of life
would speedily transform society, there is considerable diversity of
opinion as to the proper attitude of Christianity to _social problems_.
The outward reconstruction 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 necessary instrument in the Church's work. It may be
consecrated like every other gift to the service of Christ. But there
are mighty forces enlisted against its best usefulness, and only
through the fullness of Christian grace can its good work be done.
What Jesus does condemn however is the predator