This is the first instance of real communism that ever occurred in the world, and it was the logical product of the teachings of our Lord and his apostles. That it was the logical product, could be easily shown by argument on the language of Scripture; but it suffices that it was approved by Peter and the other apostles. They knew best; and, indeed, gave example by becoming members of the community. That it was the first instance of real communism, we assert without forgetting the Essenes, the Lacedemonians, and the like, from whose systems it is easy to distinguish the apostolic community of goods.
And here we ask particular attention to the grand and glorious trait which distinguishes Christian reductionism[185] from socialism, agrarianism, coöperation, and all other worldly plans of association.
The object of worldly association is merely to benefit its own members in secular welfare. It has no outflowing. It is a partnership for distribution of products, profits, pleasure, or knowledge among the members, contributors, or coöperators only. Thus it was with the Essenes. The principle and purpose of their community of goods was not the extension of its benefits to the neighbor. They had and enjoyed their wealth among themselves exclusively. Their associations were just as selfish as any individual; the only difference being that in one case it is a single person and in the other a company that is selfish, and clannishly withholds its own from the rest of the world. They did not practise true charity, that charity which goes beyond home. The communication of the Essenes began and ended at home. It did not, therefore, resemble the Christian charity described by St. Paul; they had no idea of it. Modern society has many examples of participation like that of the Essenes. The free-masons and other mutual aid societies are of this kind.
Of course, reciprocity or coöperation existed in the apostolic community; but this was only incidental and secondary. One of the main elements of charity is its universality, and therefore it extends far beyond mere mutuality. It gives—it is not a contract of exchange or insurance. Associations of the Christian kind do not limit themselves to themselves. Besides mutual help, they give help to any and all men. Indeed, most frequently Christian charitable institutions entirely lose sight of any mutuality. The members, as it were, forget themselves individually, think of no restitution, and have their whole attention and sentiments, with those of the company, fixed beyond their own wants and upon the alleviation of the burdens and pains of the poor in general. Every reader knows of many illustrations of this difference. We need not mention particular cases.
Indeed, the very nature of Christian charity precludes the limiting of benefits to the members of a society. Therefore, the moment any company resolves to contribute or work for the purpose of a division among its own members exclusively, it can have no claim to be acting on the principle of charity. Charity ignores any such distinction; she tends toward all men indiscriminately; she feels for them all alike, as brethren and neighbors; she sympathizes with all; she is spontaneous, she is expansive, she radiates. She loves; and her love overflows: then runs in diverging rills to every door.
Association recommends itself to the Christian from other considerations than those of economy, security against want, multiplication of productions, and increase of wealth. He enters into association to increase his power with God, to attract grace, to set up a common defence against sin, to have the strength of union against Satan, to have more time and opportunity to do good, and to do it more efficiently. The fundamental motive of the Christian throughout is love of God and man, piety and mercy. It is the spirit of sacrifice; it is actuated by no prospect of self-advantage; or, at worst, it expects personal advantage only through and under the universal good. This was the absolute self-abnegation and exuberance of love out of which the apostolic community spontaneously sprang.
It is an error to suppose that the primitive Christians abandoned their community of things upon their first dispersion or flight from persecution. (Acts viii. 1.) It continued long afterward, as we learn from the fathers of the church. Justin Martyr, (Apol. c. 2,) describing Christian society as it was in his time, (A.D. 150,) says,
"We who formerly delighted in adultery, now observe the strictest chastity; we who used the charms of magic, have devoted ourselves to the true God; and we who valued money and gain above all things, now cast what we have in common, and distribute to every man according to his necessities."
The writings of other primitive fathers contain similar passages.