Law of Consecration
From Wikipedia, the free encyclopedia
 |
Please see the discussion on the talk page. |
In Mormonism, the Law of Consecration has two broad meanings. As the term was first used in 1831 by Joseph Smith (Doctrine and Covenants 42:30-39 http://scriptures.lds.org/en/dc/42/3), it was a doctrine of covenant Christian socialism, whereby Latter Day Saints were asked to voluntarily deed (consecrate) their property to the Church of Christ, after which the church would assign to each member a "stewardship" of that property. The individual was usually in complete control of the property they'd been delegated, or in some cases, deeded. It was then the individual's responsibility to manage the property, and generate an income from it. Any excess income was to be remitted to the church. The organization established to manage the Law of Consecration was called the United Order.
This doctrine, which was similar to that of many other religious groups in the early 19th century, was an attempt to establish a religious communalism similar to that believed to have been practiced by 1st century Christian saints (Acts 2:44, 4:32). This type of community is central to the Latter-day Saint doctrine of Zion as described in Moses 7:18, "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."
The term "law of consecration" has developed a different meaning within the LDS Church since the practices of the United Order were abandoned during the 1800's. Consecration is understood to mean selfless dedication of time and means to help "build Zion" by helping spread the gospel through doing missionary work, temple and family history work, and helping members grow in the gospel through providing teaching, leadership and service. Faithful members are asked to pay tithing for use in those endeavors, and also to pay a liberal fast offering to help with the welfare needs of the poor. Other funds to which members are invited to contribute as they are able include a general humanitarian fund, a Perpetual Education Fund, general missionary fund, and temple building funds. Most faithful members are also asked to serve in unpaid callings such as teachers, youth or adult leaders, temple or family history workers, or in other administrative functions.
The underlying principles and motivations that must be present in order for either meaning of the law of consecration to be in effect are love of God and of all men (charity), an "eye single to the glory of God" (Doctrine and Covenants 82:19), willing acceptance of stewardship responsibilities including the heartfelt desire to work unitedly for the common good (D & C 38:27), righteous application of priesthood authority (D & C 121:34-46) with no unrighteous dominion and no reliance on the "arm of flesh" (2 Nephi 4:34), and a firm recognition that the "body hath need of every member" (1 Corinthians 12:4-31) and each person's sincere efforts should be esteemed equally (D & C 38:24). Where these motivations are lacking or are not present, the law of consecration, by definition, is not being practiced.
[edit] Origins
Joseph Smith found a group of about 50 people known as "the family" living on Isaac Morley's farm near Kirtland, Ohio. They had established a cooperative venture based on statements in the Book of Acts (See Acts 2:44-45; 4:32) "The family" were members of the church who were formerly followers of Sidney Rigdon. Levi Hancock records an early event wherein a member stole his pocketwatch and sold it, claiming it was "all in the family."[#Notes 1]
Smith was troubled because of the number of members joining the church in poverty in Kirtland, Ohio. Revenue was needed for the church to publish books and tracts.
On February 4, 1831, Smith received a revelation calling Edward Partridge to be the first bishop of the church. (See D&C 41.) Five days later, on February 9. 1831, Smith received another revelation detailing the Law of Consecration. (See D&C 42.)
[edit] References
- Doctrine and Covenants (LDS) 42:30-42; 51; 78; 82; 104:11-18.
- Roger D. Launius, Joseph Smith III: Pragmatic Prophet, Univ. of Illinois: 1995, pp. 175-185.
