Introduction

Behold, the Lord requireth the heart and a willing mind; and the willing and obedient shall eat the good of the land of Zion in these last days.

And the rebellious shall be cut off out of the land of Zion, and shall be sent away, and shall not inherit the land.

For, verily I say that the rebellious are not of the blood of Ephraim, wherefore they shall be plucked out. (Doctrine and Covenants 64:34-36)

The assignment to clearly define the Law of Consecration has been a difficult one. Because of the traditions of the fathers that we have inherited, it has been more difficult than it should have been to distill this Law to its basics, to explain in brief this all-encompassing law.

The Law of Consecration is the "consummation of the laws of obedience and sacrifice, is the threshold of the celestial kingdom, the last and hardest requirement made of men in this life." (Hugh Nibley, Approaching Zion, Ch.6, p.167). It is easy to mistake it as nothing more than an economic system primarily concerned with things. The Law of Consecration is primarily concerned with us: our mind-sets, our hearts, our progress towards being a Zion people.

Those who are endowed covenant and promise to accept the Law of Consecration. This Law is given "in connection with the Law of the Gospel and the Law of Sacrifice" which we receive previously. As a whole, the covenants we receive in the endowment give us a clear pattern to follow, which delineate how we ought to act before our God.

The first thing we covenant to consecrate is ourselves, followed by our time. This shows us that it is us that God wants, not our things. He wants our hearts. He wants our obedience, loyalty, sacrifice and consecration in every aspect of life, not just in temporal/monetary things. If we have truly consecrated ourselves to God, will we have any difficulty in consecrating our time, our talents, everything that we have been or will be blessed with?

In light of this, the purpose of this paper is to define the principles of the Law of Consecration:

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. (Doctrine and Covenants 105:5)

Once defined, the Law can be administered to the people: to the blessing of those who observe and keep it, and to the cursing of those who break their covenants. The implementation of this Law among our people in our present circumstances will be explored, for we are under covenant and have no excuse to ignore this Law. Our God has said:

There is even now already in store sufficient, yea, even an abundance, to redeem Zion, and establish her waste places, no more to be thrown down, were the churches, who call themselves after my name, willing to hearken to my voice. (Doctrine and Covenants 101:75)

I. Definitions

A good place to start is with definitions of terms usually associated with the Law of Consecration. When we are endowed, we agree to accept the Law of Consecration as contained in the Doctrine and Covenants and the Manti Revelation Book: we consecrate ourselves, our time, talents, and everything with which the Lord has blessed us, or with which he may bless us, for the building up of the Kingdom of God and for the establishment of Zion.

In the Doctrine and Covenants, and in the other scriptures, we find additional terms associated with this Law, such as steward, stewardship, wise and faithful, etc. When defining terms based on their Hebrew or Greek roots, "possible definitions" that do not seem to apply have been discarded. After listing possible definitions from the word roots, dictionary, or scriptures, a "distilled definition" is offered that draws on the elements previously mentioned as well as other definitions to reach an understanding of these words applied to us.

A. Consecration:

"To consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate; to be holy; to set apart as sacred; to keep oneself apart/separate; apartness, holiness, sacredness, separateness of God, places, or things." (Hebrew Definition)

"To make perfect, complete; to carry through completely, to accomplish, finish, bring to an end; to add what is yet wanting in order to render a thing full; to be found perfect; to bring to the end (goal) proposed; to accomplish, i.e. bring to a close or fulfillment by event: the prophecies of the scriptures." (Greek Definition)

Distilled Definition:

To consecrate is to make holy. We sanctify ourselves, and become "just men made perfect" through Christ. We use our time to accomplish and finish the work that God has given us; namely, the fulfillment of the prophecies of the scriptures. We set apart as sacred the possessions that are placed in our care, and use them to accomplish God's purposes as well as to add to those in need in order to render their needs met. In all things, the goal is to sanctify and make holy: ourselves, our time, our talents, and all that we have been or will be blessed with.

That is the positive use of the term "consecration." If we do not accept and pattern our lives after the positive definition, the negative definition may well be applied to us:

"To be put under the ban, be devoted to destruction; to be completely destroyed." (Hebrew Definition)

B. Steward:

"Vassal, noble, official (under king); heads, princes (of religious office); elders (of representative leaders of people); ruler of rulers (of God); warden." (Hebrew Definition)

"One to whose care or honor anything has been instructed; a curator, a guardian; a steward or manager of a household, or of lands; overseer." (Greek Definition)

"One who has the care and tutelage of children, either where the father is dead (a guardian of minors), or where the father is still alive." (Greek Definition)

"The manager of household or of household affairs; especially a steward, manager, superintendent (whether free-born or as was usually the case, a freed-man or a slave) to whom the head of the house or proprietor has entrusted the management of his affairs, the care of receipts and expenditures, and the duty of dealing out the proper portion to every servant and even to the children not yet of age; the manager of a farm or landed estate, an overseer; the superintendent of the city's finances, the treasurer of a city (or of treasurers or quaestors of kings)." (Greek Definition)

"Metaphorically, the Apostles and other Christian teachers and bishops and overseers." (Greek Definition)

Distilled Definition:

A steward is one who has been entrusted with the care of something. The general sense is that a steward is a person who is given a particular responsibility, whether it is the responsibility of managing lands or goods, or the responsibility to care for and teach children, or the responsibility of an Apostle, Bishop, or other calling that holds a person responsible for certain specific things. A person may be a steward over a farm, a business, a mission, a family, a ward, a people, etc. The term is not limited to those who have responsibility over temporal/monetary affairs, but includes those who are given responsibility, from God, over any aspect of His Kingdom. True stewards will be both "faithful," and "wise:"

1. Faithful:

"Trusty, faithful; of persons who show themselves faithful in the transaction of business, the execution of commands, or the discharge of official duties; one who kept his plighted faith, worthy of trust; that can be relied on. In the New Testament, one who trusts in God's promises." (Greek Definition)

2. Wise:

"Intelligent, wise; prudent, i.e. mindful of one's interests." (Greek Definition)

Distilled Definition: A wise and faithful steward is one who discharges his "official duties" (i.e., that which he has been given responsibility for) in a intelligent, prudent, reliable manner.

C. Talents:

"A sum of money...according to the changes in the laws regulating currency." (Greek Definition)

The word talent is a borrowing of Greek talanton, "an amount of money." The meaning "ability, aptitude," comes from the metaphorical use of talanton in the parable recorded in Matthew 25:14-30. This parable tells how a master entrusted money to each of his three servants in his absence... (Word History, Webster's Dictionary)

Distilled Definition: Money; monetary assets.

D. Stewardship:

"The management of a household or of household affairs; specifically, the management, oversight, administration, of other's property; the office of a manager or overseer, stewardship; administration or dispensation." (Greek Definition)

Distilled Definition:

That which a person is a steward over. Since everything belongs to God, all that He places under our management is correctly defined as a stewardship. At its root, your stewardship is the way that God directs you to spend your time. This is the foundation on which all else is built. The resources, temporal and spiritual, that are placed in your care are for the purpose of enabling you to do your assigned duties in the Kingdom.

(The term "stewardship" is also commonly used when referring to a person's economic enterprise. While this narrow definition neglects the overall nature of a true stewardship, it is commonly used as such for the sake of convenience.)

E. Needs and Wants:

In the Bible, the roots for "need" and "want" are the same: they have the same basic definition.

"Need, poverty, thing needed; lack, want." (Hebrew Definition)

"Want, lack." (Hebrew Definition)

"Necessity, need." (Greek Definition)

Distilled Definition:

Hugh Nibley gives a good definition of needs: "the things you happen to lack that everyone should have."

II. Principles

The principles of the Law of Consecration give us a pattern to follow. By applying the principles of this Law in our lives and as a people, we will attain the blessings that are promised to all who purify their hearts. It is our responsibility to continuously search, ponder and pray about these important principles, ever approaching closer to our goal: Zion.

A. We must recognize that everything belongs to God (and not to us.)

A few references from the Word of the Lord ought to suffice to demonstrate the veracity of this principle:

Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth [is] mine. (Exodus 19:5)

And for your salvation I give unto you a commandment, for I have heard your prayers, and the poor have complained before me, and the rich have I made, and all flesh is mine, and I am no respecter of persons. (Doctrine and Covenants 38:16)

And if ye seek the riches which it is the will of the Father to give unto you, ye shall be the richest of all people, for ye shall have the riches of eternity; and 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. (Doctrine and Covenants 38:39)

I, the Lord, stretched out the heavens, and built the earth, my very handiwork; and all things therein are mine. And it is my purpose to provide for my saints, for all things are mine. (Doctrine and Covenants 104:14-15)

And again, a commandment I give unto you concerning your stewardship which I have appointed unto you. Behold, all these properties are mine, or else your faith is vain, and ye are found hypocrites, and the covenants which ye have made unto me are broken; And if the properties are mine, then ye are stewards; otherwise ye are no stewards. (Doctrine and Covenants 104:54-56)

B. When consecration is lived, all are equal in temporal things.

The Lord has said, "...it is not given that one man should possess that which is above another, wherefore the world lieth in sin." (Doctrine and Covenants 49:20).

Orson Pratt said in 1854:

That is what I wish to see--that when one family of children have the privilege of being educated, the rest should enjoy it; when one family are in possession of the good things of the earth, the rest should enjoy the same privileges also. (Journal of Discourses, Vol.2, p.104, Orson Pratt, September 10, 1854)

If we are perpetuating the class structure that we inherited from Babylon, we are perpetrating the sin that the world lies in. God's Law provides the means to overcome this great evil. He has commanded us:

Nevertheless, in your temporal things you shall be equal, and this not grudgingly, otherwise the abundance of the manifestations of the Spirit shall be withheld. (Doctrine and Covenants 70:14)

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. (Doctrine and Covenants 82:17)

For if ye are not equal in earthly things ye cannot be equal in obtaining heavenly things; For if you will that I give unto you a place in the celestial world, you must prepare yourselves by doing the things which I have commanded you and required of you. (Doctrine and Covenants 78:6-7)

When we sanctify and purify ourselves (consecrate), and God writes His Law upon our hearts, we become a Zion people. When we are truly applying the Law of Consecration to ourselves, and living it correctly under the light of revelation, equality in spiritual and temporal things is the result. We have two examples from the scriptures of a people living this Law: Enoch's Zion, and the people on the American Continent after Christ's visit. Observe that equality in temporal things was a result of their hearts being changed, rather than the other way around:

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)

And it came to pass in the thirty and sixth year, the people were all converted unto the Lord, upon all the face of the land, both Nephites and Lamanites, and there were no contentions and disputations among them, and every man did deal justly one with another. And they had all things common among them; therefore there were not rich and poor, bond and free, but they were all made free, and partakers of the heavenly gift. (4 Nephi 1:2-3)

More will be said about this subject, in conjunction with other principles of Consecration.

C. Everyone gets what he really needs.

"Equal in all things" does not mean that everyone wears the same style of clothing, or that everyone lives in the same sort of house, or that everyone employs identical transportation. It means that everyone receives what he really needs. Hugh Nibley explained:

One man's needs may be greater than another's--for example, because his family is larger; but once those needs are met for each, then all are equal, satisfied, at peace, each free to develop his own talents and do the Lord's work, for that is the purpose of the law. (Hugh Nibley, Approaching Zion, Ch.6, p.167)

And again, the Lord has said:

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-- (Doctrine and Covenants 82:17)

D. Nobody keeps more than he really needs:

The Lord continues:

And all this 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-- (Doctrine and Covenants 82:18)

Verily, thus saith the Lord, I require all their [members of the Church] surplus property to be put into the hands of the bishop of my church in Zion... (Doctrine and Covenants 119:1)

And it shall come to pass, that the Bishop of my Church, after that he has received the properties of My Church, that it cannot be taken from the Church, he shall appoint every man a steward over his own property, or that which he has received, inasmuch as is sufficient for himself and family: And the residue shall be kept to administer to him who has not, that every man may receive according as he stands in need: And the residue shall be kept in my storehouse, to administer to the poor and as shall be appointed by the elders of the Church and the Bishop, And for the purpose of purchasing lands, and the building up of the Kingdom of God and the establishment of Zion, which is now being revealed... (Revelation on Consecration, 19 March 1996, vs. 5-8)

The Lord has commanded that everything above and beyond our just wants and needs is to be "cast into the Lord's storehouse." We are under obligation and commandment to not keep in our own possession more than we really need. (Again, Hugh Nibley's definition is apropos: what a person really needs is the things he lacks that everyone should have.)

E. The laborer in Zion is worthy of his hire.

There are many dimensions to the Kingdom of God, and there are many roles that need to be filled. All those who diligently serve their God and His Kingdom are worthy of their hire, and have a claim upon the bishop for their just wants and needs. Whether the responsibilities a man is given lead to monetary income or not, he is entitled to having his needs met. Apostle Kent Braddy wrote:

Every man is called to labor, whether he is to labor spiritually or temporally. And every man, whether he is in the field or at the altar, is expected by God to have only what is sufficient for his needs. What about the respectable tradition of "no paid ministry"? It simply means that no man (especially the minister) is to get "fat" off of the labors of others; or in other words, have more than sufficient for his needs. (Manti Times and Seasons, Vol. 1 No. 3, p. 6, Kent Braddy, October 1996)

(It could also be said that a man is not justified in "getting fat" off of his own labor!)

Thus, it is a correct principle that every man that labors for Zion with his strength, whether it be by bringing income to the Kingdom or by devoting his time to Patriarchal Blessings, is justified in having his just wants and needs met. One man's responsibilities may include an income-producing activity, while others' may not; one man may receive his just wants and needs from an economic enterprise he is a steward of, while others may receive theirs from the Bishop (i.e., "the Lord's storehouse"). From the scriptures:

And again, let my servants who are appointed as stewards over the literary concerns of my church have claim for assistance upon the bishop or bishops in all things-- That the revelations may be published, and go forth unto the ends of the earth; that they also may obtain funds which shall benefit the church in all things; That they also may render themselves approved in all things, and be accounted as wise stewards. (Doctrine and Covenants 72:20-22)

He who is appointed to administer spiritual things, the same is worthy of his hire, even as those who are appointed to a stewardship to administer in temporal things; Yea, even more abundantly, which abundance is multiplied unto them through the manifestations of the Spirit. (Doctrine and Covenants 70:12-13)

F. Idlers are to be had in remembrance before the Lord, and have no place in the Church.

Simply being a member of the Church does not entitle a person to have claim on the Bishop if he is in need. As Apostle Braddy stated, every man is called to labor, whether he is to labor spiritually or temporally. Having enough income or assets to maintain a lifestyle is not the issue. We are all expected to labor in behalf of the Kingdom, in whatever capacity God calls us to labor in. Retirement is not a Zion concept! Observe that the Lord is speaking to every man, and to all of the inhabitants in Zion:

And the inhabitants of Zion also shall remember their labors, inasmuch as they are appointed to labor, in all faithfulness; for the idler shall be had in remembrance before the Lord. Let every man be diligent in all things. And the idler shall not have place in the church, except he repent and mend his ways. (Doctrine and Covenants 75:28-29)

G. We must have God's law written in our hearts.

A lot has been said about temporal equality, just wants and needs, etc. But we must keep the goal in sight. Our Father in Heaven requires and desires our hearts, not our possessions. Temporal and spiritual equality is the result of achieving the goal, not the goal in and of itself!

Central to the principles of the Law of Consecration is what Christ called "the great commandment":

Then one of them, [which was] a lawyer, asked [him a question], tempting him, and saying, Master, which [is] the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. (Matthew 22:36-38)

It would be an easy matter to achieve equality in temporal things. The church could implement some plan that would regulate the economic affairs of the members to a degree that would eventually bring about temporal equality, more or less. However, this equality would not establish Zion! Our hearts must be changed, and we must devote ourselves, our hearts, and our time, as well as our possessions-- all that we have, to our God. Temporal equality will be the natural consequence of becoming "the pure in heart."

How do we do this? We do as we are commanded: we truly love the Lord our God with all of our heart, all of our soul, and with all of our mind. Nothing less is acceptable. Temporal equality among the members of the Church is of little value without the accompanying change of heart and mind-set that God is requiring of us.

Through the Prophet Isaiah, the Lord declared:

Hearken unto me, ye that know righteousness, the people in whose heart I have written my law; fear ye not the reproach of men, neither be ye afraid of their revilings. (JST Isaiah 51:7)

Those that know righteousness, and have God's law written in their hearts have no need to fear-- they truly become Zion!

H. Love thy neighbor as thyself.

Hand-in-hand with the commandment to love God with all our heart, soul, and mind, is the commandment to love our neighbor as our self. The combination of these two commandments comprehends in entirety the principles of the Law of Consecration. The Apostle Paul said it eloquently:

Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.

For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if [there be] any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. (Romans 13:8-9)

A man who loves his neighbor as himself will not allow him to go hungry while he lives in luxury. A man who loves his neighbor as himself will want his neighbor to live at least as well as he does himself. A community of people who apply this principle would leave little for a bishop to do! Indeed, this is the pattern we are to follow-- the nature of people that we are to become.

And let every man esteem his brother as himself, and practise virtue and holiness before me. And again I say unto you, let every man esteem his brother as himself. For what man among you having twelve sons, and is no respecter of them, and they serve him obediently, and he saith unto the one: Be thou clothed in robes and sit thou here; and to the other: Be thou clothed in rags and sit thou there--and looketh upon his sons and saith I am just? (Doctrine and Covenants 38:24-26)

And all this [equality in all things] 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-- Every man seeking the interest of his neighbor, and doing all things with an eye single to the glory of God. (Doctrine and Covenants 82:18-19)

III. Implementation of the Principles -- Guidelines

Having outlined the governing principles of the Law, we can now examine some guidelines that will help us implement those principles among us.

A. The Law of Consecration must be administered under the light of revelation!

This point cannot be stressed enough. While other guidelines are given, this one is the most important and supersedes all the rest.

Without revelation, it is impossible for the Bishop or anyone else to correctly judge if a person is keeping his covenant to live the Law of Consecration. The variables that come into play are so numerous, varied, and complex, that to administer the Law without revelation would make a mockery of it.

Is it possible to write a set of guidelines that would be specific enough that, when applied to any situation, would prove a steward wise or unwise? The answer is no. To attempt to write such a set of rules/regulations/standards would defeat the purpose of the Law of Consecration.

What is the purpose of the Law of Consecration? It is to exalt. That is the bottom line. If the Bishopric were to enforce a strict standard of living (e.g., so many square feet per person for housing, no wedding rings over $1,000, one microwave per house, $50 per month per person for food, no cars over $2,000, no shirts over $20, ad nauseam), we could not learn what God is trying to teach us through living this law. Such a set of standards would cripple God's attempt to judge us, to see what we will do, voluntarily, with what He has given us.

Let's say the Bishop sees or hears about someone buying a dress that costs $225.00. Is this excessive extravagance? Is this violating the principles of Consecration? It may be tempting to immediately say yes (or no), but the truth is, that is not enough information to judge.

Perhaps the person scrimped and saved to buy a dress, because that is something that is important to her, while you and I went to movies and paid a higher car payment, because those are things that are important to us. Should everyone have the same tastes? Should everything that is important to you be important to me? Should someone be penalized for enjoying something different than some or even all of the rest of the members? It is entirely possible that the person's heart is right before God. How can you tell? Revelation. (It also helps to understand the full picture, rather than judging on limited information based on outward appearances.)

On the other hand, perhaps that dress is the fifth one like it bought for that person in the last three months. And perhaps that family also spends a lot of money on cars, trips, and food as well. And maybe they've got $10,000 in the bank; and all this while other members struggle to find housing, money for food and gas, etc. It is entirely possible that the person's heart is not right before God. How can you tell? Revelation.

It is important to understand, however, that the sin is not in buying the dress. While excessive spending on a particular item (car, house, dress, whatever) may give the Bishop an indication that something is not right, it is not the spending itself that needs to be repented of. In other words, if the Bishop calls someone to repentance for not living the Law of Consecration, he need to change his heart. Changing spending habits is important, but focusing on that aspect misses the point. When someone's heart is changed, his spending habits (if in error) will change as a result. Buying a dress that is expensive may clue the Bishop in that there is a problem, but merely ceasing to buy such dresses does not equal repentance.

This is important. It is far too easy to get caught up in judging someone's heart based on false criteria. Setting spending limits on specific items ("no one ought to have a car that costs more than $300") and so on sets up a false criteria. As pointed out before, different things are important to different people. Would it be right for me to judge someone who spends his money on basketball game tickets, while I go to a play? It would be easy to do, because I don't value basketball, while someone else may not value theater. He could likewise judge my theater ticket as an extravagant expense. But it would be wrong to judge on that criteria.

What is the correct criteria? It can be nothing more or less than revelation. The Bishop has the authority to judge a person to be in need of repentance through revelation, as does the First Presidency (those who are responsible for the implementation of the Law of Consecration.)

B. None are exempt from the Law of Consecration.

Everyone is subject to the Law of Consecration. All who are endowed have made sacred covenant to live this Law, and those who are members of the church must agree to abide by its principles. And who would want to be exempt? You can live under the lesser law (tithing alone) but it will not exalt you. If you are exempt, then you are not going to even qualify for the higher ordinances, much less their ratification.

The Lord has said:

This order [Law of Consecration] I have appointed to be an everlasting order unto you, and unto your successors, inasmuch as you sin not. (Doctrine and Covenants 82:20)

In other words, if you are exempt from the Law, it is because of sin. If we sin not, then the Law of Consecration is appointed unto us (the "successors" mentioned) as an everlasting order.

If you want to be exalted, subscribe to and live the Law of Consecration. If you do not desire exaltation, then find reasons to exempt yourself from this Law. It is that simple.

Those who exempt themselves, or in other words, sin against this everlasting order, will not have place in the church and Kingdom:

And the soul that sins against this covenant, and hardeneth his heart against it, shall be dealt with according to the laws of my church, and shall be delivered over to the buffetings of Satan until the day of redemption. (Doctrine and Covenants 82:21)

3 It is contrary to the will and commandment of God that those who receive not their inheritance by consecration, agreeable to his law, which he has given, that he may tithe his people, to prepare them against the day of vengeance and burning, should have their names enrolled with the people of God...
5 Their names shall not be found, neither the names of the fathers, nor the names of the children written in the book of the law of God, saith the Lord of Hosts...
9 And all they who are not found written in the book of remembrance shall find none inheritance in that day, but they shall be cut asunder, and their portion shall be appointed them among unbelievers, where are wailing and gnashing of teeth.
10 These things I say not of myself; therefore, as the Lord speaketh, he will also fulfil.
11 And they who are of the High Priesthood, whose names are not found written in the book of the law, or that are found to have apostatized, or to have been cut off from the church, as well as the lesser priesthood, or the members, in that day shall not find an inheritance among the saints of the Most High;
12 Therefore, it shall be done unto them as unto the children of the priest, as will be found recorded in the second chapter and sixty-first and second verses of Ezra. (Doctrine and Covenants 85:3,5,9-12)

C. Process:

This section deals primarily with the economic aspect of the application of the Law of Consecration. It is understood that all must be consecrated. What is less understood is how this works, especially when it comes to the temporal (monetary) aspects. This "process" is submitted as a guide. It is not to be taken as a rigid, inflexible "standard operating procedure."

1. All surplus property must be given to the Bishop.

Verily, thus saith the Lord, I require all their surplus property to be put into the hands of the bishop of my church in Zion... 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. (Doctrine and Covenants 119:1,5)

And if thou obtainest more than that which would be for thy support, thou shalt give it into my storehouse, that all things may be done according to that which I have said. (Doctrine and Covenants 42:55)

And again, let the bishop appoint a storehouse unto this church; and let all things both in money and in meat, which are more than is needful for the wants of this people, be kept in the hands of the bishop. (Doctrine and Covenants 51:13)

What is surplus? It is what you have that is more than you need. Find out from God what you have that is surplus. Also, the Bishop has the authority and right to counsel you in this matter. It is probably a safe bet, though, that money stuck away in a savings account, in stocks and bonds, etc. is surplus. If it's "put away for a rainy day," it is most likely surplus. Brigham Young stated:

When we first came into the Valley, the question was asked me, if men would ever be allowed to come into this Church, and remain in it, and hoard up their property. I say, NO. That is a short answer, and it is a pointed one. The man who lays up his gold and silver, who caches it away in a bank, or in his iron safe, or buries it up in the earth, and comes here, and professes to be a Saint, would tie up the hands of every individual in this kingdom, and make them his servants if he could. It is an unrighteous, unhallowed, unholy, covetous principle; it is of the devil, and is from beneath. (Journal of Discourses, Vol.1, p.253 - p.254, Brigham Young, June 5, 1853)

2. Between God, the Bishop, and the member, stewardship assignments are made (and ratified by the First Presidency.)

That is to say, under the light of revelation from God, the Bishop and the member come to an agreement as to what their assignment in the Kingdom shall be. The assignment may be to earn money (i.e., chiropractor, car repairer, herb sales, etc.), or to benefit the kingdom in some other way (i.e., Church President, Church Patriarch, Church Historian, etc.) The thing to keep in mind is that we are here to accomplish the establishment of Zion-- and God needs all of us. He will guide us to a realization of what function we can perform for the benefit of the kingdom.

3. We must consecrate daily.

In all that we do, monetarily and otherwise, we should ask ourselves if our actions and decisions are beneficial to the Kingdom and to God's purposes. If the answer is "no", then we probably should not do it. If the answer is "yes", then we can proceed with confidence.

Every day, we ought to go to Father and ask what His will is for us that day. He can guide us in our day to day actions, decisions and responsibilities. If we spend all of our time doing exactly what God would have us do, then we are truly consecrating ourselves, our time, and everything else: making us holy.

4. We must continue to consecrate our surplus to the Bishop.

Orson Pratt said in 1874:

But how were the people to live out of the avails of the stewardship committed to their charge? They were to have food and raiment, and the necessary comforts of life. Well, of course, a wise and faithful steward, having health and strength, and perhaps a good deal of talent, might so take charge of a stewardship that he might gain more than he and his family needed, and keeping an account of all these things and rendering the same when required, some of them would have a considerable surplus above that which they and their families needed. What was to be done with that? Why, as stewards, they would have to consecrate it into the Lord's storehouse, the Lord being the owner of the property and we only his stewards. (Journal of Discourses, Vol.17, p.108, Orson Pratt, June 14, 1874)

D. Duties of the Bishop/Bishopric.

The duties of the Bishop and Bishopric in administering this Law will be briefly discussed, especially regarding the economic aspects of it.

1. The Bishopric must apply the Law fairly and equitably.

The Bishop is the Lord's agent on this side of the veil to administer the temporal affairs of the Kingdom. This includes the economic aspects of the Law of Consecration. The Bishop is under a strict obligation to administer the Law fairly, to everyone. He is not to allow people to exempt themselves, or to only question certain people, or to make sure his own friends and family have their needs met and more while others' needs remain neglected.

There is no class structure in Zion! It would be wrong for the Bishopric to make decisions based on class distinction, such as placing people in categories (e.g., "Well, so-and-so has always had a nice house, we can't ask her to lower her standard of living; while so-and-so has never had the nice things of life, so he doesn't know what he's missing-- there's no reason to help him improve his situation.") The Bishopric should engage themselves in blurring the class distinction that remains until all remnants of it are swept away-- they are not to work to preserve the class structure that we have inherited from our stint in Babylon.

Again, the way this can be accomplished is to administer the Law under the light of revelation.

2. The Bishop is to administer to the needs and wants of the poor by humbling the rich and the proud.

This may be offensive to some; nevertheless, it is straight out of the scriptures. We await the day that the distinction between rich and poor will no longer be among us. Until that day, however, the Bishop is bound by the revealed word of the Lord to humble the rich and the proud for the sake of administering to the poor.

And the bishop...also should travel round about and among all the churches, searching after the poor to administer to their wants by humbling the rich and the proud. (Doctrine and Covenants 84:112)

And it is my purpose to provide for my saints, for all things are mine. But it must needs be done in mine own way; and behold this [Consecration] is the way that I, the Lord, have decreed to provide for my saints, that the poor shall be exalted, in that the rich are made low. (Doctrine and Covenants 104:15-16)

3. The Bishop is to call to repentance those who are not complying with the Law of Consecration. The Bishop can question anyone on any temporal aspect of the Law of Consecration.

Let us be clear here. The Bishop has the responsibility to judge the members in their adherence to this Law, especially the economic aspects of it.

This does not mean that he makes every decision on every transaction. The Bishop is not appointed as a sort of CEO over every economic enterprise among the people. We are not required to pass every expense in front of the Bishop for approval or disapproval. For one thing, the Bishop (most likely) will not have the knowledge and skill to micro-manage every business venture etc. in our midst.

On the other hand, this does not render us immune from being questioned in our expenditures, whether business-related or private spending. In other words, the Bishop has the right to question anyone about any aspect of their spending or how they are spending their time. Is it wrong to spend $3,000 on a wedding ring? Maybe, but not necessarily. However, that sort of expenditure may cause the Bishop to want to question the situation.

In running a computer software production business, a steward may deem it necessary for his company to purchase a piece of computer equipment. What is being suggested is that he does not necessarily need to ask for the Bishop's approval to purchase this; but at the same time, the Bishop has every right to question him on it if he does. It would be wrong to place the Bishop in a position where he has to make every decision for every economic enterprise-- an awesome task for even the bravest among us!-- and it would also be wrong to tie his hands and make everything within our "stewardship" sacrosanct and untouchable.

Back to the example of the $3,000 wedding ring. Such an expenditure may suggest to the Bishop that something may be "amiss" (and for the sake of argument, let's assume that there is something amiss.) The purchase of the ring is not the problem-- it is merely a symptom of the real problem, which is a failure to consecrate. By the Spirit, the Bishop can call the person to repentance for failure to consecrate. He may even (again under the light of revelation) give specific counsel to the person, outlining what must be done in the repentance process (which may or may not include selling/returning the ring.) The purchase of the ring was merely a cue to the Bishop that further investigation or questioning may be necessary, not proof that repentance is called for.

It is the voice of the Spirit that leads the Bishop to righteous judgment, not a set of dollar-value limits on every conceivable item (or even any of them.) God knows our hearts, and the Bishop has the responsibility to act as His agent in these matters.

4. It is the duty of the First Presidency and the Bishopric to further define the duties of the Bishopric.

This is self-explanatory. However, included here is a revelation given through Joseph Smith in 1832 regarding the duty of Bishops:

1 Verily thus saith the Lord unto you my servant Sidney and Joseph:
2 I reveal unto you for your own profit and instruction concerning the Bishops of my Church--
3 What is their duty in the Church.
4 Behold, it is their duty to stand in the office of their Bishopric and to fill the judgment seat which I have appointed unto them--to administer the benefits of the Church or the overplusses of all who are in their stewardships, according to the commandments as they are severally appointed.
5 And the property or that which they receive of the Church is not their own but belongeth to the Church.
6 Wherefore it is the property of the Lord and it is for the poor of the Church, to be administered according to the law--
7 For it is the will of the Lord that the Church should be made equal in all things.
8 Wherefore the Bishops are accountable before the Lord for their stewardships, to administer of their stewardship (in the which they are appointed by commandment jointly with you my servants) unto the Lord, as well as you my servants or the rest of the Church, that the benefits of all may be dedicated unto the Lord, that the Lord's storehouse may be filled always, that ye may all grow in temporal as well as spiritual things. (Unpublished Revelations, Part 13:1-8. "A revelation on the Duty of Bishops, given through Joseph Smith in March 1832")

E. Accountability.

There is accountability in the Law of Consecration. It is on several levels, from being accountable to the Bishop for the resources placed in our use and care, to being accountable to God for every action we take and its benefit (or lack thereof) to God and His Kingdom.

We must realize that even if we "slide" through the system in place in the temporal church, if the Law is not written in our hearts, we will be found wanting when judged by our Master. Christ ratifies the Calling and Election ordinances personally, and whether or not the Bishop has ever called us to repentance, our ordinances will not be ratified if Christ finds that our hearts have not subscribed to this Law. It must be written in our hearts, and Christ will judge our hearts personally.

That being said, there is also a measure of accountability within the temporal church. The Lord revealed through Joseph:

It is wisdom in me; therefore, a commandment I give unto you, that ye shall organize yourselves and appoint every man his stewardship; That every man may give an account unto me of the stewardship which is appointed unto him. For it is expedient that I, the Lord, should make every man accountable, as a steward over earthly blessings, which I have made and prepared for my creatures. (Doctrine and Covenants 104:11-13)

1. We are accountable for our time, and how we have managed the temporal resources placed in our care.

Orson Pratt:

"It is required of every man," says the Lord, "to be accountable to me in their stewardships, both in time and in eternity;" consequently these stewards have to render all their accounts to some one in time, but to whom? To the Lord's Bishop--to those whom the Lord has appointed to receive the accounts. And if a man undertakes to squander the stewardship which the Lord has entrusted to him, He takes it away, and gives it to another who is a more wise steward; one who will manage His property in such a way as to benefit the whole; each one seeking the interest of the whole as well as of himself. (Journal of Discourses, Vol.2, p.100, Orson Pratt, September 10, 1854)

2. It is our responsibility to take care of the resources that are placed in our care and for our use.

This is not a communistic order. If everything is available to everyone for the mere taking, where is the accountability? Who is responsible to pay the taxes on a car, maintain it, and keep it full of gas, if everyone has free and unbridled access to it?

Part of being accountable for our stewardships is taking care of, and improving if possible, the temporal resources that are placed in our care. Unsettling to some, nevertheless it is true: no one has a right to just take something that someone else is accountable for! A person has a right to refuse a request to borrow his coat, his car, his hoe, or anything else. If you do borrow something, you become accountable for it, which means you return it in at least as good condition as it was in when you borrowed it; if you lose it you replace it; if you break it, you fix it. This principle is set forth in the scriptures:

If thou borrowest of thy neighbor, thou shalt restore that which thou hast borrowed; and if thou canst not repay then go straightway and tell thy neighbor, lest he condemn thee. If thou shalt find that which thy neighbor has lost, thou shalt make diligent search till thou shalt deliver it to him again. Thou shalt be diligent in preserving what thou hast, that thou mayest be a wise steward; for it is the free gift of the Lord thy God, and thou art his steward. (Doctrine and Covenants 136:25-27)

It is entirely appropriate (and in fact a responsibility) to deny the use of something to someone who has a habit or history of not taking care of borrowed items. You are accountable for the things that are placed in your hands, and you have an obligation to preserve them so that they can continue to benefit the Kingdom, rather than being squandered or wasted by someone who may feel that he has a right to borrow something but no responsibility to care for or return it (in acceptable condition.)

We are also under obligation to improve the circumstances we find ourselves in, if possible. Brigham complained about men in the church who had spent ten or twenty years in the valley who had not improved their living conditions a bit. It was not that they were not able, it was that they chose not to. There is no extra piety to be found in poverty, and indeed God finds it insulting when we ask Him to provide for us and then refuse to use the blessings He places in our hands to improve our circumstances. Brigham Young counseled the Saints to put these principles to use in their lives:

As you get able, put good fences around your city lots, and build houses that any person may be justly proud of. When you have done this, you have exhibited your talents in providing some of the comforts of life. But do not set your hearts on your buildings; for I would rather have you remain in your waggons and dug-outs than do that. We have to learn how to build up Zion, and to realize, when it is built, that it is not ours, until it is given to us by our Father as our eternal habitation. We own nothing but the talents God has given to us to improve upon, to show him what we will do with them. When you have built splendid habitations, be as willing to leave them as you would to leave a dug-out. Say, "The Lord gave me ability to complete this building. It is not mine. He can dispose of it; and if wishes me to burn it, all right--I am willing." These are the feelings every Saint should have. (Journal of Discourses, Vol.8, p.292 - p.293, Brigham Young, June 9, 1860)

John Taylor's feelings were in a similar vein:

These are some of my feelings in relation to every-day affairs and occurrences in life, and the things with which I am surrounded, and I feel anxious every day, when I feel right, to make an improvement to-day, in something that will benefit me or others in relation to eternity, as well as to time; for while we are eternal beings we are also temporal beings, and have to do with temporal things, as well as with spiritual or eternal things. Taking this view of the subject, it is of very little importance whether we are rich or whether we are poor, whether we are placed in adverse or in prosperous circumstances. (Journal of Discourses, Vol.1, p.366 - p.367, John Taylor, April 19, 1854)

3. Faithfulness is not judged on a monetary basis!

When the Bishop calls a steward into accountability, he is judging that man's faithfulness in regards to his stewardship. The criteria will probably include something along these lines:

a. Does God approve of the way the man spent his time?
b. Did the steward care for and maintain the property placed in his hands?
c. Did he put forth sufficient effort to improve his circumstances, when possible?
d. Is his desire to benefit the church and Kingdom, instead of only himself? Do his actions bear this out
e. Has he been busily engaged in the work of the Kingdom (whatever portion has been assigned to him as a stewardship, etc.), or has he been idle?

But to judge faithfulness on whether or not an economic enterprise has made money is a grave error! If a person meets the requirements set out above, the fiscal soundness of his particular business is irrelevant. There are many factors involved in whether a business venture makes money or not, and few of them can be controlled or managed by a steward. Also, a business may make a substantial profit, and the steward may be an idler. The accumulation of wealth does not absolve anyone from the responsibility to labor for Zion! Likewise, the failure to produce great profit does not automatically indicate slothfulness or faithlessness.

These things cannot be judged on a fiscal basis. If we were to accept fiscal soundness, and ability to accumulate wealth as our criteria to judge faithfulness and righteousness, we would be returning to the old Babylonian standards we grew up with. Those who are able to make money are secure in their wealth, while those who struggle with Babylon's economy continue to be "deserving of their self-inflicted poverty." Surely we can free ourselves from the false values and judgments that we have inherited. Surely we can reject and overcome the worship of wealth and those who can generate it. There is a higher standard-- we must learn to judge righteous judgment.

IV. Resolution of Conflicts

We consecrate all to God. In the temporal church (to which we are all subject), God has appointed an agent to administer the temporal aspects of the Law of Consecration. This man is called the Bishop.

It is not for us to attempt to second-guess the Bishop. We are in error if we hold back, thinking that we know better what ought to be done with "our" money. As in all things, the Spirit should prevail and even supersede the Bishop if necessary: but also, as in all things, the default should be to submit to the counsel of the Bishop-- God's agent in administering this Law.

There may be times that a member will disagree with the Bishop. There is a means provided to resolve this conflict. If the Bishop has directed a member to bring his money/property into the hands of the Bishop (for instance), and the member refuses (citing personal revelation or whatever), then it is the duty of the Bishop to lay the case before 12 high priests to decide. Joseph Smith instructed Bishop Partridge:

Items of Instruction Concerning the Consecration of Property

Brother Edward Partridge:

Sir: -- I proceed to answer your questions, 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. (Teachings of the Prophet Joseph Smith, Section One 1830-34 p.22-23)

This principle provides a check-and-balance between the Bishopric and the membership of the Church. If the Bishop is in error, this council can be called. If a member is in rebellion to the Bishop, this council can be called. Their purpose is to judge the validity of the Bishop's decision. Once the council of 12 high priests has made a decision, it is binding upon both the Bishop and the member. If the member still refuses to abide by the decision, a court to decide disciplinary action may be appropriate.

To further preserve the check-and-balance, it would be wise to select the twelve men from the available high priests in the stake (which can include any of the Quorum of Twelve or Seventy) to hear the case, and to vary the members from case to case. That is to say, it would be unwise to set in place a standing council, composed of 12 particular men, to judge consecration disputes. To place a permanent set of 12 men to decide such cases could possible lead to problems, such as members ingratiating themselves to certain council members thinking to have an advantage if they have a disagreement with the Bishopric. A more random approach to selecting such councils would avoid the pit-fall of a centralization of power over the members being placed in the hands of one set of men.

Every man is free to accept or reject the counsel and direction of the Bishop, but if you do refuse to submit to the decision of the Bishop, you had better prepared to defend yourself in front of 12 high priests. These high priests are under the obligation to receive revelation to judge the case. If you are right, the spirit will back you up and so will the council. If you are wrong, you will need to speedily repent.

V. False Doctrine (Things that would derail us)

We will absolutely fail in our attempt to live this Law if we do any of the following:

--Wait until we are satisfied that everyone is living it before we will.
--Worry that those around us are "spending too much" or being too extravagant.
--Refuse to give our excess to the Bishop, thinking that we will make better use of it.
--Refuse to help those in need, thinking that they will "waste" it.
--Judge anything on a monetary basis. ("Did you make any money?")
--Covet the possessions/resources of those who may have more than we do.
--Exempt ourselves from the law for any reason.
--Justify, in any manner, our refusal to consecrate to the Bishop.

If you find yourself saying, thinking, or believing any of the following, repentance is called for!

"I know I live better than most others, but I've earned it!" [All belongs to God, and nobody earned anything without God providing it! All of us are beggars before God.]

"I've worked my whole life to accumulate and preserve this wealth, and I am not going to give it to the bishop to be squandered." [Some have been more fortunate than others. To use this good fortune as a basis to decide who gets the most wealth in consecration is no different than the Babylonian system of keeping what you have earned.]

"I have the law written in my heart, so I don't need to consecrate to the bishop. I already understand this stuff." [If the Law is truly written in the heart, it will be manifest in your outward actions. This includes complying with the Law and the counsel of the Bishop along with everyone else.]

"I have done (such and such) for the church already. I have given more than anybody. Why should I have to sacrifice more than everyone else?" [We should not take pride unto ourselves for the help that God has provided to the church through us. God provided the money, you didn't! It was never yours to give!]

"People in poverty are in that condition because of their own bad choices. I made good choices in my life. Should my hard-earned substance go to support those who could have done what I did, but didn't?" [This is a false conclusion: not all poverty is self-inflicted, and wealth is not self-deserved. The inhabitants in Zion (who are not idle) have as much a right to have their needs met as you do.]

"So and so has got a lot of money, while I struggle. I ought to have a house as big as his. I ought to have a car as nice as his. I ought to have..." [We should not covet. Lusting after another's wealth is as dangerous as holding onto our own.]

"I am going to keep my money, and my food. I prepared against the day of famine, others did not. I grew a garden, others did not. I spent my money carefully, others did not. I will decide who should receive a portion of my substance." [It is the Bishop's job to determine who should receive of the excess of your property, not yours. Also, not everyone was in circumstances favorable to planting a garden or earning a lot of money.]

"I enjoy giving to others. If I were to consecrate all of my surplus, this joy would be taken from me. I will keep my property, and continue to receive the joy that comes when I give part of it away." [Then you have your reward, and will most likely forfeit the reward of fully complying to the Law of Consecration. I have found that when someone says, "God, please keep me in this wealth so that I may continue to bless my brethren," they are really saying, deep down in their hearts, "God, please don't let me be in the position of those I am helping!"]

"If everyone gives their surplus to the Bishop's storehouse, and depends upon the storehouse to meet their needs, we will become a 'welfare state.' Therefore, I will keep some of my surplus." [Either we believe that God will provide for us if we are obedient, or we don't. Consecration does not create a welfare state, but a Zion people who trust in their God to provide for them their daily bread.]

"I am in need, but I am not going to ask the Bishop for help. He should know that I need it." [Cut the Bishop some slack. It is a big job, with a large number of variables. It would help him out a lot if you would talk to him, rather than making him guess what your situation is.]

There are many other excuses and reasons to not consecrate our means to the Bishop, but none are valid. While there is some latitude given in deciding what is surplus, the default is this: If you have more than you need, give it to the Bishop. God may direct you to help a brother or sister or family with that surplus, but if a specific use for that surplus is not revealed to you, give it to the Bishop rather than hanging onto it until you can think of something to do with it.

And even if you believe that God has granted you an exemption from submitting to the Law as applied by the Bishopric, it is out of order to preach exemption to the people. Even assuming that such a waiver is granted, it in no way implies that it applies to anyone but yourself. Did Nephi preach to his family and brethren that it was all right to murder, based on the fact that God told him to send Laban through the veil? No. It is not proper, and it circumvents all efforts on the part of God's agent (the Bishop) to implement this Law among the people. (And for the record, I am unaware of any example in the scriptures of God exempting someone from subscribing to this Law, except for transgression-- in which case the Law, along with its attendant blessings, was removed.)

VI. Selected Scriptures

Romans 13:8-9

Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if [there be] any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.

Doctrine and Covenants 56:16-20

Wo unto you rich men, that will not give your substance to the poor, for your riches will canker your souls; and this shall be your lamentation in the day of visitation, and of judgment, and of indignation: The harvest is past, the summer is ended, and my soul is not saved! Wo unto you poor men, whose hearts are not broken, whose spirits are not contrite, and whose bellies are not satisfied, and whose hands are not stayed from laying hold upon other men's goods, whose eyes are full of greediness, and who will not labor with your own hands! But blessed are the poor who are pure in heart, whose hearts are broken, and whose spirits are contrite, for they shall see the kingdom of God coming in power and great glory unto their deliverance; for the fatness of the earth shall be theirs. For behold, the Lord shall come, and his recompense shall be with him, and he shall reward every man, and the poor shall rejoice; And their generations shall inherit the earth from generation to generation, forever and ever. And now I make an end of speaking unto you. Even so. Amen.

2 Nephi 26:30-31

Behold, the Lord hath forbidden this thing [priestcrafts]; wherefore, the Lord God hath given a commandment that all men should have charity, which charity is love. And except they should have charity they were nothing. Wherefore, if they should have charity they would not suffer the laborer in Zion to perish. But the laborer in Zion shall labor for Zion; for if they labor for money they shall perish.

Doctrine and Covenants 136:25-27

If thou borrowest of thy neighbor, thou shalt restore that which thou hast borrowed; and if thou canst not repay then go straightway and tell thy neighbor, lest he condemn thee. If thou shalt find that which thy neighbor has lost, thou shalt make diligent search till thou shalt deliver it to him again. Thou shalt be diligent in preserving what thou hast, that thou mayest be a wise steward; for it is the free gift of the Lord thy God, and thou art his steward.

Mosiah 4:26

And now, for the sake of these things which I have spoken unto you--that is, for the sake of retaining a remission of your sins from day to day, that ye may walk guiltless before God--I would that ye should impart of your substance to the poor, every man according to that which he hath, such as feeding the hungry, clothing the naked, visiting the sick and administering to their relief, both spiritually and temporally, according to their wants.

John 6:5-13

When Jesus then lifted up [his] eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? And this he said to prove him: for he himself knew what he would do. Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. One of his disciples, Andrew, Simon Peter's brother, saith unto him, There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. Therefore they gathered [them] together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.

Doctrine and Covenants 72:9-23

The word of the Lord, in addition to the law which has been given, making known the duty of the bishop who has been ordained unto the church in this part of the vineyard, which is verily this--

To keep the Lord's storehouse; to receive the funds of the church in this part of the vineyard; To take an account of the elders as before has been commanded; and to administer to their wants, who shall pay for that which they receive, inasmuch as they have wherewith to pay; That this also may be consecrated to the good of the church, to the poor and needy. And he who hath not wherewith to pay, an account shall be taken and handed over to the bishop of Zion, who shall pay the debt out of that which the Lord shall put into his hands. And the labors of the faithful who labor in spiritual things, in administering the gospel and the things of the kingdom unto the church, and unto the world, shall answer the debt unto the bishop in Zion; Thus it cometh out of the church, for according to the law every man that cometh up to Zion must lay all things before the bishop in Zion.

And now, verily I say unto you, that as every elder in this part of the vineyard must give an account of his stewardship unto the bishop in this part of the vineyard-- A certificate from the judge or bishop in this part of the vineyard, unto the bishop in Zion, rendereth every man acceptable, and answereth all things, for an inheritance, and to be received as a wise steward and as a faithful laborer; Otherwise he shall not be accepted of the bishop of Zion.

And now, verily I say unto you, let every elder who shall give an account unto the bishop of the church in this part of the vineyard be recommended by the church or churches, in which he labors, that he may render himself and his accounts approved in all things. And again, let my servants who are appointed as stewards over the literary concerns of my church have claim for assistance upon the bishop or bishops in all things-- That the revelations may be published, and go forth unto the ends of the earth; that they also may obtain funds which shall benefit the church in all things; That they also may render themselves approved in all things, and be accounted as wise stewards. And now, behold, this shall be an ensample for all the extensive branches of my church, in whatsoever land they shall be established. And now I make an end of my sayings. Amen.

Doctrine and Covenants 82:14-24

For Zion must increase in beauty, and in holiness; her borders must be enlarged; her stakes must be strengthened; yea, verily I say unto you, Zion must arise and put on her beautiful garments. Therefore, I give unto you this commandment, that ye bind yourselves by this covenant, and it shall be done according to the laws of the Lord.

Behold, here is wisdom also in me for your good. 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-- And all this 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-- Every man seeking the interest of his neighbor, and doing all things with an eye single to the glory of God. This order I have appointed to be an everlasting order unto you, and unto your successors, inasmuch as you sin not. And the soul that sins against this covenant, and hardeneth his heart against it, shall be dealt with according to the laws of my church, and shall be delivered over to the buffetings of Satan until the day of redemption.

And now, verily I say unto you, and this is wisdom, make unto yourselves friends with the mammon of unrighteousness, and they will not destroy you. Leave judgment alone with me, for it is mine and I will repay. Peace be with you; my blessings continue with you. For even yet the kingdom is yours, and shall be forever, if you fall not from your steadfastness. Even so. Amen.

Doctrine and Covenants 107:68-73

Wherefore, the office of a bishop is not equal unto it; for the office of a bishop is in administering all temporal things; Nevertheless a bishop must be chosen from the High Priesthood, unless he is a literal descendant of Aaron; For unless he is a literal descendant of Aaron he cannot hold the keys of that priesthood. Nevertheless, a high priest, that is, after the order of Melchizedek, may be set apart unto the ministering of temporal things, having a knowledge of them by the Spirit of truth; And also to be a judge in Israel, to do the business of the church, to sit in judgment upon transgressors upon testimony as it shall be laid before him according to the laws, by the assistance of his counselors, whom he has chosen or will choose among the elders of the church. This is the duty of a bishop who is not a literal descendant of Aaron, but has been ordained to the High Priesthood after the order of Melchizedek.

Doctrine and Covenants 64:34-36

Behold, the Lord requireth the heart and a willing mind; and the willing and obedient shall eat the good of the land of Zion in these last days. And the rebellious shall be cut off out of the land of Zion, and shall be sent away, and shall not inherit the land. For, verily I say that the rebellious are not of the blood of Ephraim, wherefore they shall be plucked out.

VII. Selected Quotes

Journal of Discourses, Vol.17, p.108, Orson Pratt, June 14, 1874

What is the meaning of a stewardship? A steward is one who is accountable to somebody for the property that he manages, and that is his stewardship, whether it be landed property, farming utensils, wagons, cows, oxen, horses, harness, or whatever may be committed to him. To whom were the brethren in Jackson County accountable for the stewardship committed to them? To the Bishop. The Bishop was called in these revelations a common judge in Zion, ecclesiastically speaking, not according to the civil laws; so far as our ecclesiastical laws were concerned he was to be a common judge, and each person was to render an account of the stewardship which he had to the Bishop. I do not know how often; perhaps once a year, perhaps longer than that, perhaps oftener. I do not know that there was any specified time given in these revelations about how often these accounts should be rendered up. But how were the people to live out of the avails of the stewardship committed to their charge? They were to have food and raiment, and the necessary comforts of life. Well, of course, a wise and faithful steward, having health and strength, and perhaps a good deal of talent, might so take charge of a stewardship that he might gain more than he and his family needed, and keeping an account of all these things and rendering the same when required, some of them would have a considerable surplus above that which they and their families needed. What was to be done with that? Why, as stewards, they would have to consecrate it into the Lord's storehouse, the Lord being the owner of the property and we only his stewards.

Hugh Nibley, Approaching Zion, Ch.2, p.50

In Zion, all are "of one heart and one mind, . . . and there [are] no poor among them" (Moses 7:18), thus showing that equality extends into all fields, as it must also be in the preparation for Zion: "For if ye are not equal in earthly things ye cannot be equal in obtaining heavenly things. For if you will that I give you a place in the celestial world, you must prepare yourselves" (Doctrine and Covenants 78:6-7). "And you are to be equal, . . . to have equal claims, . . . every man according to his wants and his needs, . . . every man seeking the interest of his neighbor, and doing all things with an eye single to the glory of God" (Doctrine and Covenants 82:17, 19). Well, there is a great deal of this. In the words of the Prophet Joseph, "The greatest temporal and spiritual blessings which always come from faithfulness and concerted effort, never attended individual exertion or enterprise" (a statement I do not recall having heard from the stand for some time). This was a hard lesson to learn: to come down to earth. "The Latter-day Saints, in their conduct and acts with regard to financial matters, are like the rest of the world. The course pursued by men of business in the world has a tendency to make a few rich, and to sink the masses of the people in poverty and degradation. Too many of the Elders of Israel take this course. No matter what comes they are for gain--for gathering around them riches; and when they get rich, how are those riches used? Spent on the lusts of the flesh." As to the idler eating the bread of the laborer, "I have seen many cases . . ., " says Brigham, "when the young lady would have to take her clothing on a Saturday night and wash it, in order that she might go to meeting on the Sunday with a clean dress on. Who is she laboring for? For those who, many of them, are living in luxury.And, to serve the classes that are living on them, the poor, laboring men and women are toiling, working their lives out to earn that which will keep a little life within them. Is this equality? No! What is going to be done? The Latter-day Saints will never accomplish their mission until this inequality shall cease on the earth." "The earth is here, and the fullness thereof is here. It was made for man; and one man was not made to trample his fellowman under his feet, and enjoy all his hearts desires, while the thousands suffer." Regardless of who works and who doesn't, no just father is going to order one son clothed in robes and another in rags (Doctrine and Covenants 38:26).

Hugh Nibley, Approaching Zion, Ch.13, p.383

One thing that gives top priority to the law of consecration is that no one is excused from observing it: "This is what the Lord requires of every man in his stewardship. . . . And behold, none are exempt from this law who belong to the church of the living God" (Doctrine and Covenants 70:9-10); "for according to the law every man that cometh up to Zion must lay all things before the bishop in Zion" (Doctrine and Covenants 72:15). "Every elder . . . must give an account of his stewardship unto the bishop" (Doctrine and Covenants 72:16), to qualify for an "inheritance, and to be received as a wise steward and as a faithful laborer" (Doctrine and Covenants 72:17); "let every elder . . . give an account unto the bishop" and receive a recommend recording his labors to qualify him in acceptance (Doctrine and Covenants 72:19).

Journal of Discourses, Vol.2, p.103 - p.104, Orson Pratt, September 10, 1854

Now the Latter Day Zion is to be built up according to the same pattern, so far as circumstances will permit, for we expect that the Zion which was built up by Enoch, that had no poor in it, will come down again at the commencement of the Millennium to meet the Zion here, according to the song in the Book of Covenants, "The Lord has brought up Zion from beneath, the Lord has brought down Zion from above," and they shall gaze upon each other's countenances, and see eye to eye. When we get there how sadly we should be disappointed, if we should look forward upon all the vast extent of the Zion of Enoch, and all the Zions God has taken out of His creations to heaven, and should see no poor among them; and then we should look upon Zion brought up from beneath, containing poor and rich; should we not be ashamed? especially when we reflected that the law of God had been among us; we should not have boldness to gaze upon their countenances, unless we came into the same order of things that existed among them.

Let us prepare ourselves for the coming of Enoch's Zion, that we may have the same order of things among us that they had in the beginning. Then, again, it will be a glorious thing in many other respects. What is it that creates this great inequality that we naturally see in the world, in regard to the high and low? It is the difference of parentage in many respects. One man is so situated he can train up his children in all the learning of the day; he can take them into his carriage, and they can ride at their ease, and in their grandeur, while the poor and needy and destitute bow before them, or are trampled under their feet. There is no such thing as union there, because they were unequal to begin with. When the Saints have this established in their midst, you will see them all alike, where none can say that "such aperson is richer than I am, and I have no right to associate with him." Neither can the rich look upon those that are poor, and say, "My children shall not marry with the poor, and unite with them in their festivities, &c., because I have more property than they;" all these things will be done away, and the principle of equality will be established, and all will be stewards of the Lord's property. That is what I wish to see--that when one family of children have the privilege of being educated, the rest should enjoy it; when one family are in possession of the good things of the earth, the rest should enjoy the same privileges also.

Hugh Nibley, Approaching Zion, Ch.6, p.167

But how about the law of consecration, which is the foundation of Zion? It is, as I said, contained in the Book of Doctrine and Covenants, explained there not once but many times, so that there is no excuse for not understanding it. The three basic principles are (as so plainly set forth by Wilford Woodruff): (1) everyone gets what he really needs, his wants being met from a common fund that belongs entirely to the Lord and is administered through the bishop of the church; (2) nobody keeps more than he really needs, his surplus all going to that fund; (3) dickering and controversy over the amounts involved is forestalled by the clear statement of the intent and purpose of the law, which is that all may be equal in temporal as in spiritual things. One man's needs may be greater than another's--for example, because his family is larger; but once those needs are met for each, then all are equal, satisfied, at peace, each free to develop his own talents and do the Lord's work, for that is the purpose of the law. There is plenty to do to satisfy the work ethic without a profit motive, "but the laborer in Zion shall labor for Zion; for if they labor for money they shall perish" (2 Nephi 26:31). Failure to observe this law places one man above another, abominable in the sight of the Lord, and for that reason, we are told, "the world lieth in sin" (Doctrine and Covenants 49:20), in Satan's power indeed.

This law, the consummation of the laws of obedience and sacrifice, is the threshold of the celestial kingdom, the last and hardest requirement made of men in this life. It is much harder to keep than the rules of chastity and sobriety, for those temptations subside with advancing age, while desire for the security and status of wealth only increases and grows through the years. Yet none may escape the law of consecration, none are exempt from it in the Church (Doctrine and Covenants 42:70-73; 70:10); none may outlive it, for it is "a permanent and everlasting" law (Doctrine and Covenants 78:4; 72:3), a "covenant and a deed which cannot be broken" (Doctrine and Covenants 42:30), even by transgression--there is no escaping it (Doctrine and Covenants 78:10-11). It cannot be put off until more favorable circumstances offer (Doctrine and Covenants 70:16); it was given to the Saints because the time was ripe for them. One cannot move into it gradually to ease the shock (Doctrine and Covenants 78:3), or observe it partially (Doctrine and Covenants 42:78), or even grudgingly (Doctrine and Covenants 70:14). It is so fundamental that the early leaders of the Church (Brigham Young, Wilford Woodruff, Parley P. Pratt, and others) declared that their first impulse after being baptized was to give away all their property to the poor and trust the hand of God to supply their wants in the mission field, for in any case they could take no money with them. Was that a hard choice? Let us recall the case of the righteous young man who had kept every point of the law and asked to become a disciple of Christ: "Yet lackest thou one thing," the Lord told him (Luke 18:22), "if thou wilt be perfect" (Matthew 19:21). Therewas yet one thing--the law of consecration, which crowns all the others. But the young man could not take that one step because he was very rich, and for that the Lord turned him away sorrowing: he did not call him back to suggest easier terms but turned to his disciples and pointed out to them by this example how hard it is for a rich man to enter heaven--only a special miracle could do it, he explained; it is as impossible to enter the celestial kingdom without accepting the celestial law as it is for a camel to get through the eye of a needle (Matthew 19:24). The disciples marveled greatly at this, for they had never heard of that convenient postern gate, invented by an obliging nineteenth-century minister for the comfort of his well-heeled congregation--the ancient sources knew nothing of that gate, and neither did the baffled apostles. (That is another "para-scripture.") If I keep all the other commandments, says Amulek, and ease up on this one, my prayers are vain, and I am a hypocrite (see Alma 34:28). Tithing is merely a substitute--a very different thing; once we start making concessions and explanations, the whole thing becomes a farce. If business expenses and necessities are deducted from tithable income, nothing is left. God takes a serious view of any attempt to cut corners: he struck Ananias and his wife dead not for failure to pay anything, but for "holding back" part of what they should have paid (Acts 5:2, 5, 10). The free-wheeling interpretation of "stewardship" offers no way out, for example, piously announcing that the stuff is only mine during this lifetime (a generous concession indeed!), or admission that I must dispose of it in a responsible way (as if others had no such responsibility). One is "a steward over his own property," namely "that which he has received by consecration, as much as is sufficient for himself and family" (Doctrine and Covenants 42:32). That is "his own property" to which he has exclusive right, and that is the limit of his stewardship--and it is all consecrated, whether given or received. One does not begin by holding back what he thinks he will need, but by consecrating everything the Lord has given him so far to the Church; then he in return receives back from the bishop by consecration whatever he needs.

Journal of Discourses, Vol.21, p.150, Orson Pratt, November 1st, 1879

These persons, therefore, will be in the same condition that all the rest of the people are in. The properties they hold will not be their own, although it may be called so, as far as that is concerned. And when it shall be ascertained that an individual has consecrated everything he has, inquiries will be made as to the size of his family, and land will be apportioned to him accordingly--not to deed him the property, according to the Gentile practice; but rather that the extent of his stewardship may be determined. When this is done, he takes his stewardship, each man having his own table, without being necessitated at all to eat at his neighbor's. People will build their own houses, etc., when needful, provided they are able to do so, if not, what assistance they require will be rendered them. And then they and all the others will be required to keep an account of their proceedings and present the same to the bishops at the end of the year, or as often as may be required. These bishops, if they do their duty, will scan these things: "Brother, you have been unwise in such and such things, but in other particulars you have done well." In this way each man will give an account of his stewardship, as the revelation says, both in time and eternity. And he that proves himself a faithful and wise steward in time, will be counted worthy to receive not only a stewardship but an inheritance in eternity. What is the object of the stewardship? Is it not to prepare us for that still higher order of things that shall exist when we shall receive an inheritance? Andwhen that time comes, and we shall still be found faithful to our trust, the Lord will be pleased to say, "I can trust that man, he has proved himself in the days of his probation: he is a wise man; he has done right in all things with which he has been entrusted. Now let him have not merely a stewardship, but let it be given to him as an everlasting possession, for him and his seed after him for ever and ever, both for time and eternity."

Journal of Discourses, Vol.21, p.152, Orson Pratt, November 1st, 1879

Now about the stewards. They have to be accountable; and if they gain anything in their stewardships over and above that which may be necessary to conduct the business of stewardships, and also to support themselves, if there be a surplus of means, what will be said? Will it be said by bishops, "Here, brother you must give up all this surplus to the storehouse of the Lord?" It might be said to one to unite him to the stewardship, without having any greater means to extend his operations, for the time being; and again, it might be deemed wisdom to assist another to the amount of five, ten, twenty thousand dollars or so, by way of extending his branch of business, because in doing so it would be the means of not only benefitting himself and family but the people of Zion generally.

Journal of Discourses, Vol.17, p.34, Orson Pratt, April 6, 1874

But when you come to render up an account of that stewardship to the Bishop at the end of the year, there may be some prominent, leading questions asked, but not about these little matters. It will be asked if you have squandered your stewardship unnecessarily; have you been very extravagant in things unnecessary, and neglected other things of importance? If you have done these things, you will be counted an unwise steward, and you will be reproved; and perhaps, if you have gone too far, you may be removed out of your stewardship, and another person more worthy may step into it, and you be dropped because of doing wrong. But there never will be any Bishop who has the Spirit of the living God upon him, who will inquire whether you have the same size stoves in your house, and the same kind of plates, knives, forks, and spoons as your neighbor; but you will have to give an account of those prominent items. That is the way I look at this common stock operation.

Hugh Nibley, Approaching Zion, Ch.13, p.397

Substance is shared on the basis of need alone. "And you are to be equal, . . . 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 [that is, the things he happens to lack that everyone should have], inasmuch as his wants are just" (Doctrine and Covenants 82:17). Note that the question of the deserving poor never arises. Who decides what is necessary for your support? You do; you are accountable for that decision; that is your stewardship (Doctrine and Covenants 42:32-33, 55). The presiding bishop "also should travel round about and among all the churches, searching after the poor to administer to their wants by humbling the rich and the proud" (Doctrine and Covenants 84:112). We cannot be equal, as the Lord commands, and live on different levels of affluence. True, some are stronger than others, some are smarter than others, but our gifts and talents were given us to be put at the disposal of our fellowman, not to be put at our disposal in the manner of Nimrod. "This is my work and my glory" to seeto it that others get a full share of the glory and the work--to bring about eternal life and exaltation (Moses 1:39). The Lord descended below all things that he might raise all the others up. The bishop is assisted by agents "to do his secular business" (Doctrine and Covenants 84:113), which is also spiritual in nature in this context: Ye cannot be one in spiritual things if ye are not one in temporal things (Doctrine and Covenants 70:12-13). "And . . . more than is necessary for their [his family's] support . . . is a residue to be consecrated unto the bishop . . . to administer to those who have not, from time to time, that every man who has need may be amply supplied and receive according to his wants" (Doctrine and Covenants 42:33). The most concise statement of the law is that of King Benjamin: "Render to every man according to that which is his due" (Mosiah 4:13). Something is due to every human being, and something is due from every human being. What is it? "I would that ye should impart of your substance to the poor, every man according to that which he hath . . . to their relief, both spiritually and temporally, according to their wants" (Mosiah 4:26). Everything depends, of course, on the spirit in which this is carried out. "You shall be equal, and this not grudgingly, otherwise the abundance of . . . the Spirit shall be withheld" (Doctrine and Covenants 70:14). "God had often sealed up the heavens [and no revelation given] because of covetousness in the Church."

Hugh Nibley, Approaching Zion, Ch.13, p.394-6

All distribution is on the basis of need; the question of who is deserving never arises. Writing from Liberty Jail, Joseph tells how the enemies of the church have twisted the law of consecration to include a community of wives, and so he explains, "Now for a man to consecrate his property and his wife & children to the Lord, is nothing more nor less than to feed the hungry, clothe the naked, visit the widow and the fatherless, the sick, and the afflicted, and do all he can to administer to their relief in their afflictions, and for him and his house to serve the Lord"; then he explains the basis for distribution: "When we consecrate our property to the Lord it is to administer to the wants of the poor and needy, for this is the law of God; it is not for the purpose of the rich, those who have no need."

In the matter of deserving there are two schools of thought. There is the Good Samaritan or King Benjamin school, which does not ask whether a poor man is deserving or whether he has "brought [it] upon himself" (Mosiah 4:17-18) but only considers his need. The other school is that which punches the computer to find out exactly who deserves what. More interesting are the two schools of the deserving rich. One is the school of Andrew Carnegie, whose motto was "the man who dies thus rich dies disgraced," following the doctrine that there is only one legitimate reason for seeking wealth, and that is to get rid of it. The other is the Malcom Forbes school of thought, which teaches that possession of wealth is itself sufficient proof of virtue, and that the rich are deserving of all the fun, glamor, prestige, admiration, envy, and emulation that only wealth can bring; this is the prevailing school of thought among us.

But more than enough is more than enough: "Every man shall be made accountable unto me, a steward over his own property, or that which he has received by consecration, as much as is sufficient for himself and family" (Doctrine and Covenants 42:32)...

I do have private property under the law of consecration, but it is the terms private and property in the private and proper sense, of something intimately and personally necessary to one's functioning in the world. "Thou shalt not take thy brother's garment; thou shalt pay for that which thou shalt receive of thy brother" (Doctrine and Covenants 42:54). This is what is meant by private and property: something intimate, personal, and indispensable, like a person's garment, the sort of thing everyone must have for his own under any economic system. One may not accumulate property, for then it ceases to be property and falls into the forbidden category of "power and gain."

Journal of Discourses, Vol.2, p.98, Orson Pratt, September 10, 1854

In the first place how shall we get at this order? In what manner and by what means shall we begin to lay the foundation of this equality? The Lord has told us, that it is required of every man in this Church to lay all things, not one tenth alone, but to lay all things before the bishop of His Church; consecrate the whole of it--everything he has--his flocks and herds--his cattle, horses, and mules--his gold and silver--his wearing apparel, watches, jewellery, and everything he possesses; consecrate it; not keep back a portion like Annanias and his wife, but give everything--make a full consecration to begin with. [Voice in the stand, "Wives and children."] Yes, give wives and children of course: the wives have given themselves to their husband, and he has to consecrate them; they are the Lord's, He has only lent them to us.

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