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.