Chapter 8

A man in a trusteeship, if he is honest, will not waste or squander the property entrusted to his care. He will treat fairly and honestly all men who work for him. The men working for him will feel that they are also trustees seeking to use their skill and time, so that the best interests of God and man may be served.

Man's Right to Hold Property and Do Business is recognized by Christ. In the parable of the pounds (Luke 19:12-26) He commends those who used the money in trading to gain more and were ready when "the nobleman" returned to render a good account. He condemns the man who having received one pound made no effort to increase it. He says, "If ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches" (Luke 16:11). He made no demand of His disciples, so far as the record shows, to give up their property. The case of the young man of great wealth (Mark 10:17-27), who would follow Christ, and of whom Jesus required that he should divest himself of his property, is fully in accord with Jesus' teaching concerning wealth and the holding of property. The key to the whole matter, on this point, is found in what Jesus says of this very case, "How hard it is for them that trust in riches to enter into the kingdom of God" (Mark 10:24). This young man did not possess his wealth but his wealth possessed him, he was the servant of his money. Jesus' teaching is that a man should hold money in trust. Jesus warned men of the risk of possessing property, lest it become their master. Money, considered simply as money, is a hardening influence and in the restive desire to get more the best things in men are quite sure to be eliminated (Matthew 13:22). "The danger lies in the power of money to gather affection and to absorb trust, thus displacing God" (Matthew 6:19,20,24; Luke 18:24; 12:15).

The Reckoning.--There comes a time when every trustee is called upon to render an account of how he has administered the business entrusted to his care (Matthew 25:19; Luke 19:15). This time may be long delayed, and in the meantime many abuses may grow up, and it may appear that no accounting will ever be demanded; these conditions are plainly pointed out by Jesus in the parables of the vineyard (Luke 20: 9-16) and the tares (Matthew 13:24-30), but it is also made equally clear that in the end every man's work shall be judged.

In this reckoning there can be no making of things appear as they are not. There can be no juggling with the accounts. Every business man must show his books (Revelation 20:12) and how he has dealt with that which was entrusted to his care (1 Corinthians 3:11-15; Romans 2:16; Matthew 25:31-46).

It is the looking forward to the time of reckoning which makes men, who are in offices of earthly trust, pay careful attention to the investment of funds and painstakingly investigate the security offered. Jesus would have every man equally careful in the investment of his time, labour, talent and money for he will surely be called upon to give an account of his stewardship.

In the uncertainty of the time of reckoning every business man is expected to be ready for an investigation at any time when the examiner shall appear (Matthew 24:42-51; Mark 13:34-37; 1 Thessalonians 5:6).

The Profit of business done, as a service in the sight of God, is declared to be sure and large. Whatever sacrifices may have to be made will be more than amply repaid (Matthew 19:27,29; Luke 19: 16-19).

It is a well-known fact that, in the business world at large, there is a very great percentage of failures and too many mark not only wrecks of business, but of characters. The reason often given is that the eye is fixed too frequently and earnestly on immediate and large profits for self. But no man ever yet made a failure who openly and honestly sought in his business to be of service to God and his fellow men. Real failure in business is a failure in character. A business man may be carried down by unexpected circumstances or the fall of other firms but, if he keeps his character intact, he is no failure; on the other hand a man who has taken a selfish advantage of others may be made rich in goods, but he is a rank failure in character. The standard of character in business is after all that by which the small or the large dealer in any kind of goods is judged, and by business men themselves; business transactions are constantly being raised to a higher level by the enforcement of this standard.

PRINCIPLES

If employers and employees are ever to be brought into harmony, strikes and lockouts abolished, the industrial forces attain to their highest efficiency and the products of the world distributed with the utmost facility, it must all come about not by the invoking of courts of law, but by the bringing in of a new sentiment and the adoption of certain principles. A sentiment is at the base of the present troubles and, until it is changed, they will be likely to continue and the world at large will suffer the consequences. So long as men think only of the inequalities of life--and there are glaring inequalities--the unfair distribution of wealth and the comparatively obscure positions which they hold, they will be discontented and will fight to better themselves, no matter who suffers. The spirit of discontent and contention finds lodgment in the heart of the humblest working man, up through all grades, to that of the richest employer, for no man, however wealthy, ever thinks he has enough of this world's goods; those who have the most are often the most eager in grasping for more. Courts of law can only regulate the more flagrant outbursts of the prevailing sentiment, they do not and cannot remedy the causes.

What are some of the principles which are destined to help the industrial world out of its difficulties?

The Observance of the Golden Rule.--"Therefore all things whatsoever ye would that men should do to you, do ye even so to them" (Matthew 7:12). Just before giving this rule Jesus was speaking of a man whose chief object was to serve God (Matthew 6:33) and in the beginning of the Sermon on the Mount, He showed the blessedness of the character which was to be sought (Matthew 5:1-16), before this rule could be rightly carried into practice in any life. "Thou shalt love thy neighbour as thyself" (Matthew 22:39) is in the same line of thought as this rule, but, and here is the point, we do not want certain men to love us as they love themselves, the thief, the gambler, the drunkard, and we do not want them to do to us as they do to themselves.

In order then that this rule be rightly observed there must be first an avowed allegiance to God. "Thou shalt love the Lord thy God" (Matthew 22:37) precedes the command to "Love thy neighbour." It is only when men love God aright and obey His commandments that they can come into proper relations with their neighbours.

Hence, in seeking God first and obeying the Golden Rule, the whole outlook of employer and employee will be changed, the attention will not be fixed upon the inequalities of life or the making of a fortune, but upon the desire to be of service; each man will look into his work to improve it and seek to help his neighbour; whatever the compensation, he will seek to do his best, serving as in the sight of God. "A just consideration of the rights of others is the very beginning and end of true social economy." It is difficult to enforce any law which works against a public sentiment, but let the latter be in favour of the former and the law will enforce itself. Let the sentiment in the industrial business world be in favour of a supreme service and the difficulties and trials of strikes and lockouts would disappear; the energy, time and money now spent in fighting could be turned to the benefit of employer, employee and consumer.

Cooperation.--Jesus never set class over against class. He mingled with the wise and the unwise, the rich and the poor. He sought to draw men together in a common brotherhood; this brotherhood was not composed of employers or of men who worked at a certain trade but of those who sought to build up the kingdom of righteousness.

There is cooperation to-day amongst men but it is the coming together to build up some trade and make it strong that it may contend more stoutly for its rights. There have been various attempts for the federation of unions, but they have too often been for the purpose of coercing a like federation of employers' unions into taking a desired course of action. The world awaits a cooperation of all men in the business world upon the basis of love for each other and seeking for the best interests of all concerned. This again is a sentiment but it is one which must work against the prevailing sentiment of selfishness and looking out for self alone, if ever a better state of things is to be brought about.

The Acceptance of Jesus Christ as the Great Example and Leader.--No man was ever so marvellously endowed with power as Jesus, yet that power was used for the good of mankind. He said "All power is given to Me in heaven and in earth" (Matthew 28:18). He made it a proof of His business on earth that the blind received their sight, the lame walked, the lepers were cleansed, the deaf heard, the dead were raised (Matthew 11:2-6).

The man who follows Christ is the one who makes his business minister to the wants of men and helps them to better conditions, whether he be ruler or ruled.

The glory is that, to-day, there are many men who are trying conscientiously, in the ranks of the employers and employees, to carry out the Golden Rule, cooperate with their fellow men and to follow Christ in His business of ministering to men.

QUESTIONS

What can be said of the ideal in the business world; fight or service? What can be said of the ownership of property? Who is the owner of all? Who is a tenant at the will of God? What can be said of man as a trustee? What can be said of a man's right to hold property? What can be said of the reckoning? What of the profit? What are some of the principles which can help the business world out of its difficulties; the observance of the Golden Rule, cooperation, the acceptance of Jesus Christ as the Great Leader and Example?

STUDY XII

THE CHRISTIAN SOCIETY

Scripture references: Matthew 13:31-33; 5:21-24; Mark 8:1-9; John 2:1-11; Luke 5:29; 14:13; 1 Peter 2:17; Galatians 6:9; Matthew 11:28-30; 12:50; Luke 15:5,6,8-10; John 17:11-15; Luke 5:29,30; Mark 1:28-33; Matthew 6:33; Luke 12:13-15.

THE SOCIAL CIRCLE

The Word Society is used to designate the set of people with whom we are on more intimate terms of acquaintanceship--whom we call friends--and those whom we do not know so well, and whom we call acquaintances. The term society may also have other definitions, such as,

"1. A collective body of persons composing a community, or the aggregate of such communities. 2. A body of persons associated for a common object. 3. The more favoured class or classes, or the fashionable portion of the community."

The Extent of the social circle of any man or woman is largely dependent upon personal choice. There are persons who are exclusive in their preferences and who seek only the society of those of the same rank, wealth or profession as themselves. Hence the different classes in society at large. The pride of the poor often equals the pride of the rich in this matter.

The Character of a social circle is also dependent upon the convictions and opinions of those who compose it. There is a social conscience which is very lax in one group and will allow almost any departure from the moral law, but in another group it is very strict in its requirements. The social conscience is constantly weakened in one case by persons joining the first group, who are weak in moral principle; and as constantly strengthened by those, joining the second group, who are strong in the things which make for a right life.

The Example of Christ.--When Christ came upon earth He found that the rich and educated classes had largely withdrawn from all intercourse with those whom they considered beneath them. He also saw that the tone of society was arrogant and that of moral restraint there was none at all or it was exceedingly weak. The situation was such that many men despaired of anything better and were secluding themselves from intercourse with their fellow men. John the Baptist felt that he could not stem the tide of evil in society and retired to the desert to deliver his message. Those who contend for the regeneration of a corrupt society, and who are decidedly in the minority, always are prone to step outside and seek to do their work there, and sometimes it may be the best to do so.

Jesus however entered into the midst of society. He went to feasts (Luke 5:29,30; 7:36; 19:5). He was present at a wedding (John 2: 1-11). He said that the kingdom of God was like unto ten virgins who prepared to attend a wedding (Matthew 25:1-13). So constantly did He enter into social intercourse with men that the Pharisees and the scribes criticised Him severely for it (Luke 15:2) but Jesus justified His course in being "social to save" by the three parables; the lost sheep, the lost coin and the lost boy (Luke 15:1-24). He gave a great feast at which about five thousand men were present besides women and children (Matthew 14:15-21). He told what garments a guest should wear at a wedding, what seat he should take and who should be invited (Matthew 22:11-14; Luke 14:7-24). He did not wait for men to come to Him, but He went out to meet them by the seaside, and in the city. He sent His disciples out also that He through them might do as wide a work as possible. There is no trace of the recluse in Jesus. He desired to meet people of all classes and mingle with them. At the last He gathered His disciples about Him, in an upper room, and instituted a memorial supper as the chief ordinance of His church (Luke 22:19; Matthew 26:26-30).

Everything that Jesus did in meeting people in a social way had a purpose and that was to level up society and cause it to conform to the principles of the kingdom of God. Wherever He went He led the conversation to the better things of this kingdom. The man who quotes Jesus and His relation to society, as a justification of attendance upon numerous social functions, ought also to carry out the purpose of Jesus in bringing others to a better life; he ought also to lead the conversation to the same topics. If society sways any man from the right purposes of life, and he finds that he cannot breast its temptations he should remain out of it or increase his spiritual strength.

The Christian Society, composed of a body of persons associated for the common object of exploiting Jesus Christ and His principles, at first was almost wholly social. The early Christians met in each others' houses. They partook of meals in common after which they observed the Lord's supper. The basis of organization was the fraternal equality of believers. The barriers between the rich and the poor, the learned and the unlearned, seemed to drop of themselves. No pressure was brought to bear to force men together in this fraternal organization, but they were united by a common love for Jesus Christ, their Lord, and like Him they were at home in all social circles. No law, no urgency of appeal, no pressure, can to-day abolish class distinctions or the conflict between capital and labour. It is only when men's hearts are filled with love for Christ that they cease to antagonize and begin to care for each other and a true social bond is formed.

SOCIAL INSTITUTIONS

"There is no problem of importance to humanity which has not some relation to the Gospel of Christ."

There is a social question and it is a live question. It is closely related to the wrongs and inequalities of life, in wealth, in position, in privileges and in opportunities. There is a social impulse which causes men to get together in smaller and larger groups and through these groups to found institutions which will aid in abolishing the wrongs and in lessening the inequalities. It is in and through social institutions that the larger life of the individual is expressed and he is able to bring about certain results, working in connection with other individuals, which he alone could not bring to pass. In the social organism there is specialization of work, one member performing one function and another another and all working in harmony for a common purpose (1 Corinthians 12:14-27).

There are three great social institutions through which men seek the larger life, the family, the church, and the state. They exist in some form, elementary and crude it may be, wherever man is found.

Christianity entering into all human relations, has much to say about their construction and specific powers and duties. Its mission is not only to regenerate the heart of the individual but to penetrate and transform society. "Its work is to leaven the whole mass of human interests with a divinely purifying power. It touches every act and every relation of humanity with a life from above, and interpenetrates all that a man can do with a new spirit and a heavenly light. It affects governments, moulds education, rectifies manners, sweetens fellowship, makes the common ways of men better, healthier, happier, as well as holier. Its endeavour is to realize a divine society not hereafter only, but upon earth; to have the kingdom of God come not in the skies alone or in the future merely, but here and among men."

The Family.--This is the earliest and most primitive social institution. We are all born into some family, however imperfect its form. Upon the family depends in large measure the good or bad training of the children; here they receive their earliest impressions and what they are taught in the family often dominates all other instruction. If the bond between husband and wife is not regarded as binding and sacred the institution of the family becomes corrupt and a menace to the good order of society.

Jesus spoke in no uncertain way about the sacredness of the marriage relation (Matthew 19:3-9; 5:32) and the obedience which children owed to their parents (Matthew 15:4-6).

The Church.--Man has been called "a religious animal." His desire to worship is instinctive. He seeks the care and protection of a stronger power than himself. Even a man who says he has no religious opinions will often be found, when questioned, to hold most strongly to things which he believes. Individuals, then holding to certain religious beliefs, naturally come together and form groups in which they worship in common. This is the social impulse applied to worship, because man likes to do things in connection with his fellow men.

Christ sought to direct men to the proper object of worship (John 4: 23,24; 14:6-11), the way to pray (Matthew 6:5-15), the way to enter into life with God (John 3:1-21) and the character which was required of those who desired to lead the divine life (Matthew 5:1-16; chapters 5-7). Men who believe in the principles of Jesus Christ associate themselves together in a Christian church.

The Government.--Everywhere we find men uniting for mutual protection against their enemies, the guarding of property, the settling of disputes between individuals, the administration of justice and the exercise of other powers. This government may take different forms from the one man power in a monarchy to that of the most liberal democracy. The necessity for some form of government seems plain.

Christ recognized the duties which a man owed to the state when He said, in answer to the lawyer's question, "Is it lawful to give tribute unto Caesar, or not?" "Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's." He saw the corruption in the government of His times as plainly as any one, more plainly in fact, but He was showing the necessity of the functions of government. He submitted to the decree of the state condemning Him to death although He knew it to be unjust, and that the power was not with Pilate (John 19:10,11; Matthew 26:52,53).

What Jesus sought to do was to usher in a new kingdom of righteousness. He taught His disciples to pray for the coming of this kingdom upon earth. "Thy kingdom come. Thy will be done in earth as it is in heaven." He was continually speaking of this kingdom (Matthew 13:24-52). He declared that all nations should come to Him finally to be judged (Matthew 25:31,32). One great theme of the prophets of the Old Testament was the righteousness, purity and justice of the new government which God desires to set up amongst men.

Social damage comes to men and great evil is done to individuals when social institutions are not patterned after the plans given by Christ; these are divine institutions when they seek to approach to the divine ideal. Much of the unquiet and restlessness of the masses of men to-day and the great wrongs in the world are due to the tampering with the marriage relation, the substitution of the worship of wealth and worldly power for God, and the seeking of government positions, not to be of service to men under God but to rule over men.

Social health and vigour will come in the family, church and government when men turn again to God and obey and serve Him through the social institutions with supreme love and enthusiasm for His service.

SOCIAL AIMS

In Socialism.--There are many schemes presented to-day under the broad term of Socialism which have for their proposed end the betterment of the people, the abolishment of all wrongs and the bringing in of a new order of things; where every man shall do a minimum amount of work and receive a large return for what he does. These plans vary from the mildest of reforms--and from "the public collective ownership of land and capital and the public collective management of all industries" with the recognition of certain private rights--to the taking of all land and capital absolutely from private control, the abolishing of the right to hold private property, the giving up of the marriage relation, the suppression of the church and the renunciation of the government.

The trouble with extreme schemes of this sort is that they seek in the end to abolish the individual and private rights, even in marriage. But all social and moral health and wealth is but the aggregate of individual health and wealth. No community and no class of men are better than the men who compose them. If there are evils in the present system they would continue, in a magnified form, in the new. There is here the old political fallacy, made over into a new social fallacy, that by mere putting of the ballot into every man's hands the government would be purified of all its evils. We must begin with the individual to purify him before the state or society can be made much better. It is the levelling down, the bringing the better working man to the rate of work and quality of the poorer, which is sought, rather than the levelling up. The common goods scheme was tried early in the career of the Christian Church and it failed to work because of the element of selfishness which came in (Acts 2: 44,45; 4:34; compare 5:1-11); this has been the cause of the breaking up of numerous social and communistic settlements and communities.