of it.' Colour
is lent to this interpretation by the fact that similar words
and phrases were used to emphasise the prevalence of charity and
benevolence in later communities of Christians, amongst whom, as
we know from other sources, the right of private property was fully
admitted. Thus Tertullian wrote:[3] 'One in mind and soul, we do not
hesitate to share our earthly goods with one another. All things are
common among us but our wives.' This passage, if it were taken alone,
would be quite as strong and unambiguous as those from the Acts; but
fortunately, a few lines higher up, Tertullian had described how the
Church was supported, wherein he showed most clearly that private
property was still recognised and practised: 'Though we have our
treasure-chest, it is not made up of purchase-money, as of a religion
that has its price. On the monthly collection day, if he likes, each
puts in a small donation; but only if he has pleasure, and only if
he be able; all is voluntary.' This point is well put by Bergier:[4]
'Towards the end of the first century St. Barnabas; in the second,
St. Justin and St. Lucian; in the third, St. Clement of Alexandria,
Tertullian, Origen, St. Cyprian; in the fourth, Arnobius and
Lactantius, say that among the Christians all goods are common; there
was then certainly no question of a communism of goods taken in the
strict sense.'

[Footnote 1: _Dissert. ad Hist. Eccles._, vol. ii. p. 1.]

[Footnote 2: 'The Political Theory of the Ante-Nicene Fathers,'
_Economic Review_, vol. ix.]

[Footnote 3: _Apol._ 39.]

[Footnote 4: _Dictionnaire de Theologie_, Paris, 1829, tit.
'Communaute.']

It is therefore doubtful if the Church at Jerusalem, as described in
the Acts, practised communism at all, as apart from great liberality
and benevolence. Assuming, however, that the Acts should be
interpreted in their strict literal sense, let us see to what the
so-called communism amounted.

In the first place, it is plain from Acts iv. 32 that the communism
was one of use, not of ownership. It was not until the individual
owner had sold his goods and placed the proceeds in the common fund
that any question of communism arose. 'Whiles it remained was it not
thine own,' said St. Peter, rebuking Ananias, 'and after it was sold
was it not in thine own power?'[1] This distinction is particularly
important in view of the fact that it is precisely that insisted on by
St. Thomas Aquinas. There is no reason to supp