It is a remarkable feature of the message of the Prophet Joseph Smith, that, it is broad and comprehensive in its purpose of saving the human race, yet it is applicable to the struggling life of the poorest of God's children. Indeed, therein lies in part at least the superiority of the restored Gospel over every other creed or system of philosophy known to man. It does not center its efforts toward reform in the community at large, though its principles of reform comprehend the community; but it strikes at the individual and sets him right, knowing that with the individual right the community cannot be wrong. This, I take it, is the basic principle of the Gospel Brotherhood of the United Order of God. To collect a number of unrepentant sinners and convicts; to organize them into an ideal brotherhood; to hope that they will learn as a community to know the ways of God—is indeed Utopian. The hope cannot be realized. But to convert the individual; to gather the converted individuals, to organize them in a United Order; to hope then that there will develop an ideal community—is anything but Utopian. When the individual is right, the community must be right. If the community fails, the fault lies with the individual.

It becomes of first importance, then, in the Church of Christ, to inspire every member of it with ideals of purity, honor, and integrity. For that reason, the new revelation taught faith in God and in His Son Jesus Christ; a sincere repentance, or turning away from evil; baptism by immersion for the remission of sins, in token of one's humility and integrity of purpose; the imposition of hands by those holding divine authority, to confirm the candidate a member of the Church and to entitle him to the presence and the inspiration of the Holy Ghost; and, ever afterwards, a careful observance of the great commandments, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. * * * Thou shalt love thy neighbor as thyself."^[A] Thus the proper spiritual condition of the individual was well provided for. It is only because the love of self remains stronger than the love of God and the love of neighbor, that the perfect law of the Order of Enoch fails in its operation.

[Footnote A: Matt. 22:37-39.]

But the individual seldom, if ever, lives alone. While it is true that the individual must be right if the community is to be right, yet the individual is after all not the center of influence in community life. That center is to be found rather in the home. There, two are bound together by sacred ties of love and worship; and others, by endearing bands of kinship. In the home, the spiritual conditions of the father and the mother—the directing individuals of a community in miniature—determine in large measure the lives of the children. As these children are trained in the home—nay, as the father and mother hold sacred the marriage relation—so will the family wield an influence for good or evil in the whole community life. This truth was recognized by the prophets of old. And when the Gospel came to be restored, we should expect to find revealed wonderful, sublime truths concerning the sanctity of the family relationship.

It is not to be wondered at if Joseph Smith began early to consider the question of family life and marriage. In the years 1830 and 1831, very soon after the Church was organized, he began the inspired "translation" of the Scriptures. He met there the histories of the ancient patriarchs and prophets. He observed in these histories—as in that of Jacob and his twelve sons, for example—how the family life was held sacred, and the family relationship in honor. Naturally, in this case as in so many others in the story of the Restoration, questions were aroused in the mind of the Prophet. What is the nature of the marriage relationship in the sight of God? What will be the condition of men and women in the future life? Of what importance is the family relationship either here or hereafter?

There is abundant evidence that the Prophet Joseph Smith received probably as early as 1831 revelations on these important questions. Because, however, the people were not yet prepared to receive the great truths that had been revealed to him, the revelations were withheld for many years. In a revelation of the year 1831, the Prophet said only, concerning marriage, "that whoso forbiddeth to marry is not ordained of God, for marriage is ordained of God unto man; wherefore it is lawful that he should have one wife, and they twain shall be one flesh, and all this that the earth might answer the end of its creation."^[B]

[Footnote B: Doc. and Cov. 49:15-17.]

It was not until July 12, 1843,^[C] that the glorious truths concerning the sanctity and eternity of the marriage covenant—long before revealed to the Prophet Joseph Smith—were committed to writing and read by his friends. Even then, not all that had been given to him was revealed to his followers. But in the publication of as much as he gave, another step in the great drama of the Restoration was enacted. Owing to the persecutions to which the early Saints were subjected, the revelation was not officially published until 1852, five years after the wearisome tramp across the plains to the Rocky Mountains.

[Footnote C: At the conference held August 17, 1835, in which the Book of Doctrine and Covenants was adopted, an article on marriage was read by William W. Phelps. This article was accepted by the vote of the conference and was printed in the Book of Doctrine and Covenants. The article was not a revelation, however, nor indeed was it so received by the general assembly of the Priesthood. The Prophet Joseph Smith knew nothing of the article. He was absent, in Canada, when it was accepted by the conference.]

And what is this famous Section 132 of the Book of Modern Scripture? On analysis the revelation falls into twelve distinct parts, as follows:

(a.) The introduction. The revelation is given in response to inquiry. The Lord is about to reveal a new and everlasting covenant. Verses 1 to 6.

(b.) The New and Everlasting Covenant is defined. Marriage is not only for time but for all eternity. Verses 7 to 14.

(c.) An illustration. The condition of those married by civil authority only, is explained. Verses 15 to 18.

(d.) An illustration. The condition of those married by the authority of the Holy Priesthood, is explained. Verses 19 to 20.

(e.) A warning. Those who do not observe this law of the Priesthood cannot attain a fulness of God's glory. The unpardonable sin is defined. Verses 21 to 27.

(f.) The acts of Abraham and other patriarchs of old are justified. Verses 28 to 39.

(g.) The sin of adultery is defined. Verses 40 to 45.

(h.) The sealing power of the Priesthood is explained. Verses 46 to 50.

(i.) Special instructions are given to Emma Smith, the wife of the Prophet. Verses 51 to 57.

(j.) The law of the Priesthood respecting plurality of wives is stated. Verses 58 to 64.

(k.) The duty of the husband to the wife, and the wife to the husband in this law of the Priesthood is explained. Verses 64 to 65.

(l.) Conclusion. More will be revealed hereafter. Verse 66.

It will be observed that the basic thought in this revelation is that marriage shall be, not only for a time, but for all eternity. This is the principle of the New and Everlasting Covenant. "All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity—are of no efficacy, virtue or force in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead."^[D] Applied to the doctrine of marriage, this statement means that when two are united in marriage outside of the authority of the Church, their union can last only till death parts them. They are then not bound by any law when they are out of the world. And in that other world which is to come, they will be appointed angels, or ministering servants, to those who are worthy of a greater glory. The marriage ceremony belongs to this earth and must be accomplished here.

[Footnote D: Doc. and Cov. 132:7.]

If, however, a man marry a wife by the new and everlasting covenant—and is sealed to her and she to him by the authority of the holy priesthood—the covenant and contract between them will be of force worlds without end. Death may part them for a passing time, but it cannot separate them. In the resurrection they will meet again. In the life to come they will resume their happy, sacred relations as husband and wife. They will inherit the thrones and kingdoms, principalities and powers, promised to the faithful. And they will "pass by the angels, and the Gods, who are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fulness and a continuation of the seeds for ever and ever."^[E]

[Footnote E: Doc. and Cov. 132:19.]

It must be remembered, however, that these promises can be claimed only on the evidence of unimpeachable faithfulness. "The blasphemy against the Holy Ghost," says the Lord in one part of the revelation on marriage, "which shall not be forgiven in the world, nor out of the world, is in that ye commit murder, wherein ye shed innocent blood, and assent unto my death, after ye have received my new and everlasting covenant, saith the Lord God; and he that abideth not this law, can in no wise enter into my glory, but shall be damned, saith the Lord."^[F]

[Footnote F: Doc. and Cov. 132:27.]

By the word of the Lord Himself, then, murder is placed as the most awful crime that a man who has entered into this covenant can commit. And coming close after it is the sin of infidelity to the marriage covenant. The new and everlasting covenant prescribes a perfectly moral and faithful relationship in marriage. The Lord defines the sin of adultery, and condemns it. Nor does He allow in the least a double standard of morality. The new and everlasting order of marriage prescribes purity of the home, and sacred fidelity to the marriage covenant. The great promises of future glory can be realized only through a faithful observance of the new and everlasting covenant.

No more sublime principle has ever been given to man than this of the sanctity and eternity of the marriage contract. Through it, the home becomes more than ever the center of community life. The father and the mother, if they continue faithful, are bound together by everlasting ties. And their children, too, become theirs throughout eternity. Death can have no fears for them. The grave has lost its victory. For they know they shall rise again from death and the grave; and then they shall mingle again as father and mother and children, and the relations so happily begun here will be continued forever there. In such a home may be found true happiness. But to gain such happiness, both parties to the marriage contract must have faith in the divine ordinance; it must be performed by the authority of the priesthood of God. If the ordinance be not so performed, neither the man nor the woman can attain the fulness of the glory of God. "In the celestial glory there are three heavens or degrees," we read in the revelation numbered section 131; "and in order to obtain the highest, a man must enter into this order of the Priesthood (meaning the New and Everlasting Covenant of marriage)."^[G]

[Footnote G: Doc. and Cov. 131:1, 2.]

It will be observed, further, that the revelation on marriage contemplates a plurality of wives. The practice of plural marriage brought bitter persecution upon the Church, however. The Congress of the United States took action against the practice and demanded that it cease. Accordingly every effort has been put forth, and that strenuously, to suppress plural marriages. The solemnization of plural marriage in the Church has been entirely discontinued. The Lord has said that when we strive to do His will and our enemies prevent us, He will accept our endeavor.

Meanwhile, the basic principle of the sanctity and eternity of the marriage covenant remains unimpugned. It is still fundamental in the social organization of the Church. While the world goes on marrying and divorcing, and committing a thousand violations of the laws of both God and man, the children of the Latter-day Saints are born in purity, reared in holiness, and trained in the fear of God. They are taught that marriage is a sacred relationship; that the ordinance of uniting two in marriage should be performed in a sacred place with the sanction and by the authority of Almighty God; that then the marriage relationship does not end with this life, but continues through the countless ages yet unborn. How can children so reared look with the least degree of favor upon the social evil—divorce? How can they wink at even the mildest forms of immorality and vice so common in the world today? Their watchword is evermore:

"For I the Lord cannot look upon sin with the least degree of allowance."^[H]

[Footnote H: Doc. and Cov. 1:31.]