What is really happening in our government

A Very Important Interview - click to read

The Basis of Liberty

Click below for short but excellent points on Liberty.

The Basis of Liberty

Problems In Education

An Observation And Statement Of Sixty Years Ago

POWER OF SATAN IN GOVERNMENTS OF WORLD. The United States is not the kingdom of God, neither is England, Germany, or France. Take all of the nations put together, they do not constitute the kingdom of God, but are only man-made worldly governments. Notwithstanding the Father raised up righteous men and directed them in the framing of this government and in giving the people the Constitution of the United States, it is not the government of God. Like all the rest, it is a man-made government, and we will not have the government of God until Christ comes to reign, and when he comes he is going to be King of kings. He is going to take his rightful place.    
Satan has control now. No matter where you look, he is in control, even in our own land. He is guiding the governments as far as the Lord will permit him. That is why there is so much strife, turmoil, and confusion all over the earth. One master mind is governing the nations. It is not the President of the United States; it is not Hitler; it is not Mussolini; it is not the king or government of England or any other land; it is Satan himself.  
  
WORLD TURMOIL BY SATAN. What does the Lord say in the 1st section of the Doctrine and Covenants: "The hour is not yet [this was over 100 years ago], but is nigh at hand, when peace shall be taken from the earth, and the devil shall have power over his own dominion."     
Well, Satan certainly has dominion over his own, for his is the power of confusion, strife, bitterness, and class distinction. His is the power of delusion and not one of peace and righteousness. Where can righteousness be found in the world? In Europe, in Asia, in the United States? I say unto you, you are not going to have peace in the United States or anywhere in the world until the Prince of Peace comes to bring it.    

Men have taken the law in their own hands, have defied law and order. When strikes are settled in one place, they will break out in another. Why? Because Satan has power over his own dominions, and even among our legislators and the men sworn to preserve the Constitution, we find those who encourage this lawlessness and lend to it their support. This condition does not come out of the kingdom of God. These things will increase until the prophecies will all be fulfilled, and eventually the earth will be cleansed, and Christ will come as King of kings.    

LACK OF CHRISTIANITY AMONG NATIONS. It seems a shame that billions in money have to be spent and extra burdens be placed upon the backs of the people in order that nations may protect themselves, fearing attack of other nations, and that men cannot live together in this world in peace. The United States is considered to be, or has been in the past, a Christian nation. So likewise are the nations of Europe. Yet we find this condition prevailing: fear in the hearts of the people, nation preparing against nation; struggles have arisen.    

We have seen the distress in years gone by that has come out of disagreements and selfishness and greed and determination of nations unrighteously to succeed in unrighteous desires. If they were really Christian nations, if they were truly worshiping the Lord Jesus Christ, if they believed in his doctrines, if they were applying them, these conditions would not prevail.    
   (Joseph Fielding Smith, Doctrines of Salvation, 3 vols., edited by Bruce R. McConkie, 3:, p.314-316)

Second Coming of Christ

Below is a link to my Meridian Magazine article on the Second Coming of Christ.
Second Coming of Christ by Robert J. Norman

Three Laws With Both Temporal and Spiritual Blessings

Several years ago I wrote some gospel doctrine lessons for Meridian Magazine a LDS online publication.  Below is the lesson on the Sabbath Day, Tithing, and Fasting.

 

 

Gospel Doctrine Lesson 17

The Law of Tithing and the Law of the Fast

by Robert J. Norman

  

 

The Lord has given three laws that are designed to bring both spiritual and temporal blessings into the lives of his people.  If the Saints will live all three laws specifically as they are outlined in the scriptures, they will receive the promised blessings that are connected with these laws.  They will always be blessed and taken care of by the Lord, even in times of famine.  The three laws are, 1. the law of keeping the Sabbath Day holy, 2.  the law of tithing and 3. the law of the fast.   These laws and the blessings that attend them are outlined in the following scriptures: Sabbath Day - D&C 59; tithing - Malachi 3:8-12 & D&C 119; fasting - Isaiah 58. 

 

SABBATH DAY

The Lord has allowed us to bring into our lives some of the blessings of the millennium long before the millennial era is ushered in.  The Sabbath day can be treated as a mini-millennium in our individual lives.  As the Lord has reserved one thousand years out of seven thousand years as the final Sabbath of the earth so that all of the spiritual preparations can be made to turn the earth into the Celestial Kingdom, so we can use the Sabbath day to make our spiritual preparations to become Celestial beings.

 

MILLENNIUM

The Millennium symbolizes a sabbatical in human history (cf. D&C 77:12; Moses 7:64), analogous to the role of the weekly Sabbath (cf. Ex. 20:8‑11). The millennial period is patterned after the Lord's period of rest following the six creative periods (cf. Gen. 2:1‑3).^[i]

 

When white-winged peace would spread her wings abroad, and grim-visaged war would sit at her feet and learn wisdom for a thousand years. We think that time is drawing nigh; that the Almighty has set His hand to accomplish just such a work; that we are living in the Saturday night of the world's history, near the end of that week of Time each day of which is a thousand years, and that the seventh day, or Sabbath, will be the day of rest, the Millennium , the reign of peace and righteousness which the Prophets and the poets have predicted.  Orson F. Whitney, May 6, 1982^[ii]

 

A beautiful description of a true Sabbath, keeping it holy, and its relationship to the Millennium is given by the early Christian writer Barnabas:

 

Further, also, it is written concerning the Sabbath in the Decalogue which [the Lord] spoke, face to face, to Moses on Mount Sinai, "And sanctify ye the Sabbath of the Lord with clean hands and a pure heart." And He says in another place, "If my sons keep the Sabbath, then will I cause my mercy to rest upon them." The Sabbath is mentioned at the beginning of the creation [thus]: "And God made in six days the works of His hands, and made an end on the seventh day, and rested on it, and sanctified it." Attend, my children, to the meaning of this expression, "He finished in six days." This implieth that the Lord will finish all things in six thousand years, for a day is with Him a thousand years. And He Himself testifieth, saying, "Behold, to-day will be as a thousand years." Therefore, my children, in six days, that is, in six thousand years, all things will be finished. "And He rested on the seventh day." This meaneth: when His Son, coming [again], shall destroy the time of the wicked man, and judge the ungodly, and change the-sun, and the moon, and the stars, then shall He truly rest on the seventh day. Moreover, He says, "Thou shalt sanctify it with pure hands and a pure heart." If, therefore, any one can now sanctify the day which God hath sanctified, except he is pure in heart in all things, we are deceived. Behold, therefore: certainly then one properly resting sanctifies it, when we ourselves, having received the promise, wickedness no longer existing, and all things having been made new by the Lord, shall be able to work righteousness. Then we shall be able to sanctify it, having been first sanctified ourselves. Further, He says to them, "Your new moons and your Sabbath I cannot endure." Ye perceive how He speaks: Your present Sabbaths are not acceptable to Me, but that is which I have made, [namely this,] when, giving rest to all things, I shall make a beginning of the eighth day, that is, a beginning of another world. Wherefore, also, we keep the eighth day with joyfulness, the day also on which Jesus rose again from the dead. And when He had manifested Himself, He ascended into the heavens.^[iii]

 

D&C 59:16-19, lists all of the blessings God is willing to give to those who keep the Sabbath as he outlined it in D&C 59:9-15.  These are powerful and important blessings and express an Eden-like atmosphere for those who receive the blessings.  The promise says that the fullness of the earth will be given to the faithful.  These blessings not only have temporal value as food, raiment, housing, etc., but also have great spiritual and aesthetic values to gladden the heart, please the eye, and enliven the soul.  The beauty of the Lord’s work is that he is able to blend so many wonders and blessings into his acts of creation, temporal and spiritual along with beauty.

 

 

TITHING                         

President Joseph F. Smith expressed the importance of tithing as showing loyalty to the Kingdom of God:

 

ESSENTIAL NATURE OF THE LAW OF TITHING

By this principle (tithing) the loyalty of the people of this Church shall be put to the test. By this principle it shall be known who is for the kingdom of God and who is against it. By this principle it shall be seen whose hearts are set on doing the will of God and keeping his commandments, thereby sanctifying the land of Zion unto God, and who are opposed to this principle and have cut themselves off from the blessings of Zion. There is a great deal of importance connected with this principle, for by it it shall be known whether we are faithful or unfaithful. In this respect it is as essential as faith in God, as repentance of sin, as baptism for the remission of sin, or as the laying on of hands for the gift of the Holy Ghost. For if a man keep all the law save one point, and he offend in that, he is a transgressor of the law, and he is not entitled to the fulness of the blessings of the gospel of Jesus Christ. But when a man keeps all the law that is revealed, according to his strength, his substance, and his ability, though what he does may be little, it is just as acceptable in the sight of God as if he were able to do a thousand times more.—Apr. C. R., 1900, pp. 47, 48.

 

THE LAW OF TITHING A TEST

The law of tithing is a test by which the people as individuals shall be proved. Any man who fails to observe this principle shall be known as a man who is indifferent to the welfare of Zion, who neglects his duty as a member of the Church and who does nothing toward the accomplishment of the temporal advancement of the kingdom of God. He contributes nothing, either, toward spreading the gospel to the nations of the earth, and he neglects to do that which would entitle him to receive the blessings and ordinances of the gospel.—Apr. C. R., 1900, p. 47.^[iv]

 

A close examination of Malachi 3 & 4 will show that it is a message specifically to priesthood holders and covenant Israel.  When the Savior quoted these passages to the Nephites, he proclaimed that they had application to “future generations” (3 Nephi 26:2), obviously meaning our dispensation.  A close view will show that these two chapters list the requirements for priesthood holders and Israel to be worthy of the Savior’s second coming.  The question is specifically asked, “. . . who shall abide the day of his coming . . . ?” (Malachi 3:2; 3 Nephi 24:2).  Malachi then proceeds to give a list of requirements for minimum performance of covenant Israel to be prepared for the day that will “burn as an oven” (Malachi 4:1; 3 Nephi 25:1).  One of the critical items on the list is the payment of both tithes and offerings.  The accusation made against those not paying tithing is robbery or the defrauding of God. 

 

Considering that the saints are to build the New Jerusalem by the law of consecration (D&C 42:32-36) which some day will become the Celestial City, it is easy to understand that one must be living the basics of tithing first.  During the millennium the saints must build the earth to a point that they and all that they have done, must be accepted as Celestial, and consecration will be an essential element of their works (D&C 105:5).   Therefore, Malachi teaches that covenant Israel must be paying their tithing to be accepted as part of the Lord’s kingdom at his coming.

 

When the Lord gave his instructions in D&C 64:23, the saints were living the law of consecration at the time.  “Behold, now it is called today until the coming of the Son of Man, and verily it is a day of sacrifice, and a day for the tithing of my people; for he that is tithed shall not be burned at his coming.”  The word “tithing” in this verse actually refers to the law of consecration which the saint were then living.  However, the importance the Lord places on his economic system can readily be seen.  The Lord will preserve those who show good faith by sacrificing to build up his Kingdom here on the earth.  From these scriptures we can see that tithing has a high priority in the sight of the Lord in testing the faithfulness of his saints.  The tithing of today is our doorway back to the greater law of consecration upon which Zion must be built.

 

FASTING

There are many ramifications to fasting.  Elder Bruce R. McConkie lists some of the reasons for fasting:

 

Many specific reasons for fasting are found in the scriptures. It is a general obligation imposed by revelation upon church members in good standing. (D. & C. 59:13‑14; 88:76; Luke 5:33‑35; 2 Cor. 6:5; 11: 27.) It is itself a form of the true worship of God. (Luke 2:37; Acts 9:9; Alma 45:1; 4 Ne. 12.) It is proper to fast for the sick (2 Sam. 12:16); for special blessings (Mosiah 27:22‑23); to gain a testimony (Alma 5:46); to gain revelation (Alma 17:3; 3 Ne. 27:1; Ex. 34:28; Deut. 9:9, 18); for the conversion of nonmembers to the truth, (Alma 6:6; 17:9); for guidance in the choice of church officers (Acts 13: 3); as an accompaniment of righteous mourning and sorrow (Alma 28:2‑6; 30:2; Hela. 9:10); as a means of sanctifying one's soul (Hela. 3: 35); and for guidance along the path leading to salvation. (Omni 26.) Temples are houses of fasting. (D. & C. 88:119; 95:16; 109:8, 16.) To be acceptable fasting must conform to the Lord's law and not be done for hypocritical reasons. (Matt. 6:16‑18; 3 Ne. 13:16‑18.)^[v]

 

 

The Lord instructs the saints to prepare their food on the Sabbath day with singleness of heart that their fasting may be perfect (D&C 59:13).  It may seem strange to us that fixing food and fasting are mentioned together.  God is inferring that when we go a whole Sabbath day “not doing thine own ways” (Isaiah 58:13), is a form of fasting in and of itself.  It is going without something (our ways) in order to build something better (God’s kingdom and learning his way).   As mentioned above, the Sabbath is to do the Lord’s work and to prepare his kingdom. Therefore, we are fasting from our own ways.  The work of building the kingdom is to be a joy and to cause us to rejoice (D&C 59:14).  To the Lord, each Sabbath is a form of fasting in preparation for greater spiritual blessings by focusing on the Lord’s ways.  Both Isaiah 58 and D&C 59 associate fasting and the Sabbath day.  Both are designed to recreate millennial attitudes and feelings in our souls.  Therefore the blessings for keeping them properly, bring millennial type rewards.

 

Some Christian religions give up something that they relish as a form of fasting for a forty day celebration preceding Easter called Lent.  Most references to fasting include going without food or drink for some specified time.  Anciently Israel fasted formally by donning sackcloth and ashes as a form of humility to accompany their fast from food and drink.   During Isaiah’s life this ritual had become for many just that - a ritual without spiritual meaning or impact.  Isaiah instructs Israel in the changes that they needed to make so that their voices may be heard by God (Isaiah 58:4). 

 

Some of the problems with their fasting were as follows (all verses are in Isaiah 58):

1.  They made no spiritual preparations for fasting but continued with all of their

                 pleasures and labors. (Verse 3)

2.  Their fasting made them irritable and filled them with animosity toward others.

      (Verse 4)

3.  They were only going through the motions of fasting by bowing their heads

                 and spreading sackcloth and ashes under themselves as a sign of mourning                   

                 and humility.  (Verse 5)

4.  They were finding fault with others and speaking vanity. (Verse 9)

 

Items that Isaiah suggests that they add to their fasting:

1.  Repent of sins during a fast and help others with their yoke of burdens.                         

                 (Verse 6)

2.  Give money to help feed the hungry and cloth the naked including those who may be

                  in need within their own family.  (Verse 7)

3.  Help satisfy and comfort the afflicted soul. (Verse 9)

 

The attendant blessings for a true fast are empowering and uplifting:

1.  Become the light to the world as commanded in the sermon on the mount.

                (Verses 8 & 10)

2.  Health will increase. (Verse 8)

3.  Gain a reputation of being righteous. (Verse 8)

4.  The Lord will protect and be a guard for their most vulnerable areas.

                (Verse 8)

5.  The Lord will answer prayers quickly. (Verse 9)

6.  The Lord will guide their lives continually. (Verse 11)

7.  The Lord will bless their lives and feed them as in the Garden of Eden even

                 in times of drought. (Verse 11)

8.  Their posterity will have the reputation of building and repairing the Kingdom

                 of God. (Verse 12)

 

President Marion G. Romney promised the saints both temporal and spiritual blessings for doubling their fast offerings:

 

If we will double our fast offerings, we shall increase our own prosperity, both spiritually and temporally. This the Lord has promised, and this has been the record. ("Basics of Church Welfare," address to the Priesthood Board, March 6, 1974, p. 10) MPSG1986:117)^[vi]

 

President Spencer W. Kimball also had specific instruction on the payment of fast offerings:

 

Each member should contribute a generous fast offering for the care of the poor and the needy. This offering should at least be the value of the two meals not eaten while fasting.

 

"Sometimes we have been a bit penurious and figured that we had for breakfast one egg and that cost so many cents and then we give that to the Lord. I think that when we are affluent, as many of us are, that we ought to be very, very generous. . . .

 

"I think we should . . . give, instead of the amount saved by our two meals of fasting, perhaps much, much more-ten times more when we are in a position to do it." ( See CR1974Apr:184.) CR1977Oct:126^[vii]

 

Fasting and the payment of fasting offerings is something that can be done even by the poor.  When Joseph (who was sold into Egypt by his brothers) was a servant to Potiphar he would fast for three days at a time and give his food and drink to the poor and ill on the streets.  He taught his children, “. . . if you pursue self-control and purity with patience and prayer with fasting in humility of heart, the Lord will dwell among you, because he loves self-control.  And where the Most High dwells, even if envy befall someone, or slavery or false accusation, the Lord who dwells with him on account of his self-control not only will rescue him from these evils, but will exalt him and glorify him as he did for me.”^[viii]

 

When a Latter-day Saint fully lives the three laws of the Sabbath, tithing, and fasting they will bring untold blessings into their lives both temporal and spiritual.

_______________________________________________________________________

 

 

---

[i]. Encyclopedia of Mormonism, 1-4 vols., edited by Daniel H. Ludlow (New York: Macmillan, 1992), 907.

 

[ii].Brian H. Stuy, ed., Collected Discourses, 5 vols. [Burbank, Calif., and Woodland Hills, Ut.: B.H.S. Publishing, 1987-1992], 3:

 

[iii].Barnabas, Epistle of Barnabas, Chapter 15, The False and the True Sabbath.

[iv].Joseph F. Smith, Gospel Doctrine: Selections from the Sermons and Writings of Joseph F. Smith, compiled by John A. Widtsoe [Salt Lake City: Deseret Book Co., 1939], 225.

[v].Bruce R. McConkie, Mormon Doctrine, p.276 FASTING

[vi]. Rulon T.Burton, We Believe [Salt Lake City: Bookcraft, 1994]

 

[vii].Rulon T.Burton, We Believe [Salt Lake City: Bookcraft, 1994]

[viii].Charlesworth, James H., The Old Testament Pseudepigrapha, Vol. 1 [Doubleday & Company, Inc., Garden City, New York, 1983], “Testaments of the Twelve Partriarchs,” pp. 820-22.

More On The Gathering Of Israel

We are all anxiously looking for the coming of our Savior, The Lord Jesus Christ.  I continually remind myself of all that must be in place before He makes his appearance.  Here is a quote from the Prophet Joseph Smith on the gathering of Israel and the building of the New Jerusalem:

Gathering of Israel    

 One of the most important points in the faith of the Church of the Latter-day Saints, through the fullness of the everlasting Gospel, is the gathering of Israel (of whom the Lamanites constitute a part) that happy time when Jacob shall go up to the house of the Lord, to worship Him in spirit and in truth, to live in holiness; when the Lord will restore His judges as at the first, and His counselors as at the beginning; when every man may sit under his own vine and fig tree, and there will be none to molest or make afraid; when He will turn to them a pure language, and the earth will be filled with sacred knowledge, as the waters cover the great deep; when it shall no longer be said, the Lord lives that brought up the children of Israel out of the land of Egypt, but the Lord lives that brought up the children of Israel from the land of the north, and from all the lands whither He has driven them. That day is one, all important to all men.    

In view of its importance, together with all that the prophets have said about it before us, we feel like dropping a few ideas in connection with the official statements from the government concerning the Indians. In speaking of the gathering, we mean to be understood as speaking of it according to scripture, the gathering of the elect of the Lord out of every nation on earth, and bringing them to the place of the Lord of Hosts, when the city of righteousness shall be built, and where the people shall be of one heart and one mind, when the Savior comes: yea, where the people shall walk with God like Enoch, and be free from sin. The word of the Lord is precious; and when we read that the veil spread over all nations will be destroyed, and the pure in heart see God, and reign with Him a thousand years on earth, we want all honest men to have a chance to gather and build up a city of righteousness, where even upon the bells of the horses shall be written "Holiness to the Lord."    

(Joseph Smith, Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith, p.92-93)

Socialism and the United Order Compared - Elder Marion G. Romney

Socialism and the United Order Compared
Elder Marion G. Romney
Of the Council of the Twelve Apostles
Marion G. Romney, Conference Report, April 1966, pp. 95-101

What I am going to give you now is a statement I have prepared in answer to the question, "Is Socialism the United Order?" Some of you may have already heard it. This is the first time I have ever attempted to give a talk a second time. My excuse is that the Brethren have asked me to give this talk here tonight.

I suppose the best way to start a comparison of socialism and the United Order is with a definition of the terms. Webster defines socialism as:

Socialism defined

"A political and economic theory of social organization based on collective or governmental ownership and democratic management of the essential means for the production and distribution of goods; also, a policy or practice based on this theory" (Webster's New International Dictionary, 2nd ed. unabridged, 1951).

George Bernard Shaw, the noted Fabian Socialist, said that:

"Socialism, reduced to its simplest legal and practical expression, means the complete discarding of the institution of private property by transforming it into public property and the division of the resultant income equally and indiscriminately among the entire population." (Encyclopedia Britannica, 1946 ed., Vol. 20, p. 895.)

George Douglas Howard Cole, M.A., noted author and university reader in economics at Oxford, who treats socialism for the Encyclopedia Britannica, says that because of the shifting sense in which the word has been used, "a short and comprehensive definition is impossible. We can only say," he concludes, "that Socialism is essentially a doctrine and a movement aiming at the collective organization of the community in the interest of the mass of the people by means of the common ownership and collective control of the means of production and exchange." (Ibid., p. 888.)

Socialism arose "out of the economic division in society." During the nineteenth century its growth was accelerated as a protest against "the appalling conditions prevailing in the workshops and factories and the unchristian spirit of the spreading industrial system."

Communism, starting point

The "Communist Manifesto" drafted by Karl Marx and Friedrich Engels for the Communist League in 1848 is generally regarded as the starting point of modern socialism. (Ibid., p. 890.)

The distinction between socialism, as represented by the various Socialist and Labour parties of Europe and the New World, and Communism, as represented by the Russians, is one of tactics and strategy rather than of objective. Communism is indeed only socialism pursued by revolutionary means and making its revolutionary method a canon of faith. Communists like other socialists, (1) believe in the collective control and ownership of the vital means of production and (2) seek to achieve through state action the coordinated control of the economic forces of society. They (the Communists) differ from other socialists in believing that this control can be secured, and its use in the interests of the workers ensured, only by revolutionary action leading to the dictatorship of the proletariat and the creation of a new proletarian state as the instrument of change. (Ibid.)

German Socialism

A major rift between so-called orthodox socialism and communist socialism occurred in 1875 when the German Social Democratic party set forth its objective of winning power by taking over control of the bourgeois state, rather than by overthrowing it. In effect, the German Social Democratic party became a parliamentary party, aiming at the assumption of political power by constitutional means.

Fabian Society

In the 1880's a small group of intellectuals set up in England the Fabian Society, which has had a major influence on the development of modern orthodox socialism. Fabianism stands "for the evolutionary conception of socialism . . . endeavoring by progressive reforms and the nationalization of industries, to turn the existing state into a 'welfare state.'" Somewhat on the order of the German Social Democrats Fabians aim "at permeating the existing parties with socialistic ideas [rather] than at creating a definitely socialistic party." They appeal "to the electorate not as revolutionaries but as constitutional reformers seeking a peaceful transformation of the system." (Ibid.)

Forms and policies of socialism

The differences in forms and policies of socialism occur principally in the manner in which they seek to implement their theories.

They all advocate:

(1) That private ownership of the vital means of production be abolished and that all such property "pass under some form of coordinated public control."

(2) That the power of the state be used to achieve their aims.

(3) "That with a change in the control of industry will go a change in the motives which operate in the industrial system" (Ibid.)

So much now for the definition of socialism. I have given you these statements in the words of socialists and scholars, not my words, so they have had their hearing.

The United Order

Now as to the United Order, and here I will give the words of the Lord and not my words. The United Order, the Lord's program for eliminating the inequalities among men, is based upon the underlying concept that the earth and all things therein belong to the Lord (Ps. 24:1) and that men hold earthly possessions as stewards accountable to God.

On January 2, 1831, the Lord revealed to the Prophet Joseph Smith that the Church was under obligation to care for the poor (see D&C 38:34-35). Later he said:

"I, the Lord, stretched out the heavens, and built the earth . . . and all things therein are mine.

"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" (D&C 104:14-16).

Consecration and stewardship

On February 9, 1831, the Lord revealed to the Prophet what his way was (see D&C 42:30-39). In his way there were two cardinal principles: (1) consecration and (2) stewardship.

To enter the United Order, when it was being tried, one consecrated all his possessions to the Church by a "covenant and a deed which" could not "be broken" (D&C 42:30). That is, he completely divested himself of all of his property by conveying it to the Church.

Having thus voluntarily divested himself of title to all his property, the consecrator received from the Church a stewardship by a like conveyance. This stewardship could be more or less than his original consecration, the object being to make "every man equal according to his family, according to his circumstances and his wants and needs" (D&C 51:3).

This procedure preserved in every man the right to private ownership and management of his property. At his own option he could alienate it or keep and operate it and pass it on to his heirs.

The intent was, however, for him to so operate his property as to produce a living for himself and his dependents. So long as he remained in the order, he consecrated to the Church the surplus he produced above the needs and wants of his family. This surplus went into a storehouse from which stewardships were given to others and from which the needs of the poor were supplied.

These divine principles are very simple and easily understood. A comparison of them with the underlying principles of socialism reveal similarities and basic differences.

Comparisons and contrasts: Similarities

The following are similarities: Both (1) deal with production and distribution of goods; (2) aim to promote the well-being of men by eliminating their economic inequalities; (3) envision the elimination of the selfish motives in our private capitalistic industrial system.

Differences

Now the differences:

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

Socialism, wholly materialistic, is founded in the wisdom of men and not of God. Although all socialists may not be atheists, none of them in theory or practice seek the Lord to establish his righteousness (D&C 1:16).

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

One time the Prophet Joseph Smith asked a question by the brethren about the inventories they were taking. His answer was to the effect, "You don't need to be concerned about the inventories. Unless a man is willing to consecrate everything he has, he doesn't come into the United Order." (Documentary History of the Church, Vol. 7, pp. 412-13.) On the other hand, socialism is implemented by external force, the power of the state.

(3) In harmony with church belief, as set forth in the Doctrine and Covenants, "that no government can exist in peace, except such laws are framed and held inviolate as will secure to each individual the free exercise of conscience, the right and control of property" (D&C 134:2), the United Order is operated upon the principle of private ownership and individual management.

God-given agency preserved in United Order

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

(4) The United Order is non-political.

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

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

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

The United Order exalts the poor and humbles the rich (D&C 104:16). In the process both are sanctified. The poor, released from the bondage and humiliating limitations of poverty, are enabled as free men to rise to their full potential, both temporally and spiritually. The rich, by consecration and by imparting of their surplus for the benefit of the poor, not by constraint but willingly (1 Pet. 5:2) as an act of free will, evidence that charity for their fellowmen characterized by Mormon as "the pure love of Christ" (Moro. 7:47).

Socialism not United Order

No, brethren, socialism is not the United Order. However, notwithstanding my abhorrence of it, I am persuaded that socialism is the wave of the present and of the foreseeable future. It has already taken over or is contending for control in most nations.

"At the end of the year [1964] parties affiliated with the [Socialist] International were in control of the governments of Great Britain, Denmark, Norway, Sweden, Israel, and the Malagasy Republic. They had representatives in coalition cabinets in Austria, Belgium, Iceland, Italy, Luxembourg, and Switzerland, constituted the chief opposition in France, India, Japan, the Netherlands, New Zealand and West Germany; and were significant political forces in numerous other countries. Many parties dominant in governments in Africa, Asia, and Latin America announced that their aim was a socialist society." (Encyclopedia Britannica, 1965 Book of the Year, p. 736.)

United States has adopted much socialism

We here in the United States, in converting our government into a social welfare state, have ourselves adopted much of socialism. Specifically, we have to an alarming degree adopted the use of the power of the state in the control and distribution of the fruits of industry. We are on notice, according to the words of the President, that we are going much further, for he is quoted as saying:

"We're going to take all the money we think is unnecessarily being spent and take it from the 'haves' and give it to the 'have nots.'" (1964 Congressional Record, p. 6142, Remarks of the President to a Group of Leaders of Organizations of Senior Citizens in the Fish Room, March 24, 1964.)

Socialism takes: United Order gives

That is the spirit of socialism: We're going to take. The spirit of the United Order is: We're going to give.

We have also gone a long way on the road to public ownership and management of the vital means of production. In both of these areas the free agency of Americans has been greatly abridged. Some argue that we have voluntarily surrendered this power to government. Be this as it may, the fact remains that the loss of freedom with the consent of the enslaved, or even at their request, is nonetheless slavery.

As to the fruits of socialism, we all have our own opinions. I myself have watched its growth in our own country and observed it in operation in many other lands. But I have yet to see or hear of its freeing the hearts of men of selfishness and greed or of its bringing peace, plenty, or freedom. These things it will never bring, nor will it do away with idleness and promote "industry, thrift and self-respect," for it is founded, in theory and in practice, on force, the principle of the evil one.

As to the fruits of the United Order, I suggest you read Moses 7:16-18 and 4 Nephi 2-3, 15-16 (4 Ne. 1:2-3,15-16; Moses 7:16-18). If we had time we could review the history, what little we know, of Zion in the days of Enoch and about what happened among the Nephites under those principles of the United Order in the first two centuries following the time of the Savior.

What can we do?

Now what can we do about it?

As I recently reminded my wife of the moratorium on the United Order, which the Lord placed in 1834 (D&C 105:34), that socialism is taking over in the nations and that its expressed aims will surely fail, she spiritedly put to me the question: "Well, then, what would you suggest, that we just sit on our hands in despair and do nothing?" Perhaps similar questions have occurred to you. The answer is, "No, by no means!" We have much to do, and fortunately for us the Lord has definitely prescribed the course we should follow with respect to socialism and the United Order.

Constitution God-inspired

He has told us that in preparation for the restoration of the gospel, he himself established the Constitution of the United States, and he has plainly told us why he established it. I hope I can get this point over to you. He said he established the Constitution to preserve to men their free agency, because the whole gospel of Jesus Christ presupposes man's untrammeled exercise of free agency. Man is in the earth to be tested. The issue as to whether he succeeds or fails will be determined by how he uses his agency. His whole future, through all eternity, is at stake. Abridge man's agency, and the whole purpose of his mortality is thwarted. Without it, the Lord says, there is no existence (see D&C 93:30). The Lord so valued our agency that he designed and dictated "the laws and constitution" required to guarantee it. This he explained in the revelation in which he instructed the Prophet Joseph Smith to appeal for help,

Just and holy principles

"According to the laws and constitution of the people, which I have suffered to be established, and should be maintained for the rights and protection of all flesh, according to just and holy principles;

"That every man may act in doctrine and principle pertaining to futurity, according to the moral agency which I have given unto him, that every man may be accountable for his own sins in the day of judgment.

"And for this purpose have I established the Constitution of this land, by the hands of wise men whom I raised up unto this very purpose" (D&C 101:77-78,80).

Sustain Constitutional law

Previously he had said:

"And now, verily I say unto you concerning the laws of the land, it is my will that my people should observe to do all things whatsoever I command them.

"And that law of the land which is constitutional, supporting that principle of freedom in maintaining rights and privileges, belongs to all mankind, and is justifiable before me.

"Therefore, I, the Lord, justify you, and your brethren of my church, in befriending that law which is the constitutional law of the land [the test of its constitutionality in the words of the Lord here is whether it preserves man's agency];

"And as pertaining to law of man, whatsoever is more or less than this cometh of evil.

"I, the Lord God, make you free, therefore ye are free indeed; and the law [that is, constitutional law] also maketh you free.

"Nevertheless, when the wicked rule the people mourn.

"Wherefore, honest men and wise men should be sought for diligently, and good men and wise men ye should observe to uphold; otherwise whatsoever is less than these cometh of evil" (D&C 98:4-10).

These scriptures declare the Constitution to be a divine document. They tell us that "according to just and holy principles," the Constitution and the law of the land which supports the "principle of freedom in maintaining rights and privileges, belongs to all mankind, and is justifiable before" God; that, "as pertaining to [the] law of man whatsoever is more or less than this, cometh of evil." They remind us that the Lord has made us free and that laws that are constitutional will also make us free.

"When the wicked rule, the people mourn"

Right at this point, almost as if he were warning us against what is happening today, the Lord said: "Nevertheless, when the wicked rule the people mourn." Then, that we might know with certainty what we should do about it, he concluded: "Wherefore, honest men and wise men should be sought for diligently, and good men and wise men ye should observe to uphold"

In its context this instruction, according to my interpretation, can only mean that we should seek diligently for and support men to represent us in government who are "wise" enough to understand freedom—as provided for in the Constitution and as implemented in the United Order—and who are honest enough and good enough to fight to preserve it.

". . . under no other government in the world could the Church have been established," said President J. Reuben Clark, Jr., and he continued:

". . . if we are to live as a Church, and progress, and have the right to worship as we are worshipping here today, we must have the great guarantees that are set up by our Constitution. There is no other way in which we can secure these guarantees." (Conference Report, October 1942, pp. 58-59.)

Now, not forgetting our duty to eschew socialism and support the just and holy principles of the Constitution, as directed by the Lord, I shall conclude these remarks with a few comments concerning what we should do about the United Order.

What to do about United Order

The final words of the Lord in suspending the order were: "And let those commandments which I have given concerning Zion and her law be executed and fulfilled, after her redemption" (D&C 105:34).

Further implementation of the order must therefore await the redemption of Zion. Here Zion means Jackson County, Missouri. When Zion is redeemed, as it most certainly shall be, it will be redeemed under a government and by a people strictly observing those "just and holy principles" (D&C 101:77) of the Constitution that accord to men their God-given moral agency, including the right to private property. If, in the meantime, socialism takes over in America, it will have to be displaced, if need be, by the power of God, because the United Order can never function under socialism or "the welfare state," for the good and sufficient reason that the principles upon which socialism and the United Order are conceived and operated are inimical.

In the meantime, while we await the redemption of Zion and the earth and the establishment of the United Order, we as bearers of the priesthood should live strictly by the principles of the United Order insofar as they are embodied in present church practices, such as the fast offering, tithing, and the welfare activities. Through these practices we could as individuals, if we were of a mind to do so, implement in our own lives all the basic principles of the United Order.

As you will recall, the principles underlying the United Order are consecration and stewardships and then the contribution of surpluses into the bishop's storehouse. When the law of tithing was instituted four years after the United Order experiment was suspended, the Lord required the people to put "all their surplus property . . . into the hands of the bishop" (D&C 119:1); thereafter they were to "pay one-tenth of all their interest annually" (D&C 119:4). This law, still in force, implements to a degree at least the United Order principle of stewardships, for it leaves in the hands of each person the ownership and management of the property from which he produces the needs of himself and family. Furthermore to use again the words of President Clark:

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

What prohibits us from giving as much in fast offerings as we would have given in surpluses under the United Order? Nothing but our own limitations.

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

"We have now under the Welfare Plan all over the Church . . . land projects . . . farmed for the benefit of the poor . . .

"Thus . . . in many of its great essentials, we have, [in] the Welfare Plan . . . the broad essentials of the United Order. Furthermore, having in mind the assistance which is being given from time to time . . . to help set people up in business or in farming, we have a plan which is not essentially unlike that which was in the United Order when the poor were given portions from the common fund."

It is thus apparent that when the principles of tithing and the fast are properly observed and the Welfare Plan gets fully developed and wholly into operation, "we shall not be so very far from carrying out the great fundamentals of the United Order." (Conference Report, October 1942, pp. 51-58.)

The only limitation on you and me is within ourselves.

A Prayer:

And now in line with these remarks, for three things I pray:

(1) That the Lord will somehow quicken our understanding of the differences between socialism and the United Order and give us a vivid awareness of the awful portent of those differences.

(2) That we will develop the understanding, the desire, and the courage, born of the Spirit, to eschew socialism and to support and sustain, in the manner revealed and as interpreted by the Lord, those just and holy principles embodied in the Constitution of the United States for the protection of all flesh, in the exercise of their God-given agency.

(3) That through faithful observance of the principles of tithing, the fast, and the welfare program, we will prepare ourselves to redeem Zion and ultimately live the United Order, in the name of Jesus Christ. Amen.