A history of social thought

by Emory S. Bogardus

Jesus recognized woman as equal with man spiritually. His attitude toward his mother and the other women of his day was one of respect, chivalry, and gentleness. He laid the foundations of a social process in which women function on terms of equality with men.

Honor to parents and honor to wife must be supplanted by honor to children. Jesus worshiped little children. In them he saw the innocence and purity of God. When he wished to describe the attributes of the Kingdom, he selected a little child and held him up as typifying the simple, natural spirit of perfect living. Although without children himself, Jesus loved little children, choosing them for special honors, and declaring that of such is the Kingdom of God. It is not God’s will that one of these little ones should perish; it is the stupidity of man and the lack of social conscience that causes a high mortality rate of little children. He who harms the trustful child shall be cursed. It were better for such a miscreant that a millstone were tied about his neck and that he were thrown into the sea.[VIII-21]

In regard to the influence of private property Jesus was fearful. His zeal for and whole-hearted loyalty to spiritual values made him suspicious of vested interests. He repeatedly warned in vigorous language against the lure of gold and the baneful influences of material wealth upon the attitudes and acts of the individual. He himself showed no interest in owning property. He lived without a home of his own and without private means. If he had possessed these, his life-work probably would have failed. He urged his disciples to remain free from the desire for money; he even commanded them to rely for the means of material subsistence upon the people with whom they labored. Jesus believed that private property hindered the realization of the principle of brotherhood of man. He made a sharp distinction between the interests of God and mammon. He believed that these two sets of interests are diametrically opposed to each other. To the extent that the individual relies upon property, he separates himself from God and the things of the Spirit. The disciples were instructed to scorn, not only the earning of wealth, but if they possessed earthly goods, they were to sell these and give the proceeds to the poor.[VIII-22] The disciple of the spiritual life must divorce himself from the love of monetary gain.

Toward the poor, Jesus was sympathetic. The Gospel shall be preached chiefly to the poor, not because the poor, per se, need it more than the rich and not because the poor should be specially favored, but because they recognize their needs. They are in a receptive attitude whereas the attitude of the rich has been calloused by their wealth. The response to the Gospel is not likely to be whole-hearted by persons who possess an extensive interest in riches.

Jesus taught a spiritual socialism. He thought in terms of spiritual love for all persons, not of material well-being for the proletariat. But he seemed to prefer the company of the poor. Blessed are the poor, was his attitude; for they are in a frame of mind which makes them fit subjects for the perfect Kingdom. The possession of property gives the individual a feeling of self-exaltation; poverty gives rise to humility—a cardinal virtue of the Kingdom.

Jesus did not attack poverty with preventive measures. Poverty will continue to exist.[VIII-23] Perhaps it is well that it should continue, for a nation of economically satisfied people might not be religiously minded. It is harder for a camel to go through a needle’s eye than for a rich man to get into the swing of an untrammeled social process. Woe unto the rich, because they are self-centered, materially inclined, and pleasure-loving. The man who pulled down his barns in order to build larger barns, saying to himself, “Take thine ease, eat, drink, and be merry,” is scathingly condemned by Jesus.[VIII-24] He is ostracized from the ideal society. In the story of Lazarus and the rich man, the former is carried to Abraham’s bosom, but the latter, in torments, begs for a cup of water and the company of Lazarus. He wanted Lazarus sent to him; he longed for the company of him whom he once ignored. The attention of Jesus was continually centered on the dangers of wealth, but rarely on the need of preventing poverty.

Zaccheus, a rich man, was called as a disciple of Jesus. But before the discipleship began, the superintendent not only had to come down from the mulberry tree and declare his allegiance to God, but he had to become socially converted as well. He promised to give one-half of his wealth to the poor and to restore falsely acquired possessions fourfold.

Then there was the rich young man who came to Jesus, asking how he might obtain admittance to the Kingdom, declaring that he observed the commandments. One more thing, however, was required of him, namely, that he sell all his possessions and give the returns to the poor. Only by so giving might he have treasure in the social Kingdom.

The teaching of Jesus concerning the Sabbath throws light on the exceedingly human element in his thought. The Sabbath is a special day for doing good deeds.[VIII-25] The Sabbath is to be treated not primarily from the standpoint of religious rites but from the viewpoint of human welfare. Works of necessity, and deeds of mercy and kindness to man and beast are proper to the Sabbath.[VIII-26] Man was not made for the Sabbath, but the day of rest and good deeds was designed for the benefit of man.

The attitude of Jesus toward the problem of peace versus war has aroused considerable controversy. There are certain of his sayings which seem to contradict each other. But an analysis of all his teachings demonstrates that his emphasis was on peace. The exceptions to the rule will be stated first.[VIII-27] On one occasion he said: I came not to send peace, but a sword. The context shows that Jesus was speaking in an individual and not a national way. He had in mind the conflicts which arise between the individuals who are converted to the ideals of the Kingdom and those who are not. Jesus explained that those who love him must do so even at the expense of forsaking father and mother.[VIII-28] Loyalty to the Kingdom may mean that the son will oppose the practices of his father in business, the daughter will object to the time wasted in the unChristian practices of her mother, the parents will protest the sowing of “wild oats” by son or daughter.