| On of social order was not, it must be admitted, the primary aim of Jesus: it was rather the spiritual regeneration of the individual. But such could only become a reality as it transformed the entire fabric of life. (1) Christ's teaching could not but affect the organisation of industry as well as every other section of the social structure. Though Jesus has many warnings as to the perils of riches, there is no depreciation of wealth (in its truest sense). It is true He refuses to interfere in a dispute between two brothers as to worldly property, and repudiates generally the office of arbiter. It is true also that He warns His disciples against covetousness, and lays down the principle that 'a man's life consisteth not in the abundance of the things which he possesseth.' But these sayings, so far from implying disapproval of earthly possessions, imply rather that property and trading are the indispensable basis upon which the outward fabric of the social order is built. Christ does not counsel withdrawal from the activities of the world. He honours work. He recognises the legitimacy of trading. Many of His parables would have no meaning if His attitude to the industrial system of His day had been one of uncompromising hostility. He has no grudge against riches in themselves. In the parable of the talents it is the comparatively poor man who is censured while the rich is commended. To sum up what Jesus thought about wealth is not easy. Many have thought that He condemned the holding of property altogether. But such a conclusion cannot be drawn from His teaching. Possessions, both outward and inward, are rather to be brought to the test of His judgment. His influence would rather bring property and commerce under the control of righteousness and brotherhood. His ideal of life is to be attained through learning the right use of wealth rather than through the abolition of it. Wealth {240} can be used for the kingdom of God, and it is a n |
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