Christianity and property

Prefatory Note

The purpose of this essay is to state and interpret the teaching of Christ and the Holy Spirit on the subject of property. The omission of all discussion of what has been written by uninspired men on economics, labor and capital, socialism, and kindred topics, has not been on account of entire ignorance of it, but because I have chosen to go directly to the fountain-head of truth and wisdom. What Christ and the Spirit say is final and authoritative. Our task and our privilege is to understand and to obey.

I consecrate this little work to the Lord Jesus, ''whose I am and whom I serve." I pray that it may help to exalt his name and extend his kingdom among men.

A. E. W.

V.

CHAPTER I The Divine Word, 9 CHAPTER H Acquisition, . . 23

CHAPTER HI Consecration, . , 45

CHAPTER IV Distribution, 60

CHAPTER I

THE DIVINE WORD

LAY not up for yourselves treasures upon the earth, where moth and rust doth consume, and where thieves break through and steal : but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through nor steal : for where thy treasure is, there will thy heart be also (Matt 6 : 19-21).

Sell that ye have and give alms ; make for yourselves purses which wax not old, a treasure in the heavens that faileth not, where no thief draweth near, neither moth destroyeth. For where your treasure is, there will your heart be also (Luke 1 2 :

33, 34).

Be ye free from the love of money; content

with such things as ye have : for himself hath said, I will in no wise fail thee, neither will I in any wise forsake thee (Heb. 13 : 5).

lO CHRISTIANITY AND PROPERTY

And seek not ye what ye shall eat, and what ye shall drink, neither be ye of doubtful mind. For all these things do the nations of the world seek after : but your Father knoweth that ye have need of these things (Luke 12 : 29, 30).

Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived : neither . . . thieves, nor covetous, . . nor extortioners, shall inherit the kingdom of God (i Cor. 6 : 9, 10).

Let him that stole steal no more : but rather let him labour, working with his hands the thing that is good, that he may have whereof to give to him that hath need (Eph. 4 : 28).

And Zaccheus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have wrongfully exacted aught of any man, I restore fourfold. And Jesus said unto him, To-day is salvation come to this house, forasmuch as he also is a son of Abraham (Luke 19 :

8, 9).

He that hath two coats, let him impart to him that hath none ; and he that hath food, let him do likewise (Luke 3 : ii).

And all that believed were together and had all things common ; and they sold their possessions and goods, and parted them to all according as any man had need (Acts 2 : 44, 45).

THE DIVINE WORD 1 1

But they that desire to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition. For the love of money is a root of all kinds of evil : which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows. But thou, O man of God, flee these things ; and follow after righteousness, godliness, faith, love, patience, meekness (i Tim. 6 : 9-11).

But a certain man named Ananias, with Sapphira his wife, sold a possession, and kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet. But Peter said, Ananias, why hath Satan filled thy heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, did it not remain thine own ? and after it was sold was it not in thy power? How is it that thou hast conceived this thing in thy heart? thou hast not lied unto men but unto God (Acts

5 : 1-4).

Charge them that are rich in this present world,

that they be not highminded, nor have their hope

set on the uncertainty of riches, but on God, who

giveth us richly all things to enjoy ; that they do

good, that they be rich in good works, that they be

ready to distribute, willing to communicate ; laying

Up in store for themselves a good foundation against the time to come, that they may lay hold on the Hfe which is life indeed (i Tim. 6 : 17-19).

In all things I give you an example, how that so labouring we ought to help the weak, and to remember the words of the Lord Jesus, how he himself said. It is more blessed to give than to receive (Acts 20 : 35).

Go to now, ye rich, weep and howl for your miseries that are coming upon you. Your riches are corrupted and your garments are moth-eaten. Your gold and your silver are rusted ; and their rust shall be for a testimony against you, and shall eat your flesh as fire. Ye have laid up your treasure in the last days. Behold, the hire of the labourers who mowed your fields, which is of you kept back by fraud, crieth out : and the cries of them that reaped have entered into the ears of the Lord of Sabaoth. Ye have lived delicately on the earth and taken your pleasure; ye have nourished your hearts in a day of slaughter (James 5 : 1-5).

For what doth it profit a man to gain the whole world and forfeit his life? Or what should a man give in exchange for his life? (Mark 8 : 36.)

But seek ye first his kingdom and his righteousness ; and all these things shall be added unto you (Matt. 6 : 33).

And one out of the multitude said unto him,

THE DIVINE WORD I 3

Master, bid my brother divide the inheritance with me. But he said unto him, Man, who made me a judge or a divider over you ? And he said unto them. Take heed and keep yourselves from all covetousness : for a man's life consisteth not in the abundance of the things which he possesseth. And he spake a parable unto them saying, The ground of a certain rich man brought forth plentifully : and he reasoned within himself, saying, What shall I do because I have not where to bestow my fruits? And he said. This will I do : I will pull down my barns and build greater ; and there will I bestow all my corn and my goods. And I will say to my soul. Soul, thou hast much goods laid up for many years ; take thine ease, eat, drink, be merry. But God said unto him. Thou foolish one, this night is thy soul required of thee ; and the things which thou hast prepared, whose shall they be ? So is he that layeth up treasure for himself and is not rich toward God (Luke 12 : 13-21).

No man can serve two masters : for either he will hate the one and love the other ; or else he will hold to one and despise the other. Ye cannot serve God and Mammon. Therefore I say unto you, Be not anxious for your life, what ye shall eat, or what ye shall drink ; nor yet for your body, what ye shall put on (Matt. 6 : 24, 25).

And he lifted up his eyes . . . and said. Blessed are ye poor : for yours is the kingdom of God. . . But woe unto you that are rich ! for ye have received your consolation (Luke 6 : 20, 24).

And behold, one came and said, Master, what good thing shall I do that I may have eternal life ? And he said unto him. Why askest thou me concerning that which is good ? One there is who is good : but if thou wouldest enter into life, keep the commandments. He saith unto him, which? And Jesus said, Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness. Honour thy father and thy mother : and. Thou shalt love thy neighbour as thyself The young man saith unto him, All these things have I observed : what lack I yet? Jesus said unto him, If thou wouldest be perfect, go, sell that thou hast, and give to the poor, and thou shalt have treasure in heaven : and come, follow me. But when the young man heard the saying, he went away sorrowful : for he was one that had great possessions. And Jesus said unto his disciples. Verily I say unto you. It is hard for a rich man to enter into the kingdom of heaven. And again I say unto you. It is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. And when the disciples heard it they were astonished exceedingly, saying, Who then can be saved ? And

THE DIVINE WORD I 5

Jesus looking upon them said to them, With men this is impossible ; but with God all things are possible (Matt. 19 : 16-26; Mark 10 : 17-27; Luke 18 : 18-27).

Be not therefore anxious, saying, What shall we eat? or. What shall we drink? or. Wherewithal shall we be clothed ? For after all these things do the Gentiles seek ; for your heavenly Father knoweth that ye have need of all these things (Matt. 6 :

31. 32).

But godliness with contentment is great gain : for we brought nothing into the world, for neither can we carry anything out ; but having food and covering we shall be therewith content (i Tim. 6 : 6-8).

Mortify therefore your members which are upon the earth ; fornication, uncleanness, passion, evil desire, and covetousness, the which is idolatry (Col.

3 : 5).

Give to him that asketh thee, and from him that

would borrow of thee turn not thou away (Matt. 5 :

And I say unto you, Make to yourself friends

out of the mammon of unrighteousness ; that when

it shall fail, they may receive you into the eternal

tabernacles. He that is faithful in a very little is

faithful also in much : and he that is unrighteous in

a very little is unrighteous also in much. If there'

fore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches ? And if ye have not been faithful in that which is another's, who will give you that which is your own? (Luke i6 : 9-12.)

Now there was a certain rich man, and he was clothed in purple and fine linen, faring sumptuously every day : and a certain beggar named Lazarus was laid at his gate full of sores, and desiring to be fed with the crumbs that fell from the rich man's table ; yea, even the dogs came and licked his sores. And it came to pass, that the beggar died, and that he was carried away by the angels into Abraham's bosom: and the rich man also died. . . And in Hades he lifted up his eyes, being in torments, and seeth Abraham afar off and Lazarus in his bosom (Luke 16 : 19-23).

Give, and it shall be given unto you ; good measure, pressed down, shaken together, running over, shall they give into your bosom (Luke 6 : 38).

Freely ye received, freely give (Matt. 10:8).

But whoso hath the world's goods, and beholdeth his brother in need, and shutteth up his compassion from him, how doth the love of God abide in him ? My little children, let us not love in word, neither with the tongue ; but in deed and truth (i John 3 : 17, 18).

But to do good and to communicate forget not :

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for with such sacrifices God is well pleased (Heb. 13 : 16).

And he sat down over against the treasury, and beheld how the multitude cast money into the treasury : and many that were rich cast in much. And there came a poor widow, and she cast in t^vo mites, which make a farthing. And he called unto him his disciples, and said unto them. Verily I say unto you. This poor widow cast in more than all they which are casting into the treasury : for they all did cast in of their superfluity ; but she of her want did cast in all that she had, even all her living (Mark 12 : 41-44).

Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do ye. Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come (i Cor. 16 : i, 2).

Now in these days there came down prophets from Jerusalem unto Antioch. And there stood up one of them named Agabus, and signified by the Spirit that there, should be a great famine over all the world : which came to pass in the days of Claudius. And the disciples, every man according to his ability, determined to send reHef unto the brethren that dwelt in Judea : which also they did, sending it to the elders by the hand of Barnabas and Saul (Acts 1 1 : 27-30).

I 8 CHRISTIANITY AND PROPERTY

Moreover, brethren, we make known to you the grace of God which hath been given in the churches of Macedonia ; how that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their HberaHty. For according to their power, I bear witness, yea, and beyond their power, they gave of their own accord, beseeching us with much entreaty in regard of this grace and the fellowship in the ministering to the saints : and this not as we had hoped, but first they gave their own selves to the Lord, and to us by the will of God. Insomuch that we exhorted Titus, that as he had made a beginning before, so he would also complete in you this grace also. But as ye abound in everything, in faith, in utterance, and knowledge, and in all earnestness, and in your love to us, see that ye abound in this grace also. I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love. For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich. And herein I give my judgment : for this is expedient for you, who were the first to make a beginning a year ago, not only to do but also to will. But now complete the doing also ; that as there was the readiness to will, so there may be the completion also out of your

THE DIVINE WORD 1 9

ability. For if the readiness is there, it is acceptable according as a man hath, not according as he hath not. For I say not this that others may be eased, and ye distressed : but by equality your abundance being a supply at this present time for their want, . . . that there may be equality : as it is written. He that gathered much had nothing over ; and he that gathered little had no lack.

But thanks be to God, which putteth the same earnest care for you into the heart of Titus. For indeed he accepted our exhortation ; but being himself very earnest, he went forth unto you of his own accord. And we have sent together with him the brother whose praise in the gospel is spread through all the churches ; and not only so, but who was also appointed by the churches to travel with us in the matter of this grace, which is ministered by us to the glory of the Lord, and to show our readiness : avoiding this, that any man should blame us in the matter of this bounty which is ministered by us : for we take thought for things honourable, not only in the sight of the Lord, but also in the sight of men. And we have sent with them our brother, whom we have many times proved earnest in many things, but now much more earnest, by reason of the great confidence which he hath in you. Whether any inquire about Titus, he is my partner and my fellow-worker to you-ward ; or our brethren, they are the messengers of the churches, they are the glory of Christ. Show ye therefore unto them in the face of the churches the proof of your love, and of our glorying on your behalf

For as touching the ministering to the saints, it is superfluous for me to write to you : for I know your readiness, of which I glory on your behalf to them of Macedonia, that Achaia hath been prepared for a year past ; and your zeal hath stirred up very many of them. But I have sent the brethren, that our glorying on your behalf may not be made void in this respect ; that, even as I said, ye may be prepared : lest by any means, if there come with me any of Macedonia, and find you unprepared, we (that we say not, ye) should be put to shame in this confidence. I thought it necessary therefore to intreat the brethren, that they would go before unto you, and make up beforehand your aforepromised bounty, that the same might be ready, as a matter of bounty, and not of extortion.

But this I say. He that soweth sparingly shall reap also sparingly ; and he that soweth bountifully shall reap also bountifully. Let each man do according as he hath purposed in his heart ; not grudgingly, or of necessity : for God loveth a cheerful giver. And God is able to make all grace abound unto you ; that ye having always all suffi-

THE DIVINE WORD 2 I

ciency in everything, may abound unto every good work: as it is written, He hath scattered abroad, he hath given to the poor ; his righteousness abideth forever. And he that supplieth seed to the sower and bread for food, shall supply and multiply your seed for sowing, and increase the fruits of your righteousness : ye being enriched in everything unto all liberality, which worketh through us thanksgiving to God. For the ministration of this service not only filleth up the measure of the wants of the saints, but aboundeth also through many thanksgivings unto God ; seeing that through the proving of you by this ministration they glorify God for the obedience of your confession unto the gospel of Christ, and for the liberality of your contribution unto them and unto all ; while they themselves also, with supplication on your behalf, long after you by reason of the exceeding grace of God in you. Thanks be to God for his unspeakable gift (2 Cor. chap. 8, 9).

Howbeit ye did well, that ye had fellowship with my affliction. And ye yourselves also know, ye Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving, but ye only ; for even in Thessalonica ye sent once and again unto my need. Not that I seek for the gift ; but I seek for the fruit that increaseth to your account. But I have all things and abound : I am filled, having received from Epaphroditus the things that came from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God (Phil. 4 : 14-18).

Chapter II

CAN a faithful and obedient disciple of Jesus Christ acquire property ? Some of his words on the subject seem plainly and emphatically to prohibit acquisition. *' Lay not up for yourselves treasures upon the earth." "And seek not ye what ye shall eat, and what ye shall drink." "Sell that ye have, and give alms." The Holy Spirit said to the Hebrew Christians, " Be ye free from the love of money ; content with such things as ye have." If the word of Jesus is final, must we not forego absolutely the acquisition and possession of property? So we shall conclude if we isolate his commands, and give them a literal interpretation. Does not his example compel us to deduce this rule of life from his teachings ? He never acquired any property. After he ceased to be wholly dependent upon his parents, he earned his daily bread by the labor of his hands, until his public ministry began ; then he was dependent upon the gifts of friends. He said of himself, "The Son of Man hath not where to lay his head." He owned no

money, houses, lands, nor any earthly treasure. If we follow him, must we be, in like manner, without possessions ? Many have thus interpreted his words and example. In other days those who were resolved to follow Jesus closely took a vow of perpetual poverty. In our day Christian socialists are telling us that no Christian can rightly hold property in his own name.

Before we attempt to settle the question we should see clearly where such an interpretation will land us. If these commands of Christ are to be taken literally, his disciples can neither acquire nor hold anything. It is not a question of little or much. Under this law the capitalist has just as much right to own a whole county or a trunk-line of railroad, as a workingman has to own his little house and lot or the furniture of his home. Jesus does not say, *' Lay not up for yourselves " great "treasure." To whom does he say, **Sell that ye have and give alms"? Only to the rich? It does not so read. If it is argued that he must have meant those with large possessions, who shall fix the limit ? If a Christian may own anything at all, how much may he own ? With this question open, to be settled by human teachers, we should have hopeless confusion, endless discord, bitter acrimony. Christ gave us no such insoluble problem.

If these prohibitions are to be taken literally, there are three possible methods of application.

The first is that all Christians should live in perpetual poverty. Earning what they can day by day, they will use what may be necessary to supply their daily wants, and give away the remainder.

There are at least two objections to this which make us question whether our Lord meant it to be the rule of life for his followers. One is that it would shut out Christians from all those kinds of business in which capital is required, and keep them all in the ranks of the wage-earners. It would make them dependent upon worldlings and unbelievers, and in a position to be oppressed by them. And if all the world should become Christian, no one could have any capital, and progress would be at an end. Another objection to the rule of perpetual poverty is that it would keep out of the hands of Christians an important instrument of power. Christians should control the money of the world so far as possible, that it may be used to extend the Kingdom of Christ and promote the happiness of mankind.

A second possible method of applying Christ's commands on this subject, if they are to be taken literally, is that individual ownership should be prohibited and that the State should own all property. A single objection to this is enough to show that Christ never proposed such a plan. It is that the property created by the labor and skill of

Christians would be controlled by an unchristian State, at least until Christians were in the majority. ''What fellowship hath Christ with Belial?" '*Be ye not unequally yoked together with unbelievers." No Christian could live under such an arrangement and be loyal to his Lord. It would be equivalent to dethroning Christ and elevating an impersonal State to his place. Nationalism is far from being a Christian idea.

A third possible application is that Christians shall own in common what property they acquire. This plan has been a favorite one with many of the disciples of Christ, and seems to have warrant in the course of the first church at Jerusalem while it was acting under immediate apostolic direction. The advantages and difficulties of this method of life will be considered when we come to the subject of distribution. Just here it is enough to say that if Christ absolutely prohibited any acquisition of property by his followers, Christian communism is only an apparent not a real obedience to the command. It does not matter whether one Christian working alone or ten Christians working together accumulate property, they are both wrong if all accumulation is forbidden. Furthermore, it is not apparent that Christ ever ordained communism for his followers, or prescribed it as a remedy for greed and worldliness.

What, then, did Christ mean? He gave no unwise or impracticable commands. We have no temptation to explain away his words ; we only need rightly to understand them.

First of all we should consider the circumstances in which they were spoken. The Jews of the time of our Lord were a covetous, money-loving people. Generation after generation of them had inherited and cherished the belief that worldly prosperity was a sign of Divine approval. In their view the rich were Heaven's favorites. To such a people it was necessary that Jesus should use strong language on the subject. Those who were rich needed to be shocked out of their complacency and self-conceit, and the poor needed encouragement. Hence he said, ''Blessed are ye poor, for yours is the kingdom of God." "It is hard for a rich man to enter into the kingdom of heaven." He did not mean that all the poor are saved and all the rich lost, but by these hyperbolical statements taught that so far as his kingdom is concerned the advantages are with the poor. In the same manner we are to interpret the apparent prohibitions against the accumulation and ownership of property.

It was his custom to use these hyperbolical expressions. He said, *'If any man come to me and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my disciple." No one ever supposed that Jesus meant by this to teach that it is the duty of Christians to hate their kindred. It is an emphatic way of saying that his followers must be prepared to renounce their kindred if it becomes necessary in order to be loyal to him. Again he said, "When thou makest a dinner or a supper call not thy friends, nor thy brethren, neither thy kinsmen nor thy rich neighbors." It would be absurd to interpret this as an absolute prohibition of all social and practical gatherings by Christians with their kindred and equals. They are simply forbidden to do it to the exclusion of the poor and helpless from their bounty, and because they desire a return of the favor. He said to the Samaritan woman at the well of Jacob, "Woman, believe me, the hour cometh when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father." Does he mean that both those places will become unfit or impossible places of worship? Nothing of the sort; he means that neither must be regarded as a superior or exclusive place of worship, on the ground that a spiritual God can be worshiped in spirit and in truth at any place.

These examples are sufficient to show that such strong, hyperbolical statements were not unusual in our Lord's teaching. A fair consideration of the circumstances and of his teaching as a whole will enable us correctly to interpret such passages. When he says, "Treasure not for yourselves treasures upon the earth," we understand him to forbid his disciples to set their hearts on earthly riches to the neglect of higher interests. Rather than do that, "Sell that ye have and give alms." Be generous in giving rather than greedy in accumulating. And when he says, "Seek not ye what ye shall eat and what ye shall drink," he certainly does not mean to encourage idleness and vagabondage. If we do not work for ourselves others will be burdened with our support. Those who interpreted these commands literally and became "mendicant monks" and "begging friars" lost the spirit of our Lord's teaching in following the letter, and perverted it to sanction a course of life that was essentially criminal. The connection shows plainly that our Lord's purpose was to forbid worldly anxiety and encourage trust in the heavenly Father. "For all these things do the nations of the world seek after : but your Father knoweth that ye have need of these things." And when the Holy Spirit said, " Be ye free from the love of money ; content with such things as ye have," he does not forbid accumulation. To be content with what we have is not inconsistent with strenuous effort to gain more. A discontented and complaining spirit is wrong, no matter how small may be our worldly success ; but one need not have that in order to acquire property.