The infant Christianity, moreover, in this only followed the footsteps of the Essenes, or Therapeutæ, and of the Jewish sects founded on the monastic life. A communistic element entered into all these sects, which were equally disliked by Pharisees and Sadducees. The Messianic doctrine, which was entirely political among the orthodox Jews, was entirely social amongst them. By means of a gentle, regulated, contemplative existence, leaving its share to the liberty of the individual, these little churches thought to inaugurate the heavenly kingdom upon earth. Utopias of a blessed life, founded on the brotherhood of men and the worship of the true God, occupied elevated souls, and produced from all sides bold and sincere, but short-lived attempts to realize these doctrines.
Jesus, whose relations with the Essenes are difficult to determine (resemblances in history not always implying relations), was on this point certainly their brother. The community of goods was for some time the rule in the new society.[1] Covetousness was the cardinal sin.[2] Now it must be remarked that the sin of covetousness, against which Christian morality has been so severe, was then the simple attachment to property. The first condition of becoming a disciple of Jesus was to sell one's property and to give the price of it to the poor. Those who recoiled from this extremity were not admitted into the community.[3] Jesus often repeated that he who has found the kingdom of God ought to buy it at the price of all his goods, and that in so doing he makes an advantageous bargain. "The kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath and buyeth that field. Again, the kingdom of heaven is like unto a merchantman seeking goodly pearls; who, when he had found one pearl of great price, went and sold all that he had and bought it."[4] Alas! the inconveniences of this plan were not long in making themselves felt. A treasurer was wanted. They chose for that office Judas of Kerioth. Rightly or wrongly, they accused him of stealing from the common purse;[5] it is certain that he came to a bad end.
[Footnote 1: Acts iv. 32, 34-37; v. 1, and following.]
[Footnote 2: Matt. xiii. 22; Luke xii. 15, and following.]
[Footnote 3: Matt. xix. 21; Mark x. 21, and following, 29, 30; Luke xviii. 22, 23, 28.]
[Footnote 4: Matt. xiii. 44-46.]
[Footnote 5: John xii. 6.]
Sometimes the master, more versed in things of heaven than those of earth, taught a still more singular political economy. In a strange parable, a steward is praised for having made himself friends among the poor at the expense of his master, in order that the poor might in their turn introduce him into the kingdom of heaven. The poor, in fact, becoming the dispensers of this kingdom, will only receive those who have given to them. A prudent man, thinking of the future, ought therefore to seek to gain their favor. "And the Pharisees also," says the evangelist, "who were covetous, heard all these things: and they derided him."[1] Did they also hear the formidable parable which follows? "There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: and there was a certain beggar named Lazarus, which was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;[2] and in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things; and likewise Lazarus evil things: but now he is comforted and thou art tormented."[3] What more just? Afterward this parable was called that of the "wicked rich man." But it is purely and simply the parable of the "rich man." He is in hell because he is rich, because he does not give his wealth to the poor, because he dines well, while others at his door dine badly. Lastly, in a less extravagant moment, Jesus does not make it obligatory to sell one's goods and give them to the poor except as a suggestion toward greater perfection. But he still makes this terrible declaration: "It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God."[4]
[Footnote 1: Luke xvi. 1-14.]
[Footnote 2: See the Greek text.]