Socialism of Christ

by Austin Bierbower

  In the temptation in the wilderness the devil, knowing that Christ purposed to establish a community, and impliedly to raise the means therefor, thought to attack Him on this as His weakest point, and so in his first temptation, tried to induce Him to make bread. "If thoubethe Son of God," he said, " command that these stones be made bread," as much as to say, Furnish bread to the people and they will follow you; or, show them that you can do it, and it will have the same effect. For the devil said this in contemplation ol Christ's mission. For when Jesus refused to comply, he offered to give Him the kingdoms of the world by another process, and for another service, namely, if He would bow down to him, as explained before.

  That Christ actually did furnish bread to the people, is evident from several incidents of the Gospels. He fed five thousand at once, and at another time an indefinitely large number. The writers say He did it by miracle; but those who doubt the miraculous part of the account may yet believe that He furnished them food; which if He did, and did not do by miracle, He could have done only out of contributions made to a common fund; for He, Himself, had nothing. That He was accustomed to provide His followers with food, through their co-contribution, or otherwise, we further learn from the fact that, as the Gospel represents, many people followed Him merely for the loaves and fishes, that is for their support, when they had, perhaps, no sym pathy with the principles underlying His com munity; just as many now enter the socialistic communities for selfish ends.

  Another idea of the community is that the supply just spoken of shall be strictly according to the wants of the individual, just as the contributions made shall be according to the ability of the respective parties, or, as expressed in the formula of the Icarians, "From each according to his ability; to each according to his wants."

  That is, there is to be a mutuality of duty and privilege; not a living by the idle off the industrious, nor an indulgence by anybody in useless and ruinous luxuries. Ask, seek, knock, says Christ, and you will get what is wanted; not a stone when you need bread, nor a serpent when you need fish, nor in any respect one thing when you need another. "Your Heavenly Father knoweth how to give good gifts to them that ask Him." "Therefore," He says, in contemplation of this mutual duty, "all things that ye would that men should do to you, do ye even so to them " In other words, ask and require of others only those things that you need, and would grant to them, and likewise, conversely, grant to them what you would like to have yourselves.

  This strict distribution according to the wants of the individual, and not according to his earnings, or his deserts, is taught in the parable of the laborers in the vineyard. The master, whom He likens to the head, or executive officer of the community, went out at the third, sixth, ninth, and eleventh hour respectively, and each time sent laborers into his vineyard, and yet, though some worked nine, and others six, and others three, and others only one hour, he gave to all alike, showing that their equality is to be respected notwithstanding their difference of

  Socilism of Christ—8

  service. He taught simply that every man has a right to what he needs, and can of right claim no more. He has a right to this wherever he can get it, and against whoever may keep it from him; and whoever has more than this has it by unlawful appropriation. "La propriete c'esi level."

  His disciples, on going through the fields, plucked the ears and ate, no matter to whom the corn belonged, proceeding on the principle, apparently, that the world owes them a living, and that if it does not give it to them they may take it. And when the people found fault with this, He justified it, and even approved the extreme example of David, who, when hungry, ate the shew bread of the temple, which it was not only not lawful, but sacrilege to eat; teaching the people that both property and sanctity must give way before human want.

  Likewise, when He was once coming near Bethpage, He sent His disciples before Him to the village with instructions to take anybody's jackass that they should find, and if questioned as to the right or propriety of so doing, to simply say that "the Master hath need of him."

  Having overturned the maxim that force makes right, Christ now establishes the better maxim, that want makes right, in all of which however, He preserves the right and the duty as mutual. "For," He says, as His universal rule, ' 'Whatsoever ye would that men should do to you, do ye even so to them;" so that while you can demand and take what you need, you must give up what you do not need, to others who do need it. " He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise."

  We must, He says, be like God in this respect, " who sendeth His rain upon the just and the unjust;" that is, on every one who needs it, and not on those only who have deserved it. Need being set in contradistinction to merit, God favors the needy rather than the good. " God is no respecter of persons," and we should not be. His grace, or favor, is free ; and His impartations are to be understood as pure gifts, and in no respect deserved by us. Free and unmerited rewards and goods are to be the order of the new kingdom ; where the needy, the hungry, the thirsty, the naked may come ; and where we, unless we in turn minister to these, cannot fulfill the requirements of God's kingdom.

  We have this lesson beautifully taught in the parable of the lost sheep, the lost coin and the lost son. When a sheep is lost from the flock more attention is bestowed upon it by the shepherd, until it is restored, than upon the ninety and nine which went not astray ; because these last do not need the attention. When a piece of money is lost, it is hunted, and, when found, is rejoiced over more than all the rest of the pile that did not require such solicitude. And when the prodigal son, who had already got and spent all that was his own, (and that too in riotous living and among harlots,) was in want, he was received back and provided for as if he had not forfeited his claim to his father's remaining estate.

  Wherever there is a want, there is a supply ; so that when, on the one hand, you feel that want, you may demand the supply; and when, on the other, you see it in another, you should furnish the supply. No matter how the want be deserved, or the supply be earned, whoever has either has the right or the duty of the satisfaction. The sullen brother of the prodigal, who objected because the undeserving spendthrift is resupplied as to his wants, is reproved by the father with the suggestion, "All I have is thine;" as indeed is all the property of a family or community the possession of every member of it. Strict desert must never be made the measure of supplying wants, although it should be made the lowest limit ^aspired to in bestowing labor. Aim always to de your duty at least; but do not restrict your awards within the measure of the faithfulness of others. In the community, as we have seen, it often occurs, and necessarily so, that "one soweth and another reapeth ; " many a one " reaping where he has not sown and gathering where he has not strewed." Sow where you can; reap where you must. Induce others also to sow all they can ; but never restrain them from reaping what they need. The individual cannot in a community get his own results pro tanto. As each labors for all, his results are lost in the whole ; and as all labor for each, each gets the advantage, not of his individual production only, but of the cooperation of all. Therefore, says Christ, "I sent you to reap that whereon ye bestowed no labor; other men labored and ye are entered into their labors."

  And, as we have already explained, when the community was subsequently attempted, and got in practical operation, this principle was still kept steadily in view. For, as we have seen, "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. Neither was there any among them that lacked; for as many as were possessors of lands or houses sold them, and brought the price of the things that were sold, and laid them at the apostles' feet; and distribution was made to every man according as he had need."

  And then the writer enumerates some of the incidents of the working of this enterprise; how they came, one after another to give up their goods and unite with the community; some acting in good faith and others trying to
deceive, or keep back part of their property; and the disapproval of this latter conduct by the communistic managers who insisted on conformity to their principle throughout, and the summary punishment of the delinquents. "Andjoses * * having land sold it, and brought the money and laid it at the apostles' feet. But a certain man, named Ananias, with Saphira 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, 'Why has Satan, (the prince, as he explains, of the powers of this world,) filled thine heart to lie to the Holy Ghost, and to'keep back part of the land. While it remained was it not thine own ? And after it was sold was it not in thine own power ? Why hast thou conceived this thing in thine own heart ? Thou hast not lied unto men, but unto God."

  And then follows the sudden death and sequestration of Ananias for this offence. Then his wife came in, and Peter said unto her, ' Tell me whether ye sold the land for so much,' and she said, 'Yea, for so much.' Then Peter said unto her, ' How is it that ye have agreed together to tempt the spirit of the Lord," etc; when her death and removal likewise follow by the same hands as her husband's. "And great fear,"we are told, "came upon all the church, and upon as many as heard these things. * * And of the rest durst no man join himself unto them; but the people magnified them, and believers were the more added, * * multitudes both of men and women. * * And the multitude of them that believed were of one heart and one soul; neither said any of them that aught of the things which he possessed was his own, but they had all things common."

  We learn, too, from the same account, that the apostles carried this work beyond the local community actually established at Jerusalem, and applied the principle to dealings with their brethren in other parts of the world; that is, there was a partial application of the communistic principle to localities where the community was not yet established, though doubtless in contemplation of the complete establishment of the community everywhere. It is related that 'the disciples, every one according to his ability,, determined to send relief unto the brethren which dwell in Judea; which also they did, and sent it to the elders by the hands of Barnabas and Saul;" showing, at least, that the disciples were united in their money interests, as well as in their political and religious faith.

  We find, subsequently, when it was thought that the principle was not faithfully carried out, that a trouble arose, as there always will among communists who in their ultra radicalness and independent individuality of thought can never largely or long agree, but will have each his irreconcilable views and system to tenaciously maintain. Some of the Greek widows, it seems, complained because of partiality shown, so that the work had to be further subdivided, as is always necessary with an increase of dimensions and complications in a community. Elders were accordingly appointed and installed to look more particularly after such matters; for, the apostles said, "It is not meet that we should leave the Word of God and serve tables." In fact the Acts of the Apostles shows that about all the difficulties, and measures to meet the difficulties, took place, that ordinarily do in a modern socialistic community; although all things as far as possible were regulated on the principle above stated.

  The next idea of a community is so to organize the people therein, that the requisite equality of all shall be secured, and at the same time that all the people shall work at some useful occupation, according to their capacity and qualifications, all serving and all getting served, without any menial degradation on the part of any.

  In all the communities hitherto attempted, the work has, with this view, been so apportioned that each could pursue such occupation as suited him; one agriculture, another gardening, another medicine; some being chosen to official positions for a limited term, such as president, treasurer or head of a department, and yet all be eligible to all places as the majority should appoint, without any rank, title or exclusive privilege for any, and without compelling, more than is necessary, any one to pursue an occupation for which he has no liking, but dividing up the undesirable work among all equally.

  We say something like this has always been attempted, and this was attempted in the community of the early Christians. The general principle is clearly set forth in the utterances of Jesus already quoted; where, when there was a

  strife among them which should be the greatest in this new kingdom, He said: "The kings of the Gentiles exercise lordship over them, and they that exercise authority over them are called benefactors. But ye shall not be so, but he that is greatest among you let him be as the younger, and he that is chief as he that doth serve. For whether is greater, he that sitteth at meat or he that serveth? Is not he that sitteth at meat? But I—the principal, the Cabet, the Pythagoras, the Zinzendorf—am among you as one that serveth." And elsewhere He says, "He that jvould be greatest among you let him be the servant of all."

  Though their tasks and positions may be different, and those of some be more desirable than those of others, He said to them, "Ye are all brethren." "One soweth and another reap- eth;" one does one work, and another another, but still they are all children of the same social family; sons, not servants; members of the same household; heirs and joint heirs with Christ to the whole kingdom, rulers, kings, priests-—anything whatever—with promises of crowns and thrones and starred diadems, but still workers,

  ministers, laborers in His vineyard, stewards of His household, and all "workmen that need not be ashamed."

  And though to one he gave ten talents, and to another five, and to another two and to another one, and although consequently one did ten times, and another five times, and another two times as much work, according to their respective capacities, physical and intellectual, yet all are to have the same social position and rights. If some are given more responsible work than others to do, it is only because they are deemed more capable of doing it; each one working* according to his ability, and receiving according to his wants, in which the great worker may be the little wanter, and in which all reap where they bestowed no labor; the great and the strong thus taking care of the weak, rather than making the weak take care of them, as in the individual system.

  Responsible and able men are to be put in the chiet places, but only as servants and stewards for the benefit of the rest. "Who, then," says Christ, "is that faithful and wise steward whom his lord shall make ruler over his household to give them their portion of meat in due season? Blessed is that servant whom his lord, when he cometh, shall find so doing. Of a truth I say unto you he will make him ruler over all that he hath. * * For unto whomsoever much is given much will be required, and to whom men have committed much they will ask more."

  And when they have done all, He says, they deserve no special gratitude, and will get no special reward, for they have only done their duty, it being their duty from the very fact that they could do it, or, as He elsewhere puts it: "Doth he"—the master—"thank that servant because he did the things that were commanded him? I trow not. So likewise ye, when ye have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do."

  The great will therefore be the servants of the least; and the chief of all, the Master Himself, "will gird Himself, and make them sit down to meat and will come forth and serve them."

  We have already quoted Christ's characterization of the inequality practiced in the outside world, which He places in contrast with the equality that is to be practiced in His kingdom. "But which of yo'u," He asks, referring to the manner of life outside of the community, "having a servant plowing or feeding cattle, will say unto him, by and by, when he is come from the field, Go and sit down to meat; and will not rather say unto him, Make ready wherewith I may sup, and gird thyself and serve me till I have eaten and drunken, and afterwards thou shall eat and drink ? " But in the new kingdom, on the other hand, there is to be no such priority. Though the work of both classes is to be done, it will be done by all without any distinction between the high and the low. Instead of the previ
ous disparity between the server and the served, "the Master Himself," He says, "will gird Himself and make them sit down to meat, and will come forth and serve them." In other words, according to Christ, the old method will be reversed. The servants will be the served, and the Master will be their waiter.

  St. James, in speaking of this equality, says, touching the new state of things, " My brethren, have not the faith * * * with respect of persons. For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment, and ye have respect to him that weareth the gay clothes, and say unto him, Sit down there in a good place, and say to the poor, Stand thou there, or, Sit here under my foot-stool, are ye not then partial in yourselves, and are become judges of evil thoughts?" And He further adds, condemning the former ascendancy of the rich, which is now to be changed. "Hearken, my beloved brethren. Hath not God chosen the poor of this world, rich in faith and heirs of the kingdom which He hath promised to them that love Him ? But ye have despised the poor Do not rich men oppress you and draw you before the judgment seats? Do not they blaspheme that worthy name by which ye are called ? If ye fulfill the royal law according to the scripture, Thou shall love thy neighbor as thyself, ye do well. But if ye have respect to persons ye commit sin and are convinced of the law as transgressors."

  2. Duties And Restraints—Such are, in general, the principles of communism, and such were the utterances and acts of Christ and His followers calculated to inculcate these principles and render them intelligible in their fullness of meaning. It was not enough, however, to adopt such principles and cause them to be adopted by His followers. It was necessary to translate them into fact, actualizing the idea in the de facto community. Christ, accordingly, gave practical advice and direction for work, as well as theories and promises for belief. He encouraged diligence, responsibility, prudence and whatever else was required in the task of establishing or successfully carrying out these ideals. After inculcating, therefore, the doctrines mentioned and urging their acceptance in all their implications, He distinguished between the theory and the service to be rendered, a difference which was subsequently transformed into that of the theological distinction between faith and works.