Some people have attempted to explain that “all things common” cannot really mean “all things common,” that the straightforward understanding of that phrase is just the devil’s Socialism or Communism corrupting our reading of the scriptures, rather than “all things common” being a true principle that Socialism and Communism have corrupted. Their explanations require more mental gymnastics and cherry-picking avoidance of scripture than I am capable of doing. So in spite of some people’s disagreement, I accept the Lord’s use of it at face value. I think He knows what He’s talking about.
In both the New Testament and the Book of Mormon, we have accounts of Christ performing a ministry to a people, and of the people’s attempts to implement His teachings upon His departure. In both of these accounts, we see the people engaging in this practice of having “all things common.”
“And they taught, and did minister one to another; and they had all things common among them, every man dealing justly, one with another. And it came to pass that they did do all things even as Jesus had commanded them.” - 3 Nephi 26:19-20
“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 1:3
“And all that believed were together, and had all things common; And sold their possessions and goods, and parted them to all men, as every man had need.” - Acts 2:44-45
“And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common…Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, And laid them down at the apostles’ feet: and distribution was made unto every man according as he had need.” - Acts 4:32, 34-35
It is evident from these scriptures that the Lord imposed this requirement at some point on those who would be called “His” people, as part of His ministry to them. They were expected to let go of their need to own and control property (i.e. covetousness), and recognize it is all the Lord’s, intended to benefit the people as He designs.
When people are of one heart and one mind, they actually esteem their brothers and sisters as themselves (Mark 12:30-31; D&C 38:24-25). In this state, they desire for the needs of their fellow men to be fulfilled, so much so that they are willing to sacrifice of themselves, if possible, to make that happen. To such a person, the notion that they should withhold their substance from another through claims of “ownership” is offensive. It is an idea which appeals to the natural man, which they have sought to cast off and would prefer not to regain.
This idea we should sacrifice “all” our substance to the Lord should not be surprising. Joseph taught such a principle as being directly tied to salvation itself (Lectures on Faith, 6:5). Our substance is actually only a portion of this “all things” Joseph mentioned.
A portion of this law of “all things common” is also found in the law of consecration, the United Firm, and even the law of tithing (as found in D&C 119, not the altered version that is erroneously taught and practiced today). This further points to “all things common” being a law present in Zion, swallowing up the lesser preparatory laws.
- The law of consecration requires a man to initially turn over “all” their substance to the Lord. Any substance beyond what is used to fill everyone’s needs is kept in a storehouse as the “common property” of the church.
- The United Firm was to consider their additional specified properties “common” among them, with “equal claims,” including upon any gains made with those properties. And “all” generated revenue went into the commonly held treasuries (D&C 104:68-70).
- In the law of tithing, a man is required to give an initial offering of “all their surplus” (D&C 119:1). This offering goes into the hands of the Bishop, who would place it into the storehouse which holds the “common property” of the church (D&C 72:9-10; 82:18).
In all three cases, those involved are required to give a sacrifice of “all” of something, specifically pertaining to their substance. In all three cases, private property became “common property” through individuals voluntarily sacrificing claims of ownership, turning it over to the Lord’s rightful ownership. Yet the property was still available if necessary to fulfill their needs, as they were all part of the “common” body. In sacrificing ownership claims on “all” this substance, they have actually lost nothing, save the claims to rightfully withhold substance from others.
Now, some might argue that the principle of “all things common” isn’t spoken of as an express, direct qualification of Zion in scripture. That is true, as far as my scriptures show. However, it has already been established that Zion is made up of those who “dwell in righteousness,” meaning they are obedient to God’s commandments. If God commands those aspiring to be His people to hold “all things common,” as appears to be the pattern in scripture, then it should be expected that this commandment will come into play for those seeking to become Zion in our day. Should it not be expected? If expected, should it not be obeyed when it arrives?
Interestingly, 4th Nephi reveals to us the reasons behind the demise of the Nephites’ aspirations to become Zion after Christ’s visit. It began with pride, which first manifested itself among individuals in the form of interest in the “costly” and “fine” things of the world (4 Nephi 1:24). Then, the first repercussion to hit the body of believers, the community, was the end of holding “all things common,” returning to privatized property (4 Nephi 1:25). And from this tipping point, the entire civilization began the collapse toward its final demise (4 Nephi 1:26-49).
Why is this account, with all its details, in the Book of Mormon? If not to inform us?
“ALL THINGS COMMON” AS A LITMUS TEST
This does not mean I am endorsing an immediate attempt to create an economy of “all things common” among any people. The scriptures appear to point to the Lord being the one to personally impose this commandment, through a covenant He offers, at the time and in the way that He ordains. If history has taught us anything, it’s that attempts to live according to the outward economy of Zion, or even preparatory economies, without fully tackling our inner vices, only ends in ruin and despair.
The Lord evidently considers the content of Moses 7:18 as a litmus test, by which He will determine whether a people is worthy of being called “Zion.” In a literal litmus test, you take a piece of litmus paper and place a solution upon it. Depending on the solution, the litmus paper will turn shades of red or blue, to show the observer how acidic or alkaline the solution is.
If a person doesn’t correctly understand the purpose of a litmus test—evaluating the solution—they might believe that the goal is to simply get the litmus paper to be red or blue. With this misunderstanding, they might just pull out a marker and color the paper. The paper then appears red or blue, but fails to tell you anything about the solution.
Similarly, I think that “all things common” works better when understood as a litmus test, than as the direct goal. If it is seen as a goal, then people might seek to initiate such a community immediately, without being prepared and without the Lord's instruction. Many such attempts have surfaced throughout history, and failed.
Instead, I believe people should seek to connect with God and obey His commandments, purifying their hearts and minds. They will become familiar with sacrifice, labor, uplifting their poor and struggling neighbors and esteeming their brothers and sisters as themselves. Their understanding of substance, and their relationship with it, will become more closely aligned with the Lord’s view.
Then, when enough people have done this sufficiently, they might be gathered by the Lord. And being gathered, they will continue to refine themselves. As part of that process, when the Lord sees fit, He would extend a covenant to the people, inviting them to have all things common. And having been prepared, they might be able to live according to the covenant.
Living according to the covenant may be a struggle at first, but with time and experience, it might become a natural state, even a preferred state for them, as they would not desire to withhold from their fellow man, and they find their own needs are entirely fulfilled as well. Then it is no longer an effort or goal for the people to have all things common. It is instead a natural byproduct of pure hearts and minds, united as one. A litmus test. Then when Christ returns and dwells among those He calls “Zion” (Moses 7:16-18), the inhabitants will find that they are like Him (1 John 3:2).
