Ways of the Lord

President Harold B. Lee warned: “There are some as wolves among us [see Acts 20:29; Galatians 1:6–12]. By that, I mean some who profess membership in this church who are not sparing the flock. And among our own membership, men are arising speaking perverse things. Now perverse means diverting from the right or correct, and being obstinate in the wrong, willfully, in order to draw the weak and unwary members of the Church away after them.

“And as the apostle Paul said, it is likewise a marvel to us today, as it was in that day, that some members are soon removed from those who taught them the gospel and are removed from the true teachings of the gospel of Christ to be led astray into something that corrupts the true doctrines of the gospel of Christ into vicious and wicked practices and performances.” (In Conference Report, Oct. 1972, p. 125; or Ensign, Jan. 1973, p. 105.)

President Joseph F. Smith said:

“Among the Latter-day Saints, the preaching of false doctrines disguised as truths of the Gospel, may be expected from people of two classes, and practically from these only, they are:

“First—the hopelessly ignorant, whose lack of intelligence is due to their indolence and sloth, who make but feeble effort, if indeed any at all, to better themselves by reading and study; those who are afflicted with a dread disease that may develop into an incurable malady—laziness.

“Second—the proud and self-vaunting ones, who read by the lamp of their own conceit; who interpret by rules of their own contriving; who have become a law unto themselves, and so pose as the sole judges of their own doings. More dangerously ignorant than the first.” (Juvenile Instructor, Mar. 1906, p. 178.)

The Lord’s standard for truth

(J-6) Keys for Discerning the True and the False

With such forces at work in the Church, one must learn to combat these workings of Satan. Elder Marion G. Romney listed the following guidelines:

“Anything purporting to pertain to the Gospel of Jesus Christ may be put to the following four simple tests:

“1. Does it purport to originate in the wisdom of men, or was it revealed from heaven? If it originated in the wisdom of men, it is not of God. . . .

“2. Does the teaching bear the proper label? . . . If any teaching purporting to be from Christ comes under any label other than that of Jesus Christ, we can know it is not of God. . . .

“3. . . . The teaching must not only come under the proper label, but it must also conform to the other teaching of the Gospel of Jesus Christ.

“4. . . . Does it come through the proper Church channel?” (In Conference Report, Oct. 1960, pp. 76–77.)

A closer examination of Elder Romney’s four tests will be helpful to any who seek to avoid deception.

Is it of God or of man? The following counsel is found in the Doctrine and Covenants: “But ye are commanded in all things to ask of God, who giveth liberally; and that which the Spirit testifies unto you even so I would that ye should do in all holiness of heart, walking uprightly before me, considering the end of your salvation, doing all things with prayer and thanksgiving, that ye may not be seduced by evil spirits, or doctrines of devils, or the commandments of men; for some are of men, and others of devils” (D&C 46:7).

Elder Romney pointed out that many are “acquainted with Paul’s great doctrine that the things of God are understood by the power of God, and that the things of men are understood by the wisdom of men. ‘But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ [1 Corinthians 2:14.]

“We never need to be deceived by the learning of the world. We can always with safety reject those doctrines which are founded in the wisdom of men.” (In Conference Report, Oct. 1960, p. 77.)

Does the claim or teaching bear the proper label? Even though some may claim to represent Christ, their claims usually have some exceptional or secret element: “Again, I say unto you, that it shall not be given to any one to go forth to preach my gospel, or to build up my church, except he be ordained by some one who has authority, and it is known to the church that he has authority and has been regularly ordained by the heads of the church” (D&C 42:11).

Elder Romney asked: “How can any man accept the doctrine of authority from some secret source unknown to the Church? The Lord could not have made it any plainer that one’s authority must come through the established order of the Church, and the President of the Church stands at the head of that order.” (In Conference Report, Oct. 1960, p. 77.)

President Harold B. Lee cautioned that some people may not follow the line of authority in the Church:

“We call upon you holders of the priesthood to stamp out any such [false doctrines] and to set to flight all such things as are creeping in, people rising up here and there who have had some ‘marvelous’ kind of a manifestation, as they claim, and who try to lead the people in a course that has not been dictated from the heads of the Church.

“As I say, it never ceases to amaze me how gullible some of our Church members are in broadcasting these sensational stories, or dreams, or visions, some alleged to have been given to Church leaders, past or present, supposedly from one person’s private diary, without first verifying the report with proper Church authorities.

“If our people want to be safely guided during these troublous times of deceit and false rumors, they must follow their leaders and seek for the guidance of the Spirit of the Lord in order to avoid falling prey to clever manipulators who, with cunning sophistry, seek to draw attention and gain a following to serve their own notions and sometimes sinister motives.” (In Conference Report, Oct. 1972, p. 126; or Ensign, Jan. 1973, p. 105.)

Sometimes people listen with great respect when scholars renowned in various academic fields criticize the Church or its teachings. Elder Boyd K. Packer warned:

“Many an academic giant is at once a spiritual pygmy and, if so, he is usually a moral weakling as well. Such a man may easily become a self-appointed member of a wrecking crew determined to destroy the works of God.

“Beware of the testimony of one who is intemperate, or irreverent, or immoral, who tears down and has nothing to put in its place.” (In Conference Report, Apr. 1974, p. 138; or Ensign, May 1974, p. 95.)

Does the claim or teaching conform to the gospel of Christ? Even if individuals claim that their message is of God or is approved by the Church, if it does not conform to established doctrine, one can safely put it down as being false. The standard works and the direction of the living prophets are the measuring rod by which the teachings of the gospel are to be evaluated. President Joseph Fielding Smith stressed the importance of using the scriptures as a standard by which to judge: “It makes no difference what is written or what anyone has said, if what has been said is in conflict with what the Lord has revealed, we can set it aside. My words, and the teachings of any other member of the Church, high or low, if they do not square with the revelations, we need not accept them. Let us have this matter clear. We have accepted the four standard works as the measuring yardsticks, or balances, by which we measure every man’s doctrine.” (Doctrines of Salvation, 3:203.)

Does the claim or teaching come through the divinely established order? At the time of the organization of the Church in the latter days, the Lord taught the Saints about the importance of the prophet and President of the Church: “Wherefore, meaning the church, thou shalt give heed unto all his words and commandments which he shall give unto you as he receiveth them, walking in all holiness before me; for his word ye shall receive, as if from mine own mouth, in all patience and faith. For by doing these things the gates of hell shall not prevail against you; yea, and the Lord God will disperse the powers of darkness from before you, and cause the heavens to shake for your good, and his name’s glory.” (D&C 21:4–6.)

Those who have special claims to new doctrines do so outside the established order of the Lord’s kingdom. The Prophet Joseph Smith warned the Saints early in this dispensation about those who would attempt to function outside the bounds of the stewardship the Lord had given them: “I will inform you that it is contrary to the economy of God for any member of the Church, or any one, to receive instructions for those in authority, higher than themselves; therefore you will see the impropriety of giving heed to them; but if any person have a vision or a visitation from a heavenly messenger, it must be for his own benefit and instruction; for the fundamental principles, government, and doctrine of the Church are vested in the keys of the kingdom” (History of the Church, 1:338).

President Joseph F. Smith gave the following instruction about those who violate the divinely established principle of order: “The moment that individuals look to any other source, that moment they throw themselves open to the seductive influences of Satan, and render themselves liable to become servants of the devil; they lose sight of the true order through which the blessings of the Priesthood are to be enjoyed; they step outside of the pale of the kingdom of God, and are on dangerous ground. Whenever you see a man rise up claiming to have received direct revelation from the Lord to the Church, independent of the order and channel of the Priesthood, you may set him down as an imposter.” (In Journal of Discourses, 24:189–90.)

(J-7) Summary

The following two statements summarize the keys for avoiding deception.

First, the Prophet Joseph Smith wrote: “The great difficulty lies in the ignorance of the nature of spirits, of the laws by which they are governed, and the signs by which they may be known; if it requires the Spirit of God to know the things of God; and the spirit of the devil can only be unmasked through that medium, then it follows as a natural consequence that unless some person or persons have a communication, or revelation from God, unfolding to them the operation of the spirit, they must eternally remain ignorant of these principles. . . . Whatever we may think of revelation, . . . without it we can neither know nor understand anything of God, or the devil.” (History of the Church, 4:573–74.)

Second, the First Presidency (Joseph F. Smith, Anthon H. Lund, and Charles W. Penrose) wrote in 1913 about those who make false claims or declare erroneous doctrines:

“When visions, dreams, tongues, prophecy, impressions or any extraordinary gift or inspiration conveys something out of harmony with the accepted revelations of the Church or contrary to the decisions of its constituted authorities, Latter-day Saints may know that it is not of God, no matter how plausible it may appear. Also they should understand that directions for the guidance of the Church will come, by revelation, through the head. All faithful members are entitled to the inspiration of the Holy Spirit for themselves, their families, and for those over whom they are appointed and ordained to preside. But anything at discord with that which comes from God through the head of the Church is not to be received as authoritative or reliable. In secular as well as spiritual affairs, Saints may receive Divine guidance and revelation affecting themselves, but this does not convey authority to direct others, and is not to be accepted when contrary to Church covenants, doctrine or discipline, or to known facts, proven truths, or good common sense. No person has the right to induce his fellow members of the Church to engage in speculations or take stock in ventures of any kind on the specious claim of Divine revelation or vision or dream, especially when it is in opposition to the voice of recognized authority, local or general. The Lord’s Church ‘is a house of order.’ It is not governed by individual gifts or manifestations, but by the order and power of the Holy Priesthood as sustained by the voice and vote of the Church in its appointed conferences.

“The history of the Church records many pretended revelations claimed by imposters or zealots who believed in the manifestations they sought to lead other persons to accept, and in every instance, disappointment, sorrow and disaster have resulted therefrom. Financial loss and sometimes utter ruin have followed. . . .

“Be not led by any spirit or influence that discredits established authority, contradicts true scientific principles and discoveries, or leads away from the direct revelations of God for the government of the Church. The Holy Ghost does not contradict its own revealings. Truth is always harmonious with itself. Piety is often the cloak of error. The counsels of the Lord through the channel he has appointed will be followed with safety. Therefore, O! ye Latter-day Saints, profit by these words of warning.” (In Clark, Messages of the First Presidency, 4:285–86.)

Enrichment K
“Seek Learning, Even by Study and Also by Faith”

(K-1) Introduction

The Prophet Joseph Smith taught that “in the resurrection, some are raised to be angels, others are raised to become Gods” (Teachings, p. 312). All who receive the gospel should have as their greatest desire to rise to the high and holy status of godhood—to become as God is. That is the great and grand objective of mortality. Without question, the attainment of that goal requires the most diligent efforts, both in mortality and after the Resurrection. One of the great elements of that effort is obtaining a knowledge of the saving principles of the gospel and learning that their proper application is crucial to exaltation in the kingdom of God. “In knowledge there is power,” said the Prophet Joseph Smith. “God has more power than all other beings, because he has greater knowledge; and hence he knows how to subject all other beings to him. He has power over all.” (History of the Church, 5:340.)

In dozens of statements in the Doctrine and Covenants the Lord tells His Saints to seek knowledge, understanding, and wisdom, and speaks of those attributes in Himself. The Lord knows how vital it is that His children obtain a knowledge of the truth, for they cannot apply the principles of righteousness that will enable them to become like God until they learn them.

The certain knowledge of the Resurrection gives confidence and hope to life.

(K-2) All Should Diligently Seek Learning

The Doctrine and Covenants makes it very clear that the Lord intends for His people to be well educated: “Seek not for riches but for wisdom” (D&C 6:7; 11:7). “Teach one another the doctrine of the kingdom” (D&C 88:77). “Teach one another words of wisdom; yea, seek ye out of the best books words of wisdom; seek learning, even by study and also by faith” (D&C 88:118). “Study and learn and become acquainted with all good books, and with languages, tongues and people” (D&C 90:15). “Obtain a knowledge of history, and of countries, and of kingdoms, of laws of God and man” (D&C 93:53). “Let every man learn his duty” (D&C 107:99). “Let him that is ignorant learn wisdom” (D&C 136:32).

Church leaders have always taught the importance of obtaining knowledge and the great effect it has on one’s progression. President Brigham Young said that “the religion embraced by the Latter-day Saints, if only slightly understood, prompts them to search diligently after knowledge. There is no other people in existence more eager to see, hear, learn, and understand truth.” (Discourses of Brigham Young, p. 247.) He also said: “It is the duty of the Latter-day Saints according to the revelations, to give their children the best education that can be procured, both from the books of the world and the revelations of the Lord” (in Journal of Discourses, 17:45).

The gospel places no limits on the acquiring of truth through proper education. President Hugh B. Brown counseled Church members to “cultivate an unquenchable appetite for learning” (in Conference Report, Apr. 1968, p. 100).

President David O. McKay said: “The Church stands for education. The very purpose of its organization is to promulgate truth among men. Members of the Church are admonished to acquire learning by study, and also by faith and prayer; to seek after every thing that is virtuous, lovely, of good report, or praiseworthy. In this seeking after, they are not confined to narrow limits of dogma or creed, but are free to launch into the realm of the infinite.” (In Conference Report, Apr. 1968, p. 93.)

Not only does the Church teach the importance of education, but it has been an effective vehicle in helping members grow in their knowledge of the truth. Early in this dispensation the Lord commanded the Saints to teach one another and organize schools and classes for their benefit (see D&C 55:4; 88:78–79, 118–19, 127). The Nauvoo city charter provided for an educational system that included all grades from elementary to university level (see Berrett, Restored Church, p. 159). When the pioneers settled in the western area of the United States, local settlements established schools for children and adults in religious and secular subjects. With the influx of non-Mormons into the area and the rise of secular public schools, the Church established seminaries and institutes of religion while strongly supporting secular institutions. The Church now has a worldwide education system that fosters education of Church members, yet it is careful not to usurp the prerogatives of public education sponsored by states and governments.

(K-3) Knowledge Is a Necessary Prerequisite to Progression and Salvation

The Prophet Joseph Smith taught that “God himself, finding he was in the midst of spirits and glory, because he was more intelligent, saw proper to institute laws whereby the rest could have privilege to advance like himself. The relationship we have with God places us in a situation to advance in knowledge. He has power to institute laws to instruct the weaker intelligences, that they may be exalted with himself, so that they might have one glory upon another, and all that knowledge, power, glory, and intelligence, which is requisite in order to save them in the world of spirits.” (Teachings, p. 354.)

Knowledge is necessary to obtain salvation. In fact, we are saved no faster than we get knowledge of the things of God (see Smith, Teachings, p. 217). The Doctrine and Covenants teaches that “it is impossible to be saved in ignorance” (D&C 131:6), but one must have the right priorities in seeking knowledge. Elder Spencer W. Kimball said:

“In proper sequence comes first the knowledge of God and his program, which is the way to eternal life, and secondly comes the knowledge of the secular things, also very important. The Creator himself gives the proper sequence and defines the order. . . .

“. . . The ignorance the Lord speaks of when he says ‘One cannot be saved in ignorance’ is the lack of knowledge of the really first things—the kingdom of God and his righteousness.” (In Life’s Directions, pp. 175, 180.)

Individuals may progress in knowledge of the things of the kingdom of God until they arrive at a point where, if they have sufficiently applied those principles and shown their complete dedication to God, they obtain the knowledge that they are sealed up to eternal life (see D&C 131:5). The Prophet Joseph Smith taught that “if you wish to go where God is, you must be like God, or possess the principles which God possesses, for if we are not drawing towards God in principle, we are going from Him and drawing towards the devil. . . . As far as we degenerate from God, we descend to the devil and lose knowledge, and without knowledge we cannot be saved.” (Teachings, pp. 216–17.)

One reason knowledge is so crucial to salvation is that salvation consists in becoming like God, and God has all knowledge (see D&C 38:2; 93:36–37; 2 Nephi 9:20; and Lectures on Faith 7:16). As great a task as it may seem to progress until one has the knowledge that God has, yet it is possible (see D&C 50:24; 76:55–56; 3 Nephi 27:27; Matthew 5:48).

(K-4) The Knowledge That Saves Involves Both Principles and Applications

Not only must we obtain knowledge as part of our progression, but we must also develop the capacity to live according to the principles we learn. We must develop faith, capabilities, and skills. We must be able to put our knowledge to its proper use. President David O. McKay taught that “gaining knowledge is one thing, and applying it [is] quite another. Wisdom is the right application of knowledge, and true education—the education for which the Church stands—is the application of knowledge to the development of a noble and Godlike character.” (In Conference Report, Apr. 1968, p. 93.)

It is one thing to gather information in one’s mind and another to develop the skills to use that knowledge effectively. Both are necessary. Knowledge without application is insufficient, yet it is a prerequisite to developing capacities and skills, both in temporal and spiritual pursuits. Eternal life is a term that refers to the type of life God has. When we have developed the capacity to live and act as He does, then we, too, will have eternal life.

The Doctrine and Covenants teaches that “the glory of God is intelligence” (D&C 93:36). President Joseph F. Smith said: “There is a difference between knowledge and pure intelligence. Satan possesses knowledge, far more than we have, but he has not intelligence or he would render obedience to the principles of truth and right. I know men who have knowledge, who understand the principles of the gospel, perhaps as well as you do, who are brilliant, but who lack the essential qualification of pure intelligence. They will not accept and render obedience thereto. Pure intelligence comprises not only knowledge, but the power to properly apply that knowledge.” (Gospel Doctrine, p. 58.)

President David O. McKay expressed the fact that, although a person may have great knowledge, “if he has not, with this knowledge, that nobility of soul which prompts him to deal justly with his fellow men, to practice virtue and honesty in personal life, he is not a truly educated man” (Instructor, Aug. 1961, p. 253).

True education gives a person great capacity to serve, to edify, and to move the Lord’s work forward. Those who have such an education can be of great value in the Lord’s kingdom. The Lord instructed His people early in this dispensation to obtain knowledge “for the salvation of Zion” (D&C 93:53) and to learn their duty in order “to act in the office in which [they are] appointed in all diligence” (D&C 107:99). The Lord, through His prophet, taught that the Saints should exert righteous influence by “kindness and pure knowledge” (D&C 121:42). Blessed is the person who gains great knowledge and uses that knowledge to serve the Lord and His children.

(K-5) Knowledge Is Power and Can Be of Great Benefit in Resisting the Adversary

The Prophet Joseph Smith taught: “A man is saved no faster than he gets knowledge, for if he does not get knowledge, he will be brought into captivity by some evil power in the other world, as evil spirits will have more knowledge, and consequently more power than many men who are on the earth. Hence it needs revelation to assist us, and give us knowledge of the things of God.” (Teachings, p. 217.)

The Savior taught that a knowledge of the truth will make us free (John 8:31–32). This freedom, in the words of Elder Bruce R. McConkie, consists of being “free from the damning power of false doctrine; free from the bondage of appetite and lust; free from the shackles of sin; free from every evil and corrupt influence and from every restraining and curtailing power; free to go on to the unlimited freedom enjoyed in its fulness only by exalted beings” (Doctrinal New Testament Commentary, 1:456–457).

Study of secular things must be balanced by a study of spiritual things.

(K-6) What Knowledge Are the Saints Commanded to Obtain?

We cannot be saved in ignorance of the principles of exaltation in the kingdom of God. It is also true, however, that though establishing God’s kingdom should take top priority, the Saints should study and advance their knowledge in many areas (see D&C 88:78–79). Elder Spencer W. Kimball said of this concept:

“Secular knowledge, important as it may be, can never save a soul nor open the celestial kingdom nor create a world nor make a man a god, but it can be most helpful to that man who, placing first things first, has found the way to eternal life and who can now bring into play all knowledge to be his tool and servant. . . .

“. . . Can you see why we must let spiritual training take first place? . . . Can you see that the spiritual knowledge may be complemented with the secular in this life and on for eternities but that the secular without the foundation of the spiritual is but like the foam upon the milk, the fleeting shadow?

“Do not be deceived! One need not choose between the two but only as to the sequence, for there is opportunity for one to get both simultaneously; but can you see that the seminary courses should be given even preferential attention over the high school subjects; the institute over the college course; the study of the scriptures ahead of the study of man-written texts.” (In Life’s Directions, pp. 184, 190.)

President Brigham Young said: “There are a great many branches of education: some go to college to learn languages, some to study law, some to study physics, and some to study astronomy, and various other branches of science. . . . But our favorite study is that branch which particularly belongs to the Elders of Israel—namely, theology. Every Elder should become a profound theologian—should understand this branch better than all the world.” (Discourses of Brigham Young, p. 258.)

The Lord instructed the early Saints of this dispensation to study a great variety of subjects so that they could have power to effectively carry forth His work and provide for their own needs (see D&C 88:78–79; 90:15; 93:53).

The Prophet Joseph Smith said, “Truth is ‘Mormonism’” (Teachings, p. 139). His statement was later amplified by President Joseph F. Smith, who said: “We believe in all truth, no matter to what subject it may refer. No sect or religious denomination in the world possesses a single principle of truth that we do not accept or that we will reject. We are willing to receive all truth, from whatever source it may come; for truth will stand, truth will endure.” (In Conference Report, Apr. 1909, p. 7.)

The gospel does not encourage the Saints to limit their study only to religion. Though religious truth is most important, they should feel no limit in seeking all useful knowledge. President Brigham Young gave the following counsel to the Saints: “See that your children are properly educated in the rudiments of their mother tongue, and then let them proceed to higher branches of learning; let them become more informed in every department of true and useful learning than their fathers are. When they have become well acquainted with their language, let them study other languages, and make themselves fully acquainted with the manners, customs, laws, governments, and literature of other nations, peoples, and tongues. Let them also learn all the truth pertaining to the arts and sciences and how to apply the same to their temporal wants. Let them study things that are upon the earth, that are in the earth, and that are in the heavens.” (In Journal of Discourses, 8:9.)

If we keep our priorities correct, the Lord will give us power to obtain knowledge of all we desire that is for our good: “Seek first the kingdom of God and His righteousness, and all else that is desirable, including the knowledge for which you yearn, shall be given unto you” (Joseph F. Smith, Juvenile Instructor, Oct. 1903, p. 627).

 (K-7) The Process by Which One Gains Knowledge and Intelligence

As with the acquisition of all character traits and skills, obtaining knowledge is a process of growth by small increments. One learns best “line upon line, precept upon precept” (D&C 98:12; 128:21; 2 Nephi 28:30; Isaiah 28:10). One grows from small to great, from simple to more difficult, from milk to meat (see D&C 19:22; 50:40; 1 Corinthians 3:2; Hebrews 5:12–14). The Prophet Joseph Smith said: “The Lord deals with this people as a tender parent with a child, communicating light and intelligence and the knowledge of his ways as they can bear it” (Teachings, p. 305).

The Lord counseled that those who have understanding instruct those who do not (see D&C 88:77–79, 118; 43:8). He has also told His people to obtain knowledge by their own study (see D&C 90:15; 130:18–19), and to obtain a knowledge of the truth of His teachings by applying them (see John 7:17). In the Doctrine and Covenants we are commanded to “seek learning, even by study and also by faith” (D&C 88:118).

The case of Oliver Cowdery is helpful in understanding what the Lord meant when He said to seek learning by study and faith. During the translation of the Book of Mormon, Oliver sought to translate and was granted the privilege by the Lord. His attempt failed, however. The Lord then taught him an important principle. To understand the characters on the plates he was attempting to translate, Oliver should have studied them in his mind, drawn conclusions, and then asked the Lord for confirmation. If his heart was right, he would recognize by inward feelings the rightness or wrongness of his decision. Through this same process all may learn by study and by faith. Such learning comes when diligent effort to study a principle is followed by revelation that confirms truth, expands knowledge, and teaches relationships and applications, or else indicates that the decision is not the correct one.

The Prophet Joseph Smith taught that “God is the source of all wisdom and understanding” and that “the best way to obtain truth and wisdom is not to ask it from books, but to go to God in prayer, and obtain divine teaching” (Teachings, pp. 55; 191; see also Notes and Commentary on D&C 88:117–41). The Lord has often indicated that those who humble themselves and hearken to His word will be given great knowledge (see D&C 1:28; 76:5–10; 89:18–19; 93:28; 136:32). Those who are obedient to the Lord are able to receive and understand communications from the Spirit and in that way obtain knowledge. It is the “light of Christ” that enlightens their eyes and quickens their understanding (see D&C 88:11). The Lord said to Hyrum Smith, “I will impart unto you of my Spirit, which shall enlighten your mind” (D&C 11:13). This enlightenment comes not without great effort from the learner, however. The scriptures say that one receives intelligence through “diligence and obedience” (D&C 130:19). “Light and truth forsake that evil one” (D&C 93:37). So must the seeker of light and truth, for “intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light” (D&C 88:40).

(K-8) Summary

Nothing can hinder the Lord from “pouring down knowledge from heaven” upon righteous seekers of truth (D&C 121:33). The Lord has promised His people that if they will ask in worthiness (see D&C 50:29–30), they will receive “revelation upon revelation, knowledge upon knowledge” (D&C 42:61). He told the elders of His Church that they were to be “taught from on high” (D&C 43:16). The Lord truly will teach and lead by revelation those who hearken to His words. He will not, however, teach by revelation that which we can obtain by our own efforts. Revelation supplements and enhances our diligent efforts (see D&C 9:7–9; 130:19–21). The Doctrine and Covenants bears witness that God commands His children to gain knowledge, to educate themselves, and to progress in their acquisition of truth, but it also teaches the way to do that most profitably.

Enrichment L
The Law of Consecration and Stewardship

(L-1) Introduction

The law of consecration and stewardship is the highest manifestation of gospel living. Many view this law as only a temporal economic program, but it is a spiritual command as well (see D&C 29:35). The personal requirements for celestial living are also the foundation for the successful practice of this holy and ancient order of gospel life. It is the basis upon which Zion, the New Jerusalem, is to be built and the preparations completed for the glorious Messianic reign (see Enrichment B).

President George Q. Cannon taught: “The time must come when we must obey that which has been revealed to us as the Order of Enoch, when there shall be no rich and no poor among the Latter-day Saints; when wealth will not be a temptation; when every man will love his neighbor as he does himself; when every man and woman will labor for the good of all as much as for self. That day must come, and we may as well prepare our hearts for it, brethren, for as wealth increases I see more and more a necessity for the institution of such an order. As wealth increases, luxury and extravagance have more power over us. The necessity for such an order is very great, and God, undoubtedly, in his own time and way, will inspire his servant [the prophet] to introduce it among the people.” (In Journal of Discourses, 15:207.)

(L-2) Consecration: A Celestial Law

According to the Doctrine and Covenants, early attempts to build Zion in this dispensation failed because of transgression and because the Saints were “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” (D&C 105:4–5). These principles are a part of the law of Christ to prepare the sanctified for celestial glory (see D&C 88:20–21). The development of personal righteousness is how the blessings of Zion are obtained, and, in due time, the celestial world. “For this is Zion—THE PURE IN HEART” (D&C 97:21).

The scriptures further describe some of the characteristics of those who strive to live the principles of Zion. Unity is of primary importance: “If ye are not one ye are not mine,” said the Lord (D&C 38:27). Zion requires that all be of “one heart and . . . one mind” (D&C 45:65).

President Spencer W. Kimball reaffirmed the importance of developing unity today (see Enrichment B; see also Conference Report, Apr. 1978, p. 123; or Ensign, May 1978, pp. 79–81).

Another characteristic of the Zion society is that the people “had all things common among them” (3 Nephi 26:19; 4 Nephi 1:3). This is how the law of consecration was administered. (See Reading L-5.)

Sacrifice is the principle through which the individual is able to practice the law of consecration. Elder Bruce R. McConkie explained: “I shall now set forth some of the principles of sacrifice and consecration to which the true saints must conform if they are ever to go where God and Christ are and have an inheritance with the faithful saints of ages past.

“. . . The law of sacrifice is a celestial law; so is the law of consecration. . . .

“Sacrifice and consecration are inseparably intertwined. The law of consecration is that we consecrate our time, our talents, and our money and property to the cause of the Church; such are to be available to the extent they are needed to further the Lord’s interests on earth.

“The law of sacrifice is that we are willing to sacrifice all that we have for the truth’s sake—our character and reputation; our honor and applause; our good name among men; our houses, lands, and families; all things, even our very lives if need be.

“Joseph Smith said, ‘A religion that does not require the sacrifice of all things never has power sufficient to produce the faith necessary [to lead] unto life and salvation.’ (Lectures on Faith, p. 58.)

“We are not always called upon to live the whole law of consecration and give all of our time, talents, and means to the building up of the Lord’s earthly kingdom. Few of us are called upon to sacrifice much of what we possess, and at the moment there is only an occasional martyr in the cause of revealed religion.

“But what the scriptural account means is that to gain celestial salvation we must be able to live these laws to the full if we are called upon to do so. Implicit in this is the reality that we must in fact live them to the extent we are called upon so to do. . . .

“Now I think it is perfectly clear that the Lord expects far more of us than we sometimes render in response. We are not as other men. We are the saints of God and have the revelations of heaven. Where much is given much is expected. We are to put first in our lives the things of his kingdom.” (In Conference Report, Apr. 1975, pp. 74–76; or Ensign, May 1975, pp. 50–51.)

(L-3) The Fundamentals of Consecration

President Marion G. Romney said: “The basic principle and the justification for the law of consecration ‘is that everything we have belongs to the Lord; therefore, the Lord may call upon us for any and all of the property which we have, because it belongs to Him. . . . (D&C 104:14–17, 54–57)’ (J. Reuben Clark Jr., in Conference Report, Oct. 1942, p. 55).” (“Living the Principles of the Law of Consecration,” Ensign, Feb. 1979, p. 3.)

This important principle is emphasized throughout the revelations of the Doctrine and Covenants: “And I have made the earth rich, and behold it is my footstool, wherefore, again I will stand upon it” (D&C 38:17). “It must needs be that the riches of the earth are mine to give; but beware of pride, lest ye become as the Nephites of old” (D&C 38:39). “And let not any among you say that it is his own; for it shall not be called his, nor any part of it” (D&C 104:70).

The unrighteous distribution of possessions causes much difficulty. The Lord has said, “It is not given that one man should possess that which is above another, wherefore the world lieth in sin” (D&C 49:20).

President Marion G. Romney noted:

“In this revelation [D&C 42], which the Prophet designated the ‘law of the Church,’ the Lord revealed the essentials of the united order, which was His program for eliminating the inequalities among men. It is based upon the underlying concept that the earth and all things therein belong to the Lord, and that men hold earthly possessions as stewards accountable to Him. . . .

“. . . ‘It must needs be done in mine own way. (D&C 104:14–16.)

“In His way, there are two cardinal principles: (1) consecration, and (2) stewardship.

“To enter the united order, one consecrated all his possessions to the Church by a ‘covenant and a deed which [could not] be broken.’ That is, he completely divested himself of all his property by conveying it to the Church.” (In Conference Report, Apr. 1977, p. 118; or Ensign, May 1977, p. 93.)

Recognition of the Lord as the rightful owner of all things is the standard of righteous living by which to govern our temporal concerns and assist with the needs of the kingdom.

“The earth is the Lord’s, and the fulness thereof” (Psalm 24:1).

(L-4) The Fundamentals of Stewardship

Receiving a stewardship. Once consecration of all things was made to the Church, the individual was ready to receive a stewardship and accept complete accountability for it. President Romney described this process: “The consecrator received from the Church a stewardship by a [deed]. This stewardship could be more or less than the original consecration, the object being to make ‘every man equal according to his family, according to his circumstances and his wants and needs.’ (D&C 51:3.)” (In Conference Report, Apr. 1977, p. 119; or Ensign, May 1977, p. 93.)

In a later revelation the Lord said it was to be administered to “every man according to his wants and his needs, inasmuch as his wants are just” (D&C 82:17).

In the early management of this program by the Saints in Missouri, the question arose of who should determine the amount of property to be returned by the Church to the consecrator. The Prophet Joseph Smith provided the following guidelines:

“Concerning the consecration of property:—First, it is not right to condescend to very great particulars in taking inventories. The fact is this, a man is bound by the law of the Church, to consecrate to the Bishop, before he can be considered a legal heir to the kingdom of Zion; and this, too, without constraint; and unless he does this, he cannot be acknowledged before the Lord on the Church Book therefore, to condescend to particulars, I will tell you that every man must be his own judge how much he should receive and how much he should suffer to remain in the hands of the Bishop. I speak of those who consecrate more than they need for the support of themselves and their families.

“The matter of consecration must be done by the mutual consent of both parties; for to give the Bishop power to say how much every man shall have, and he be obliged to comply with the Bishop’s judgment, is giving to the Bishop more power than a king has; and upon the other hand, to let every man say how much he needs, and the Bishop be obliged to comply with his judgment, is to throw Zion into confusion, and make a slave of the Bishop. The fact is, there must be a balance or equilibrium of power, between the Bishop and the people, and thus harmony and good will may be preserved among you.

“Therefore, those persons consecrating property to the Bishop in Zion, and then receiving an inheritance back, must reasonably show to the Bishop that they need as much as they claim. But in case the two parties cannot come to a mutual agreement, the Bishop is to have nothing to do about receiving such consecrations; and the case must be laid before a council of twelve High Priests, the Bishop not being one of the council, but he is to lay the case before them.” (History of the Church, 1:364–65.)

The expressions in the revelations describing the portion or stewardship as “equal” (D&C 51:3; see also D&C 70:14) does not mean equality in the sense that all are exactly the same. President J. Reuben Clark Jr. explained: “One of the places in which some of the brethren are going astray is this: There is continuous reference in the revelations to equality among the brethren, but I think you will find only one place where that equality is really described, though it is referred to in other revelations. That revelation (D. & C. 51:3) affirms that every man is to be ‘equal according to his family, according to his circumstances and his wants and needs.’ (See also D. & C. 82:17; 78:5–6.) Obviously, this is not a case of ‘dead level’ equality. It is ‘equality’ that will vary as much as the man’s circumstances, his family, his wants and needs may vary.” (In Conference Report, Oct. 1942, p. 55.)

The stewardship is private, not communal, property. The consecrator, or steward, was to be given a “writing,” or deed, that would “secure unto him his portion [stewardship]” (D&C 51:4). Although it has been acknowledged that all things belong to the Lord, a stewardship represents a sacred entrustment of a portion from God to the individual. The stewardship is given with a deed of ownership so that individuals, through their agency, are fully responsible and accountable for that which is entrusted to them. The deed protects individuals if they are disqualified from participation as stewards (see D&C 51:4). For legal purposes, the stewardship was private property, even though the stewards themselves understood that it ultimately belonged to God. President Marion G. Romney explained:

“This procedure [of providing deeds] preserved in every man the right of private ownership and management of his property. Indeed, the fundamental principle of the system was the private ownership of property. Each man owned his portion, or inheritance, or stewardship, with an absolute title, which, at his option, he could alienate [transfer], keep and operate, or otherwise treat as his own. The Church did not own all of the property, and life under the united order was not, and never will be, a communal life, as the Prophet Joseph himself said.

“The intent was, however, for him to so operate his property as to produce a living for himself and his dependents.” (In Conference Report, Apr. 1977, p. 119; or Ensign, May 1977, p. 93.)

Accountability for stewardships. “It is required of the Lord, at the hand of every steward, to render an account of his stewardship, both in time and in eternity. For he who is faithful and wise in time is accounted worthy to inherit the mansions prepared for him of my Father.” (D&C 72:3–4.)

President Spencer W. Kimball said: “In the Church a stewardship is a sacred spiritual or temporal trust for which there is accountability. Because all things belong to the Lord, we are stewards over our bodies, minds, families, and properties. (See D&C 104:11–15.) A faithful steward is one who exercises righteous dominion, cares for his own, and looks to the poor and needy. (See D&C 104:15–18.)” (In Conference Report, Oct. 1977, pp. 124–25; or Ensign, Nov. 1977, p. 78.)

(L-5) Administration of the Law: The United Order

The Lord commanded “that there be an organization of my people, in regulating and establishing the affairs of the storehouse” (D&C 78:3), and that this organization be accompanied by all who were “joined together in this order” (D&C 78:8). The word order is used to describe the covenant organization established to administer the law of consecration and stewardship to the Saints. The jurisdictional limits were set up to coincide with those of a stake (see D&C 104:47–49). The phrase “united order” suggests that those Saints, after being organized into a covenant society (a stake), united in the practice of the law of consecration as the temporal and economic system under which they would live.

Residues and surplus: storehouses and treasuries. President J. Reuben Clark Jr. explained:

“That part of a man’s property which was not turned back to him, if he had more than was needed . . . became the common property of the Church, and that common property was used for the support of the poor of the Church. It is spoken of in the revelations as the ‘residue’ of property. (D. & C. 42:34–36)

“. . . Whatever a steward realized from the portion allotted to him over and above that which was necessary in order to keep his family under the standard provided, as already stated above, was turned over by the steward to the bishop, and this amount of surplus, plus the residues to which I have already referred, went into a bishop’s storehouse (D. & C. 51:13 . . . ), and the materials of the storehouse were to be used in creating portions, as above indicated, for caring for the poor (D. & C. 78:3), the widows and orphans (D. & C. 83:6), and for the elders of the Church engaged in the ministry, who were to pay for what they received if they could, but if not, their faithful labors should answer their debt to the bishop. (D. & C. 72:11ff)

“. . . As . . . the system developed, the Lord created two other institutions besides the storehouse: one was known as the Sacred Treasury, into which was put ‘the avails of the sacred things in the treasury, for sacred and holy purposes.’ While it is not clear, it would seem that into this treasury were to be put the surpluses which were derived from the publication of the revelations, the Book of Mormon, the Pearl of Great Price, and other similar things, the stewardship of which had been given to Joseph and others. (D. & C. 104:60–66)

“The Lord also provided for the creation of ‘Another Treasury,’ and into that other treasury went the general revenues which came to the Church, such as gifts of money and those revenues derived from the improvement of stewardships as distinguished from the residues of the original consecrations and the surpluses which came from the operation of their stewardships. (D. & C. 72:11ff).” (In Conference Report, Oct. 1942, pp. 56–57.)

“They had all things common.” The phrase “they had all things common” (Acts 4:32; see also Acts 2:44; 3 Nephi 26:19; 4 Nephi 1:3) is used to characterize those who lived the law of consecration in ancient times. Some have speculated that the term common suggests a type of communalism or “Christian Communism.” This interpretation is in error. The Prophet Joseph Smith taught the true nature of having all things common: “I preached on the stand about one hour on the 2nd chapter of Acts, designing to show the folly of common stock [holding property in common]. In Nauvoo every one is steward over his own [property].” (History of the Church, 6:37–38.)

Each stewardship is considered private property (see Reading L-4), and the residues and surpluses consecrated for the storehouse became the “common property of the whole church” (D&C 82:18). It is referred to as the “common property” because the covenant members of the order had access to it, according to their just “wants” and “needs,” including the need to improve their stewardship (see D&C 82:17–18).

The word equal is frequently used in the revelations in the Doctrine and Covenants: “In . . . temporal things you shall be equal” (D&C 70:14); “for if ye are not equal in earthly things ye cannot be equal in obtaining heavenly things” (D&C 78:6); “appoint unto this people their portions, every man equal according to his family, according to his circumstances and his wants and needs” (D&C 51:3). The Lord gave His definition of the term equal: “And you are to be equal, or in other words, you are to have equal claims on the properties, for the benefit of managing the concerns of your stewardships, every man according to his wants and his needs, inasmuch as his wants are just” (D&C 82:17).

Equal claims by all members in the covenant were upon the common property or resources for the administering of stewardships. Through these mutually shared rights or claims all became “alike” (D&C 51:9) or, in other words, had equal standing. The procedure for determining whose claim should be satisfied was established through the approval and consent of all who participated in the order (see D&C 104:70–71).

The bishop as the administrator of the order. The bishop is the supervisor and administrator of the law of consecration and stewardship. The initial consecration and arrangement of stewardship is made to him (see D&C 42:31–33; 51:3–5; 58:33, 55). In the Zion community, the bishop appoints the inheritance (see D&C 48:6; 57:15; 85:1; 124:21). He also has the responsibility for the management of the storehouse (see D&C 42:34; 51:13; 72:9–10). One of the bishop’s most important duties is to administer to the needs of the poor (see D&C 42:33–35, 39; 78:3; 84:112), the fatherless, the widows, and the orphans (see D&C 83:6). As a judge in Israel (see D&C 107:74), the bishop also receives the account of the stewardship of each covenant member of the order (see D&C 72:5–7).

(L-6) The Lord’s Way Versus the World’s Way

Some have suggested that the practice of the law of consecration and the system of the united order are only a religious kind of socialism or communism. Others assert that it was a development either from the economic philosophies of Joseph Smith’s day or from communal experiments within the new religion. Such assumptions are false. The Prophet Joseph Smith attended a presentation on socialism in September 1843 at Nauvoo. His response was to declare that he “did not believe the doctrine” (History of the Church, 6:33). In more recent times Elder Marion G. Romney outlined the differences between the revealed system of the united order and the socialistic programs:

“(1) The cornerstone of the United Order is belief in God and acceptance of him as Lord of the earth and the author of the United Order.

“Socialism, wholly materialistic, is founded in the wisdom of men and not of God. Although all socialists may not be atheists, none of them in theory or practice seek the Lord to establish his righteousness.

“(2) The United Order is implemented by the voluntary free-will actions of men, evidenced by a consecration of all their property to the Church of God.

“. . . Socialism is implemented by external force, the power of the state.

“(3) . . . The United Order is operated upon the principle of private ownership and individual management.

“Thus in both implementation and ownership and management of property, the United Order preserves to men their God-given agency, while socialism deprives them of it.

“(4) The United Order is non-political.

“Socialism is political, both in theory and practice. It is thus exposed to, and riddled by, the corruption that plagues and finally destroys all political governments that undertake to abridge man’s agency.

“(5) A righteous people is a prerequisite to the United Order.

“Socialism argues that it as a system will eliminate the evils of the profit motive.

“The United Order exalts the poor and humbles the rich. In the process both are sanctified. The poor, released from the bondage and humiliating limitations of poverty, are enabled as free men to rise to their full potential, both temporally and spiritually. The rich, by consecration and by imparting of their surplus for the benefit of the poor, not by constraint but willingly as an act of free will, evidence that charity for their fellowmen characterized by Mormon as ‘the pure love of Christ.’ [Moroni 7:47.]” (In Conference Report, Apr. 1966, p. 97.)

President J. Reuben Clark Jr. said: “The United Order has not been generally understood. . . . [It] was not a communal system. . . . The United Order and communism are not synonymous. Communism is Satan’s counterfeit for the United Order. There is no mistake about this and those who go about telling us otherwise either do not know or have failed to understand or are wilfully misrepresenting.” (In Conference Report, Oct. 1943, p. 11.)

President Marion G. Romney warned about the continuing imitations of the adversary: “In this modern world plagued with counterfeits for the Lord’s plan, we must not be misled into supposing that we can discharge our obligations to the poor and the needy by shifting the responsibility to some governmental or other public agency. Only by voluntarily giving out of an abundant love for our neighbors can we develop that charity characterized by Mormon as ‘the pure love of Christ.’ [Moroni 7:47.]” (In Conference Report, Oct. 1972, p. 115; or Ensign, Jan. 1973, p. 98.)

President Romney noted:

“I suggest we consider what has happened to our agency with respect to . . . government welfare services. . . .

“The difference between having the means with which to administer welfare assistance taken from us and voluntarily contributing it out of our love of God and fellowman is the difference between freedom and slavery. . . .

“When we love the Lord our God with all our hearts, might, mind, and strength, we will love our brothers as ourselves, and we will voluntarily, in the exercise of our free agency, impart of our substance for their support. . . .

“President [J. Reuben] Clark, . . . referring to government gratuities, said:

“‘The dispensing of these great quantities of gratuities has produced in the minds of hundreds of thousands—if not millions—of people . . . a love for idleness, a feeling that the world owes them a living. It has made a breeding ground for some of the most destructive political doctrines that have ever found any hold, . . . and I think it may lead us into serious political trouble. . . .

“‘. . . Society owes to no man a life of idleness, no matter what his age. I have never seen one line in Holy Writ that calls for, or even sanctions this. In the past no free society has been able to support great groups in idleness and live free.’ (CR, Apr. 1938, pp. 106–7.) . . .

“. . . Both history and prophecy—and I may add, common sense—bear witness to the fact that no civilization can long endure which follows the course charted by bemused manipulators and now being implemented as government welfare programs all around the world.

“Babylon shall be destroyed, and great shall be the fall thereof. (See D&C 1:16.)

“But do not be discouraged. Zion will not go down with her, because Zion shall be built on the principles of love of God and fellowman, work, and earnest labor, as God has directed.” (In Conference Report, Apr. 1976, pp. 164–66, 169; or Ensign, May 1976, pp. 120–21, 123.)

(L-7) The History of Consecration

“Whenever the Lord has had a people who would accept and live the gospel, He has established the united order. He established it among the people of Enoch, of whom the record says:

“‘The Lord blessed the land, and they were blessed upon the mountains, and upon the high places, and did flourish.

“‘And the Lord called his people ZION, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them.’ (Moses 7:17–18.)” (Marion G. Romney, in Conference Report, Apr. 1977, p. 118; or Ensign, May 1977, p. 92.)

The scriptures record the successful practice of the law of consecration by a number of other groups since the days of Enoch. Melchizedek was “a high priest after the order of the covenant which God made with Enoch” (JST, Genesis 14:27) and “the keeper of the storehouse of God” (v. 37). In New Testament times, the order of consecration was established among the members after the ascension of the Savior. They were “of one heart and of one soul,” and “they had all things common” (Acts 4:32). The record provides additional testimony of the practice of the law in which “distribution was made unto every man according as he had need” (Acts 4:35). The people of the Book of Mormon, after the appearance of the resurrected Savior, “had all things common among them, every man dealing justly, one with another” (3 Nephi 26:19; see also 4 Nephi 1:3).

The law of consecration was restored in the last dispensation on 9 February 1831 in a revelation known as “the law” (see D&C 42:2). Many additional instructions concerning its principles, practices, and organization were revealed during its implementation. The Lord revealed that time and circumstances would not permit its successful operation for the Saints in that day, but that their endeavors would lay the foundations for the future culmination of the work (see D&C 58:4–7). President J. Reuben Clark Jr. noted: “The United Order lasted, in theory, for some three and a quarter years, and then it was discontinued, withdrawn by the Lord, because of the greed and selfishness of men” (“Testimony of Divine Origin of Welfare Plan,” Church News, 8 Aug. 1951, p. 3).

After the Saints moved west, they established programs in the 1850s and 1870s, many of which bore the name united order. President Brigham Young encouraged these efforts based on the principles of consecration. The First Presidency instructed the Saints in 1882 that while there was much benefit from the existing programs, the full implementation of the law of consecration was yet in the future. After talking about the principles of the law of consecration President John Taylor and his counselors wrote: “This is a simple outline of how things will exist with regard to some of these matters, when the law of God shall be fully carried out. Our relations with the world, and our own imperfections prevent the establishment of this system at the present time, and therefore, as was stated by Joseph in an early day, it can not yet be carried out.” (In Clark, Messages of the First Presidency, 2:339.)

Legal deeds to properties were issued under the law of consecration.

(L-8) Preparing for Consecration

The united order and its attendant laws will not be fully realized until the redemption of Zion (the New Jerusalem). President J. Reuben Clark Jr. said: “In the meaning in which the Lord was using the term Zion, the ‘redemption’ [means] the reestablishment of the people in Missouri. This has not yet been accomplished.” (“The United Order and the Law of Consecration As Set Out in the Revelations of the Lord,” Church News, 15 Sept. 1945, p. 9.)

The work of the kingdom today is to prepare for that great event. The current Church programs of welfare and temporal preparation foreshadow the practice of consecration. President Marion G. Romney explained the use of the principles of consecration as a kind of schoolmaster:

“Almost from the beginning of my services in Church welfare I have had the conviction that what we are doing in this welfare work is preliminary to the reestablishment of the law of consecration and stewardship as required under the united order. If we could always remember the goal toward which we are working, we would never lose our bearings in this great work. What we are about is not new. It is as old as the gospel itself. . . .

“Full implementation of the united order must, according to the revelation, await the redemption of Zion. (See D&C 105:34.) In the meantime—while we are being more perfectly taught and are gaining experience—we should be strictly living the principles of the united order insofar as they are embodied in present Church requirements, such as tithing, fast offerings, welfare projects, storehouses, and other principles and practices. Through these programs we should, as individuals, implement in our own lives the bases of the united order.

“The law of tithing, for example, gives us a great opportunity to implement the principle of consecration and stewardship. When it was instituted, four years after the united order experiment was suspended, the Lord required the people to put ‘all their surplus property . . . into the hands of the bishop’; thereafter they were to pay one-tenth of all their interest annually.’ (D&C 119:1, 4.) This law, still in force, implements to a degree at least the united order principle of stewardship. It leaves in the hands of each person the ownership and management of the property from which he produces the needs of himself and family. To use . . . the words of President [J. Reuben] Clark:

“‘In lieu of residues and surpluses which were accumulated and built up under the United Order, we, today, have our fast offerings, our Welfare donations, and our tithing, all of which may be devoted to the care of the poor, as well as the carrying on of the activities and business of the Church. . . .

“‘Furthermore, we had under the United Order a bishop’s storehouse in which were collected the materials from which to supply the needs and the wants of the poor. We have a bishop’s storehouse under the Welfare Plan, used for the same purpose. . . .

“‘We have now under the Welfare Plan all over the church, . . . projects . . . farmed [or managed] for the benefit of the poor. . . .

“‘Thus . . . in many of its great essentials, we have, [in] the Welfare Plan . . . the broad essentials of the United Order.’ (Conference Report, Oct. 1942, pp. 57–58.)

“It is thus apparent that when the principles of tithing and the fast are properly observed and the welfare plan gets fully developed and wholly into operation, ‘we shall not be so very far from carrying out the great fundamentals of the United Order.’ (Ibid., p. 57.) The only limitation on you and me is within ourselves.” (In Conference Report, Apr. 1977, pp. 118, 120–21; or Ensign, May 1977, pp. 92, 94–95.)

As this program is followed, the Saints will continue to develop those characteristics which will enable them again to build Zion all over the world. Elder Bruce R. McConkie showed how these principles will move the Church toward the redemption of Zion:

“As the Saints of the Most High we shall strive to ‘stand independent above all other creatures beneath the celestial world’ (D&C 78:14). Our only hope is to free ourselves from the bondage of sin, to rid ourselves from the chains of darkness, to rise above the world, to live godly and upright lives.

“Relying always on the Lord, we must become independent of the world. We must be self-reliant. Using the agency God has given us, we must work out our own economic and temporal problems. . . .

“We must maintain our own health, sow our own gardens, store our own food, educate and train ourselves to handle the daily affairs of life. No one else can work out our salvation for us, either temporally or spiritually.

“We are here on earth to care for the needs of our family members. Wives have claim on their husbands for their support, children upon their parents, parents upon their children, brothers upon each other, and relatives upon their kin.

“It is the aim of the Church to help the Saints to care for themselves and, where need be, to make food and clothing and other necessities available, lest the Saints turn to the doles and evils of Babylon. To help care for the poor among them the Church must operate farms, grow vineyards, run dairies, manage factories, and ten thousand other things—all in such a way as to be independent of the powers of evil in the world.” (In Conference Report, Apr. 1979, p. 132; or Ensign, May 1979, p. 93.)

(L-9) The Need for Spiritual Preparation

While the Church program is the instrument of preparation for the future Zion, its success depends on our personal preparation. President Spencer W. Kimball taught:

“So as to better visualize this process and firmly fix the specific principles that undergird this work, may I rehearse to you what I believe are its foundational truths.

“First is love. The measure of our love for our fellowman and, in a large sense, the measure of our love for the Lord, is what we do for one another and for the poor and the distressed.

“‘A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.

“‘By this shall all men know that ye are my disciples, if ye have love one to another.’ (John 13:34–35; see Moro. 7:44–48 and Luke 10:25–37, 14:12–14.)

“Second is service. To serve is to abase oneself, to succor those in need of succor, and to impart of one’s ‘substance to the poor and the needy, feeding the hungry, and suffering all manner of afflictions, for Christ’s sake.’ [Alma 4:13.]

“‘Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.’ (James 1:27.)

“Third is work. Work brings happiness, self-esteem, and prosperity. It is the means of all accomplishment; it is the opposite of idleness. We are commanded to work. (See Gen. 3:19.) Attempts to obtain our temporal, social, emotional, or spiritual well-being by means of a dole violate the divine mandate that we should work for what we receive. Work should be the ruling principle in the lives of our Church membership. (See D&C 42:42; 75:29; 68:30–32; 56:17.)

“Fourth is self-reliance. The Church and its members are commanded by the Lord to be self-reliant and independent. (See D&C 78:13–14.)

“The responsibility for each person’s social, emotional, spiritual, physical, or economic well-being rests first upon himself, second upon his family, and third upon the Church if he is a faithful member thereof.

“No true Latter-day Saint, while physically or emotionally able will voluntarily shift the burden of his own or his family’s well-being to someone else. So long as he can, under the inspiration of the Lord and with his own labors, he will supply himself and his family with the spiritual and temporal necessities of life. (See 1 Timothy 5:8.)

“Fifth is consecration, which encompasses sacrifice. Consecration is the giving of one’s time, talents, and means to care for those in need—whether spiritually or temporally—and in building the Lord’s kingdom. In Welfare Services, members consecrate as they labor on production projects, donate materials to Deseret Industries, share their professional talents, give a generous fast offering, and respond to ward and quorum service projects. They consecrate their time in their home or visiting teaching. We consecrate when we give of ourselves. (See Ensign, June 1976, pp. 3–6.)

“Sixth is stewardship. In the Church a stewardship is a sacred spiritual or temporal trust for which there is accountability. Because all things belong to the Lord, we are stewards over our bodies, minds, families, and properties. (See D&C 104:11–15.) A faithful steward is one who exercises righteous dominion, cares for his own, and looks to the poor and needy. (See D&C 104:15–18.)

“These principles govern welfare services activities. May we all learn, obey, and teach these principles. Leaders, teach them to your members; fathers, teach them to your families. Only as we apply these truths can we approach the ideal of Zion.

“Zion is a name given by the Lord to his covenant people, who are characterized by purity of heart and faithfulness in caring for the poor, the needy, and the distressed. (See D&C 97:21.)

“‘And the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them.’ (Moses 7:18.)

“This highest order of priesthood society is founded on the doctrines of love, service, work, self-reliance, and stewardship, all of which are circumscribed by the covenant of consecration.” (In Conference Report, Oct. 1977, pp. 123–25; or Ensign, Nov. 1977, pp. 77–78.)