BS 2417 .E3 D3 1922 c.l 
 Darby, James Ezra, 1856- 
 Jesus, an economic mediator 
 
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Jesus 
 An Economic Mediator 
 
 God's Remedy for Industrial 
 and International Ills 
 
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 Jesus x %o S cA k 5^' 
 An Economic Mediator 
 
 God's Remedy for Industrial 
 and International Ills 
 
 • By 
 JAMES E. V DARBY, Ph. D., D.D. 
 
 Pastor, First Baptist Church, New Brighton, Pa. 
 
 Author of "Darby's Old Testament Charts," "An 
 Analysis of the Acts and Epistles," etc. 
 
 New York Chicago 
 
 Fleming H. Revell Company 
 
 London and Edinburgh 
 
Copyright, 1922, by 
 FLEMING H. REVELL COMPANY 
 
 Printed in the United States of America 
 
 New York: 158 Fifth Avenue 
 Chicago: 17 North Wabash Ave. 
 London : 2 1 Paternoster Square 
 Edinburgh ; 75 Princes Street 
 
Foreword 
 
 THIS book does not pretend to be the Media- 
 tor: that function belongs to the Son of 
 Man. It does not pretend to be an economic 
 interpretation of the New Testament: that is too 
 large a task for so small a work. It is but a modest 
 attempt to show the need of a Mediator, and of a 
 reinterpretation of His words, and also to illustrate 
 some ways in which a new light might break out of 
 the Old Book, and by which it might be given its 
 rightful place in industrialism and internationalism. 
 This would add immeasurably to human happiness 
 and bring added honour to the Man of Galilee. 
 
 In the midst of changing thought and world-wide 
 unrest, Jesus Christ still stands as the central figure. 
 In Him, but in no other, all can unite. The economic, 
 social, industrial and international phases of His 
 teaching have been obscured. The emphasis has been 
 put upon the spiritual, to the neglect of its material, 
 aspects. 
 
 That the spiritual is of chief concern is not for a 
 moment denied ; but on the material side will be found 
 some of the rich treasures of His storehouse of in- 
 finite wisdom. The spiritual side of His teaching is 
 well established: there He is the Mediator. This 
 
 5 
 
6 FOEEWOED 
 
 work does not seek to detract an iota from it. It 
 only pleads for Jesus' ideal of salvation for the whole 
 person — for a spiritual, mental, moral and physical 
 salvation. We owe it to Him to give Him the place 
 of Mediator in industrial and international matters. 
 We owe it to capital and labour to provide a Mediator 
 who is just, fair and impartial. 
 
 The same application of Jesus' teaching that would 
 banish industrial and economic misunderstandings, if 
 applied to international problems, would cause wars 
 to cease. War prevention is treated but briefly, since 
 the same principles apply to both. A Mediator for 
 human differences would settle war problems, as truly 
 as the problems of industrialism. In fact, the prob- 
 lem is one, — namely, the problem of human differ- 
 ences. 
 
 The development of the theme seems to require 
 more than merely textual exegesis, since present-day 
 democracy, industrialism and internationalism are the 
 growth of certain forms of thought. These thought- 
 forms are closely linked with evolutionary theories, 
 the monarchical philosophy of the centuries, and also 
 the struggle for liberty from the days of King John, 
 at Runnymede, to the settling of America, and the 
 development of her resources which has given the 
 United States her place among the nations of the 
 world. This will account for some historical matter, 
 which otherwise might seem irrelevant. 
 
 Considerable space is given to Roman customs and 
 slavery, as it is there that infection seems to have 
 entered the ecclesiastical body; and to* make effective 
 
FOREWOED 7 
 
 the ethical teaching of Jesus it is necessary to sepa- 
 rate what He taught from the accumulations which 
 became more or less closely associated with it in the 
 early years of Christian theology. 
 
 In his Introduction to Political Economy, R. T. 
 Ely defines the word " economic" in the sense in 
 which it is generally used throughout these chapters: 
 " In so far as man is engaged in efforts to secure ma- 
 terial goods for the satisfaction of his wants, we may 
 speak of his activity as ' economic,' and the regular 
 succession of these efforts we may call his economic 
 life." It will be found set over against spiritual 
 values, in most instances. We use it in general as 
 the science which treats of the development of ma- 
 terial resources and the means and methods of living 
 well, for the family and the individual. It is used in 
 the sense of political economy only when it is applied 
 to matters of state. 
 
 It is impossible to acknowledge separately all 
 sources from which help has been received. Direct 
 quotations are indicated, and in most instances the 
 authors are given. However, much that has passed 
 through the author's mind is given in his own words, 
 while doubtless the thoughts belong to others. No 
 small part of the suggestive material has been drawn 
 from the mill workers, owners and managers in the 
 busy industrial district of which Pittsburgh, Pennsyl- 
 vania, is the center. The chapters were penned in 
 such bits of time as could be spared from a busy pas- 
 torate in that city. 
 
 Before being woven into book form, the substance 
 

 8 FOEEWOED 
 
 of most of these chapters was used in addresses to 
 audiences composed largely of workingmen, with al- 
 ways a few employers present. One of them deliv- 
 ered before a ministers' conference invoked two pri- 
 vate criticisms which have been kept in mind in the 
 preparation of the volume. The first was by a 
 veteran newspaper man, not a minister, who came to 
 hear the paper, and who said: 
 
 " That was a fine address, but it overshot the mark. 
 Labouring men do not understand such presentations, 
 and cannot be led to follow such lines of argument." 
 
 Then it was explained that the address had been 
 given to an audience of working folks and employers 
 before it was brought to the ministers, and that the 
 workingmen had requested its repetition at another 
 place. They both understood and appreciated it. 
 Not all workingmen and employers have been ready 
 to accept all the conclusions of the addresses, but they 
 have always understood them. Of course they were 
 intelligent, thoughtful men. That which men under- 
 stand in speech they will the more fully understood in 
 print. This will explain the plain, untechnical, and in 
 some instances unscientific, method of presentation. 
 It has been written for the general reader, not for the 
 scholar and investigator who has time and libraries 
 at his disposal. Foundation truths are dealt with, 
 rather than theories which as yet have but an aca- 
 demic interest. 
 
 The other very friendly and suggestive criticism 
 was this: 
 
FOEEWOED 9 
 
 " Bible students, and especially ministers, already 
 
 know that the gospel of Jesus applied to economic and 
 international problems would bring about their happy 
 solution. There is no need to argue that point." 
 
 Of course they do. They know a great deal more 
 about it than these pages attempt to present. How- 
 ever, their knowledge doesn't seem to have functioned 
 in the control of the forces which make for industrial 
 confidence and international peace. Admitting the 
 efficacy of the remedy, and having diagnosed the dis- 
 ease, it yet remains to apply the remedy to the dis- 
 ease, and that under conditions which are favourable 
 to a response to treatment. Is not this the weak spot 
 in the effort to cure industrial ills? This work pre- 
 sents a method of application which the author be- 
 lieves has not been presented heretofore, and which 
 is in keeping with the democracy of the age, the trend 
 of to-day's thought, and the teaching of the Master — 
 the remedy which divine wisdom has prescribed. Re- 
 membering the suggestion that the remedy is already 
 known, emphasis has been placed upon its application 
 — upon the method of treatment — rather than upon 
 the specific qualities of the remedy. 
 
 In selecting the data that is presented, only that has 
 been chosen which it is believed will demonstrate 
 some of the ways in which the remedy may be ap- 
 plied, and will show the fuller mission of Jesus as 
 Mediator of the Second Commandment, as well as 
 the First. 
 
 It is believed that the book has a place and a mis- 
 sion peculiarly its own. A careful reading will show 
 
10 FOREWORD 
 
 at least three lines of value which justify its exist- 
 ence: 
 
 It outlines a new background and a new setting for 
 the interpretation of Jesus' teaching; it suggests 
 special economic relationships which give a wider 
 meaning to His messages ; and it will be found unique 
 in its presentation of a new position of high honour 
 and untold usefulness to which the Son of Man 
 should be exalted, — namely, that of Mediator in all 
 social, industrial and international transactions. 
 There is crying need for such mediation. 
 
 The problem in bygone ages 
 Was war, and work, and wages — 
 
 And war stood first. 
 The problem now pressing sore 
 Is work, and wage, and war — 
 
 The order we've reversed. 
 
 Alas! that is about all that we have done. If we 
 know the solution, happy are we if we have the cour- 
 age to apply the remedy. 
 
 This work is offered not as a substitute for the ac- 
 cepted interpretations of Scripture — and certainly not 
 to antagonize them — but as a modest contribution to- 
 ward the application of God's remedy to the world's 
 woe, through the reconciling of hostile interest and 
 the establishing of right personal relationships. May 
 it be so used as to help to insure peace, prosperity and 
 happiness, as well as brighten the hope of heaven! 
 
 J. E. D. 
 
 New Brighton, Pa. 
 
Contents 
 
 I. The Mediatorial Mission of the Mas- 
 
 ter 13 
 
 II. Why the Quest for a Mediator and 
 
 His Code ? 26 
 
 III. Code and Creed a Present Need . . 41 
 
 IV. Democracy Dominant in the Old 
 
 Testament 52 
 
 V. Slavery Imposed by Rome ... 64 
 
 VI. Mediatorial Insurgency . . . 75 
 
 VII. The Mediator and the Common People 86 
 
 VIII. The Kingdom of God the Field and 
 
 Force of the Mediator 
 
 IX. Dead Men Win No Victories in His 
 
 Kingdom 
 
 X. Equality in Code and Conduct . 
 
 XI. Sin, Suffering and Want 
 
 XII. The Making and Using of Money . 
 
 XIII. Communism or Capitalism ? . 
 
 XIV. Economics in the Judgment Code . 
 
 XV. The Mediator's Remedy for Strikes 
 
 and Wars 
 
 11 
 
 99 
 
 1 10 
 122 
 
 135 
 
 146 
 
 159 
 
 172 
 
 183 
 
12 CONTENTS 
 
 XVI. Rejection, Crucifixion, Destruction . 195 
 
 XVII. An Imperialized Democracy . .210 
 
 XVIII. The Kingdom Ideal Enswathed . .223 
 
 XIX. Back to the Mediator . . . .236 
 
 XX. Solidarity of Interests . . .251 
 
THE MEDIATORIAL MISSION OF THE 
 MASTER 
 
 " There is one God, one Mediator also between God 
 and men, himself man, Christ Jesus." — i Timothy a: 5. 
 
 WHEREIN is the after-death influence and 
 power of Jesus different from that of the 
 world's great men? The Apostle Paul 
 systematized the teaching of Jesus, and through his 
 missionary achievement and the force of his writ- 
 ings has immortalized himself; but no one thinks of 
 ascribing to the Apostle the after-death power that 
 belongs to his Master. 
 
 Shakespeare still exerts a mighty influence through 
 the power of literature; Darwin through the teach- 
 ing of a new science of creation ; the great thinkers of 
 ancient Greece by their systems of philosophy; 
 Moses, the mediator of the Old Covenant, through 
 the ethical teaching of the Ten Commandments and 
 the legal code which he compiled. 
 
 However, Moses died, the Grecian philosophers 
 have departed, the great thinkers are known only by 
 their works which they have left, and Paul has gone 
 to receive his crown. " Being dead they yet speak," 
 it is true, but do they speak in the same sense in which 
 Jesus speaks? Is His after-death voice and power 
 as theirs, or is there the imperative of personality in 
 
 *3 
 
14 JESUS AN ECONOMIC MEDIATOR 
 
 Him that is not found in others ? He speaks as a liv- 
 ing person who is, rather the reverberating voice of 
 one who was. As waves upon a quiet lake lose force 
 as they recede from the point at which the water was 
 stirred, so does the influence of earth's greatest men 
 lessen with the passing of the centuries. It is not so 
 with Jesus: never was He so forceful as now. His 
 influence in the world is constantly accelerated by a 
 mystic power which adds to its momentum. To-day 
 He appeals to us as a living Person, rather than one 
 who once lived, taught and wrought, and then passed 
 away. Through history, literature and art, the in- 
 fluence of worthy men lives after them, but in the 
 consciousness of every devout thinker Jesus Christ is 
 both a Power and a living Person, unique, sublime 
 and different from any other person who ever passed 
 the portals of death. Why? 
 
 The fact of His resurrection is not a sufficient ex- 
 planation; for the circumstances of their deaths, and 
 their presence in the Transfiguration scene, prove 
 that at least Moses and Elijah had risen and no such 
 power is attributed to them. Perhaps a partial an- 
 swer may be seen in the purpose of His mission ; for, 
 " he ever liveth to make intercession." 
 
 Jesus made provision for His permanent presence 
 on earth after His death by the gift of the Holy 
 Spirit to believers. His body would be seen no more, 
 but His Spirit would operate through other human 
 bodies, which would be surrendered to Him, to do 
 His will. Their feet would go on errands of mercy 
 for Him; their hands would minister for Him, and 
 
THE MISSION OF THE MASTER 15 
 
 their vocal organs would speak for Him. Their 
 minds would be filled with His truth and their hearts 
 inspired by His love. Instead of one human body, 
 millions of human bodies would become the temples 
 of the Holy Spirit, and constitute His body upon 
 earth. To one able to bestow such power, death 
 would but multiply His presence through the multi- 
 tude of witnesses which would be raised up. 
 
 That His Spirit may act otherwise than through 
 human bodies, is of course conceded, but this well- 
 recognized medium of His activities is sufficient to 
 prove that Jesus lives not the celestial life, alone, but 
 that His life is so interwoven with the lives of His 
 people that He ever lives to make intercession, not 
 alone in heaven for them, but on earth with them. 
 
 Have we yet conceived the force and fullness of the 
 preparation which Jesus made for His after-death 
 presence and activity upon the earth ? " Lo, I am 
 with you always," He said to His disciples. For 
 what purpose? That they might go into the world 
 and make other disciples, " teaching them to observe 
 all things whatsoever I have commanded you." In 
 these " all things," there is quite a comprehensive 
 task. Have we yet seen it in its fullness, or measured 
 its entirety? 
 
 A phase of it long overlooked may be seen in His 
 Mediatorial Mission. In his epistle to the Galatians 
 (3: 19-20), Paul presents the fact of the law having 
 been given by the ministration of angels, but con- 
 veyed to the people by a mediator. Moses, evidently, 
 is the mediator to whom he refers. The epistle to the 
 
16 JESUS AN ECONOMIC MEDIATOE 
 
 Hebrews contrasts the New Covenant with the Old, 
 and shows Jesus to be the Mediator of the New 
 (12: 24) and also "the Mediator of a better Cove- 
 nant" (8: 6) and that through the sacrificial offer- 
 ing of Himself He became the Mediator of the New 
 Covenant, as was Moses of the Old Covenant, or 
 Testament. 
 
 Two questions confront us: What is the meaning 
 of " Mediator," and what is included in the New 
 Covenant ? 
 
 By Mediator we understand one who goes between, 
 mediates differences, reconciles parties at variance 
 with each other, and brings about peace. The Greek 
 word MsaiTTjs, translated mediator, is used but six 
 times in the New Testament. The passages in which 
 it occurs already have been cited. Once it is applied 
 to Moses and five times to Jesus. Passages showing 
 Jesus' work of conciliation, in which He acts as 
 Mediator, are numerous and abundantly confirm the 
 teaching of these passages. Meyers' Critical and Ex- 
 egetical Commentary summarizes the discussion of 
 the exegetical meaning of First Timothy 2: 5 as fol- 
 lows: 
 
 " He (Jesus) is the mediator for both (God and man) 
 in so far as only through him does God accomplish his 
 purpose of salvation regarding men, and in so far as 
 only through him can men reach the goal appointed 
 them by God." 
 
 What is " the goal appointed men by God " ? Is it 
 only to enter heaven hereafter, or to also have some 
 
THE MISSION OF THE MASTER 17 
 
 part in bringing the kingdom of heaven to earth? 
 Jesus called folks not to leave earth and enter heaven, 
 but to bring the reign of heaven onto earth. He did 
 not put them into heaven, but He put the spirit of 
 heaven into them — surely a part of " the goal ap- 
 pointed them." Entrance into heaven is a goal which 
 is happy to contemplate, but to have the spirit of 
 heaven enter the hearts of men and give them a fore- 
 taste here and now is a painful and pressing necessity, 
 bearing in upon the average man at every angle of his 
 life. Can he look to a Saviour who is his Mediator 
 between God and his own soul, and also a Mediator 
 between men, showing him that he cannot maintain 
 an attitude of righteousness toward God while prac- 
 ticing iniquity toward his fellowmen? 
 
 Jesus refused to be made a king, withdrawing 
 Himself when He was sought for that purpose. 
 When men thought and spake in the language of 
 monarchy, He could make Himself understood to 
 Pilate only by admitting a kingship, but He accom- 
 panied it with the declaration that His kingdom is 
 not of this world. He also declined to be made an 
 ex parte judge, or divider, when selfishness sought 
 His help to secure added shekels by compelling the 
 division of an estate. He declined to be a legal, 
 "over" ruler, but never denied His gracious offices 
 when chosen to rule from within. 
 
 To His disciples, Jesus was a Mediator between 
 them and God, bringing to them the knowledge of 
 God and securing their right relationship to Him. 
 He was also a Mediator between them in their rela- 
 
18 JESUS AN ECONOMIC MEDIATOE 
 
 tionships one with another, and with the social and 
 business world of which they were a part. Their dif- 
 ferences were referred to Him. He sympathetically 
 bore their weaknesses and adjusted their relations. 
 When the question of divorce was referred to Him, 
 His mediatorial interpretation extended to those who 
 were not His disciples. When the woman was taken 
 in sin, like a Mediator He stood between her and her 
 accusers. When the temple guard came to arrest Him, 
 He stood between that armed force and His disciples, 
 hurling back the forces by the majesty of His pres- 
 ence. 
 
 His unsullied character stands forth in its suprem- 
 est grandeur as a Mediator and Reconciler. Through 
 His mediation, souls become reconciled to God. This 
 is essential as a starting-point; for men must first be 
 reconciled to God before they can be at peace one with 
 another. The great unrest in the world is due largely 
 to the fact that men have orphaned themselves from 
 God: they are adrift from home, know not the Fa- 
 ther and regard not their brothers. 
 
 Paul presents Jesus as " reconciling the world unto 
 himself" (2 Cor. 5: 19) and declares that the pur- 
 pose of God is "by him to reconcile all things unto 
 himself" (Col. 1:20). 
 
 That reconciliation had a primal place in His mis- 
 sion appears from such passages as Matthew 5 : 24, in 
 which it is put before sacrifice and the worshipper 
 is enjoined to first be reconciled to his brother. The 
 first work laid upon His Church was that of serving 
 as a "court of conciliation" (Matt. 18: 17) by be- 
 
THE MISSION OF THE MASTER 19 
 
 coming a channel through which His mediatorial mis- 
 sion could be accomplished. 
 
 So far, this view is so conservatively orthodox that 
 its statement seems a mere truism. We have been 
 confining it to the spiritual relationship of the soul to 
 God. Is there an ethical side to it? The Scriptures 
 examined imply a fuller and larger application of His 
 mediatorial work than has yet been conceded. There 
 is " one Mediator between God and men, himself 
 man, Christ Jesus." Is He a Mediator between men, 
 as well as between God and men? It will be noticed 
 that He is not a Mediator between God and man, but 
 the plural " men " is used, making Him a Mediator 
 between men. 
 
 What must be included in His reconciling " all 
 things unto God " ? Doubtless all that is at variance 
 with God's purposes — injustice, wrong-doing, oppres- 
 sion, unfilial views of God and unbrotherly action to- 
 ward men. It must include national injustice, indus- 
 trial wrongs, business " crookedness " and whatso- 
 ever is out of harmony with the law of the Lord. 
 Jesus' mission as Mediator must be coextensive with 
 His commission to reconcile all things unto God. 
 This conception of His mission will add to His 
 honour and service by enthroning Him as Mediator 
 in all human differences — international, economic and 
 industrial, as well as a Mediator of spiritual interests. 
 
 Our second inquiry is concerning the things in- 
 cluded in the New and better Covenant than that of 
 Moses. Is it purely spiritual, or does it have a bear- 
 ing upon ethical and economic matters? Moses, as 
 
20 JESUS AN ECONOMIC MEDIATOR 
 
 the mediator of the law, presented ethical standards 
 covering every phase of life. Shall Jesus, the Media- 
 tor of grace, have a narrower mission ? Does not the 
 whole Word of God receive its power and vitality 
 through Him? If His Covenant does not include rec- 
 onciliation between men, in their differences arising 
 from industrial and economic relationships, how 
 shall His mission of peace-making be explained? 
 Does not this section of the New Covenant include 
 this? 
 
 " This is the covenant that I will make with the house 
 of Israel after those days, saith the Lord ; I will put my 
 laws into their mind, and on their hearts will I write 
 them: and I will be to them a God, and they shall be to 
 me a people: and they shall not teach every man his 
 fellow-citizen, and every man his brother, saying, Know 
 ye the Lord: for all shall know me, from the least unto 
 the greatest of them." — Heb. 8: io-ii. 
 
 Here is the substance of the New Covenant, which 
 the Mediator is to make effective. Every man shall 
 be made to know the Lord. This implies an acknowl- 
 edgment of Him in every realm of life. The accom- 
 plishing of this will make Jesus the Mediator, not of 
 a segment of one's life, but of its entire circle. 
 
 However, the objection may be raised that a dead 
 person cannot mediate' in the realm of business, in- 
 dustry and international relations. In the conscious- 
 ness of the world's best people, it is an established fact 
 that Jesus is not dead: He is a living personality and 
 the world's strongest force to-day. 
 
 " But His presence is only spiritual," is another 
 
 \ 
 
THE MISSION OF THE MASTEE 21 
 
 objection. In a right world order, the spiritual will 
 predominate, as the mind controls the body. When 
 men recognize the spiritual as the power that will pre- 
 vail eternally, our wranglings and misunderstandings 
 over the trifling material things of life will sink into 
 nothingness. Woe unto the people who reverse God's 
 order and allow the material to control the spiritual. 
 
 " We cannot see Jesus," will be another objection. 
 We do not see the law of gravitation, but we solve 
 our problems in physics by complying with it. 
 Things seen are temporal: unseen powers are eternal. 
 
 " By what practical method could Jesus be made a 
 Mediator in the workaday world ? " 
 
 Here is His plan in outline. Volumes would be 
 needed to elaborate it: 
 
 First He reconciles men to God, teaches them a new 
 love, inspires them to extend that love to others, and 
 shows them that as the Father makes His sun to shine 
 on the just and the unjust, and gives His rain to the 
 fields of the righteous and the ungodly, so they should 
 strive for this perfection of love that will bring them 
 into right relationship to one another. 
 
 Then He teaches that the words which He spake 
 are the law by which we are to be judged on the last 
 day, and consequently that they should be made the 
 code by which we live. Giving renewed men the aid 
 of the Holy Spirit to enable them to understand His 
 words (" He shall teach you all things, and bring to 
 your remembrance all that I said unto you." — John 
 14: 26) He also makes them the code of the Mediator 
 by which differences should be adjusted. 
 
22 JESUS AN ECONOMIC MEDIATOE 
 
 In Him is found a Teacher whose utterances are 
 impartial and strictly fair to all. They constitute a 
 code which should be presented to the world as the 
 standard of fairness and the basis of all decisions. 
 When accepted, this code would constitute the point of 
 contact for all disputants, provide a common ground, 
 exalt the Teacher as Mediator, and bring a happy 
 solution to all problems of industry, business and 
 statecraft. 
 
 But He must be chosen. Jesus does not force Him- 
 self upon folks who do not seek Him. Many choose 
 Him as Lord and Saviour who do not allow Him the 
 position of Mediator in their affairs with men. They 
 bar Him from the shop, office and counting-room, 
 and consequently, because of their unbelief, He does 
 no mighty works in their realm of economics. 
 
 " By what authority would His decisions be en- 
 forced ? " By the authority of an enlightened con- 
 science. Herein may be seen the wisdom of the 
 Mediator in providing the Holy Spirit to be " God's 
 deputy in the soul," to enlighten human conscience 
 and keep it tender toward God and men. Conscience 
 makes public opinion and establishes customs. Men 
 in whom the voice of conscience is weak respect pub- 
 lic opinion, and will not antagonize the customs of a 
 community — unless, indeed, they have reached the 
 point where they are willing to become criminals and 
 social outcasts. 
 
 Not all that would follow the acceptance of His 
 mediatorship in the realm of economics can be fore- 
 seen, but some of the results are self-evident: 
 
THE MISSION OF THE MASTER 23 
 
 Making Him Mediator between men would person- 
 alize their relations, and make brotherhood a working 
 possibility. Here may be seen the control of sweet 
 reasonableness, which the Mediator would exercise 
 with a brotherhood of the highest type. Thoughtful 
 folks are coming to look upon justice, fellowship and 
 cooperation as containing the only promise of peace. 
 Inspiring men by His Spirit, and enlightening them 
 by His truth, such a Mediator would cause them to 
 become " kindly affectioned one toward another." 
 This would end disputes by changing attitudes. With 
 an agreement that all things should be done in accord- 
 ance with His teaching, industry would become a fel- 
 lowship of effort, and a common enterprise in which 
 men unite to serve the public. The common good 
 would be made the main object of every worker and 
 capitalist, while wages and profits would be but by- 
 products. It would mean new relations among men: 
 a fellowship in the common tasks. 
 
 Guiding industry in the spirit of His teaching 
 would obviate strikes, lockouts, etc., and even render 
 unnecessary arbitration and other methods of settling 
 differences. It would create a personal relationship, 
 founded on justice and brotherliness, which would 
 forever prevent the rising of strife. The world's un- 
 rest, to a great extent, is a protest against its business 
 and industry being conducted for selfish purposes and 
 private gain, rather than for the public service and the 
 highest communal welfare. To let Jesus control our 
 thought and action, would exalt justice and fellow- 
 ship and enthrone Him as Mediator. He would ren- 
 
24 JESUS AN ECONOMIC MEDIATOR 
 
 der His decisions in the secret recesses of men's souls, 
 but would render them so effectively that they would 
 permeate the social, industrial and business world. 
 
 This applies, also, to international relations. 
 
 Peace is promised to men in whom God is well 
 pleased (Luke 2: 14) and by effecting reconciliation 
 between God and men, Jesus opens the way for world 
 peace, as truly as for business and industrial fellow- 
 ship. The full cost of the World War is unknown, 
 but as early as 1920 the following summaries were 
 given: Number of lives lost, 35,380,000, European 
 nations losing nine per cent, of their population; 
 money cost, $194,000,000,000, perhaps $10,000,000,- 
 000 more than the entire United States would bring 
 if placed upon the market. The per capita debt in all 
 countries from which figures are available equals 
 $150 per person. In the United States, the public 
 debt leaped from $11.32 per capita January 1, 1917 
 to $240 per capita in 1920; or a first mortgage of 
 fifteen per cent, on the entire property in the United 
 States. The human agony and suffering cannot be 
 told, but what distressedly forceful arguments are 
 these figures for a Mediator who would bring peace 
 to the earth — arguments both humane and economic! 
 
 Make Jesus Mediator in the sense which the fol- 
 lowing chapters undertake to show, and it will estab- 
 lish such personal relationships of cooperation and 
 respect that mediation will take the place of antago- 
 nism, confidence the place of distrust and suspicion, 
 and will usher in a period of international peace and 
 industrial and economic prosperity such as the world 
 
THE MISSION OF THE MASTER 25 
 
 has not yet seen. Surely this consideration should 
 lead to a re9tudy of the messages of Jesus, with the 
 mediatorial idea in mind. Such a survey is at- 
 tempted, in outline, in the following pages. 
 
 How this would change human beings, which, after 
 all, are the real products of civilization! 
 
 The faces we see and the folks that we meet 
 On lonely highways and the thronged city street 
 Portray the wishes, the thoughts and the ways, 
 That are born by our century's strenuous days. 
 
 Our history we write very much less in books 
 Than in faces and features, in forms and in looks. 
 Of industry's products, whate'er they may be, 
 The most telling fruits are the people we see. 
 
 For the test of a really great civilization 
 Isn't kicking a goal, or licking a nation ; 
 But what it has been, and what it's to be, 
 Is writ in the lines on the faces we see. 
 
 There humour and tragedy, pathos and gloom, 
 Witn beauty and ugliness flourish and bloom. 
 The wise read the lesson and put it to use : 
 The faces we see are the fruits we produce. 
 
 The maimed of the war are sad to behold. 
 Those crushed in the struggle for power and gold, 
 With pitiful eye and pale visioned face, 
 Are also the fruits of our present-day pace. 
 
II 
 
 WHY THE QUEST FOR A MEDIATOR 
 AND HIS CODE? 
 
 "Being ready always to give answer to every man 
 that asketh you a reason concerning the hope that is in 
 you, yet with meekness and fear: having a good con- 
 science." — i Peter 5: 15-16. 
 
 THE Bible has been interpreted geographic- 
 ally, grammatically, theologically, historic- 
 ally and in practically every other way ex- 
 cept economically. Since economics is the science 
 that covers the field of human well-being, and is the 
 fundamental law of life, why not interpret it from 
 that point of view? Certainly it should be interpreted 
 from the point of view from which it was written. 
 It would be very unfair to interpret an essay on 
 medicine by the rules of astronomy ; likewise it is easy 
 to miss the mind of the Spirit by interpreting a mes- 
 sage that was spoken to meet an economic and indi- 
 vidual need in the terms of theology, or the cold, un- 
 yielding criticism of grammatical rules. 
 
 Economics is the open sesame to the interpretation 
 of Jesus' sayings; for He addressed His messages to 
 the common needs and felt wants of His countrymen. 
 To understand Him correctly, we need to consider 
 the living and working conditions of Jesus' day. 
 
 26 
 
WHY THE QUEST t 27 
 
 They form the background of His messages. His 
 spiritual truths are drawn from them. 
 
 We have long been satisfied with the spiritual em- 
 phasis which His messages have received. Now 
 times have changed. We are not only facing a new 
 day, but are living in a new world. The transition of 
 thought has changed kingdoms. The world is rapidly 
 passing from the monarchical to the democratic form 
 of government, and the thought-forms of the ages 
 are changing. The trend is from slavery to freedom. 
 Every true victory brings larger liberty to mankind. 
 This means freedom of thought, as well as freedom 
 of the ballot. The social democracy is insisting that 
 it means industrial freedom, also, by giving to every 
 worker the "square deal" and substituting the 
 Golden Rule for the rule of gold. We have passed 
 from a period of fraternal life, when the employer 
 and employee worked side by side and discussed their 
 problems together, to an age of class consciousness 
 wherein each knows but little of the other's wants 
 and ways. 
 
 The intellectual history of the period through 
 which we have passed in the last half-century shows 
 remarkable changes of thought. The transition has 
 been rapid and its effect upon economical theories far- 
 reaching. There has been an intellectual stress that 
 has caused many creeds to crumble and has recon- 
 structed much of our thinking. 
 
 We have passed through the period when evolution 
 and the development theory have put their hardest 
 stress and strain upon Christian faith. About the 
 
28 JESUS AN ECONOMIC MEDIATOR 
 
 middle of the past century, Herbert Spencer gave us 
 his system of " Cosmical Evolution." While men of 
 science were meditating upon his philosophy, and 
 theologians were inquiring whether or not evolution 
 would banish God from their universe and crush 
 Christian faith, another writer appeared with the 
 strongest single contribution that has yet been made 
 to the theory of development. 
 
 In 1859, Charles Darwin's " Origin of Species by 
 Natural Selection" appeared. This was reinforced 
 by his " Descent of Man," in 1871. So strong and 
 convincing were his arguments in favour of biological 
 evolution that even his bitterest opponents did not 
 dare to ignore them. It was a challenge to the old 
 theology. 
 
 Darwin's efforts to establish man's descent on the 
 principles of evolution were hailed with enthusiastic 
 plaudits by the social democracy. Karl Marx said: 
 
 " Nothing ever gives me greater pleasure than to have 
 my name linked with Darwin's. His wonderful work 
 makes my own absolutely impregnable. Darwin may 
 not know it, but he belongs to the Social Revolution." 
 
 The effect of the principles of evolution, and espe- 
 cially when coupled with the socialism of Marx, 
 which is rankly materialistic, was to obscure the spiri- 
 tual and put strong emphasis upon materialism. 
 
 Very closely connected with these changes, there 
 came into vogue the " Scientific Method." Devotees 
 of natural science can gather data and weigh conclu- 
 sions with an accuracy that is scarcely possible to the 
 
WHY THE QUEST? 29 
 
 mind dealing with abstract things. The eye can be 
 seen, the hand felt; plants can be analyzed and ani- 
 mals weighed; but who has seen, and what scales are 
 sensitive enough to weigh, a human soul? It became 
 easy to emphasize the physical beyond the spiritual, 
 and even to question the existence of the eternal 
 world — and who could visualize its geography, or 
 give specimens of its flora and fauna? Who could 
 demonstrate the unseen and eternal ? Physical wants, 
 as always, were pressing, and why should not the em- 
 phasis be shifted from a seeming uncertainty to that 
 which was a conscious, and often painful, reality? 
 So reasoned many a bread-winner. 
 
 Scarcely were we getting our bearings from the 
 mazes of scientific investigation, when the " Histor- 
 ical Method " was thrust upon us. Then we were 
 told that the formation of any theory must be from 
 a study of the history of the objects under consid- 
 eration. The materials and very sources of history 
 were questioned. Men went back not only to the 
 older sources but through them. Gibbon's " Decline 
 and Fall of Rome " showed little regard for time- 
 honoured traditions, especially those clustering about 
 the Church of the period. 
 
 After his philosophical writings, David Hume gave 
 us his " History of England," which is practically 
 his system of philosophy applied to history. 
 
 As early as the second half of the eighteenth cen- 
 tury, the history of art, of revelation, and of human- 
 ity had been wrought out by leading thinkers, who 
 conceived them from the newer point of view. How- 
 
30 JESUS AN ECONOMIC MEDIATOR 
 
 ever, the force of the Historical Method was not felt 
 in America until a much later date. Grave fears 
 were awakened when men began to apply the His- 
 torical Method to Bible study, subjecting each book 
 to the criteria of literary criticism and interpreting 
 it in the light of the history of the period in which 
 it was written. Now we are conscious of the value 
 of it. (Why not carry it into the realm of industrial- 
 ism and economics, and inquire what were the social 
 and industrial conditions of the people to whom Jesus 
 spake, and why not apply it to our own system?) 
 
 However, these changes in thought and method led 
 away from the old moorings and invited to new 
 forms. There came a groping for a view of the 
 Scriptures that would adapt them to modern life, and 
 fit them to the needs of twentieth century people. 
 The theology of St. Augustine is no more satisfy- 
 ing to the modern workingman than is a last sum- 
 mer's hat to a lady of fashion. He wants its spiri- 
 tual message — he needs that, too — but he feels in his 
 soul that there is more of a message in the Gospel to 
 which he is entitled. He doesn't want a segment of 
 truth: he wants the whole circle. The Church with 
 a fraction of a message doesn't appeal to him. Does 
 this indicate that men are breaking away from the 
 faith in which they have been reared ? If so, to what 
 will they anchor? What changes in their attitude 
 would be wrought if Jesus were given the place of 
 Mediator, and His messages interpreted according to 
 the changed thought- forms and present-day needs? 
 
 As a matter of self-preservation, churches need to 
 
WHY THE QUEST? 31 
 
 seek an economic interpretation of the code of Jesus. 
 In many older settlements, and down-town sections 
 of cities, churches are gradually dying or moving out. 
 The very plausible reason usually assigned is that 
 churches are attended and supported by the great 
 Middle Class of people, and that in these places this 
 Middle Class is sinking into the Lower Class, gradu- 
 ating into the Upper Class, or seeking relief from the 
 struggle by moving away. Must this class, which is 
 most vital to civilization, become extinct when there 
 is no rural or suburban district into which it can 
 move? 
 
 If churches were functioning properly, would they 
 not save it? 
 
 On the spiritual side they should be able to close 
 the widening chasm by an exemplification of brother- 
 hood that would make men " one in Christ Jesus," 
 regardless of class distinctions. 
 
 On the economic side, they should be able to se- 
 cure for every one such a square deal and fair chance 
 that only the wilfully incompetent could sink into 
 what some are pleased to call the Lower Class. With 
 many churches, it is becoming a case of " do or die." 
 What threatens its members threatens a church. If 
 the great American Middle Class is destroyed, how 
 shall any of the churches live? If churches can pre- 
 vent its extinction and do not, are they guilty of sui- 
 cide? While grateful for members from the other 
 classes, few churches could live without this class. 
 
 Meanwhile, it cannot be denied that the best 
 people in the world, and the people who have the 
 
32 JESUS AN ECONOMIC MEDIATOE 
 
 keenest interest in social and economic welfare, are to 
 be found in the churches. Neither should it be de- 
 nied that the four Gospels contain a social program 
 that is all-sufficient for the world's redemption, and 
 that it is the only program that can be effective. 
 There stands the Man of Galilee, the world's Cham- 
 pion in every line of endeavour, and the only one on 
 whom the people in all walks of life, and in all lands, 
 can unite. Being the final Judge of humanity, why 
 not allow Him to settle present problems? Why are 
 folks turning away from Him and His churches? 
 Economic conditions may account for it. A recent 
 writer said: 
 
 " A vicious economic system can in six days destroy 
 more souls than one seventh day, or seventy times one 
 seventh day, can rebuild." 
 
 In 1920, the Interchurch World Movement re- 
 ported that thousands of German church members 
 were renouncing their churches and were assigning 
 economic conditions as their reason for so doing. 
 
 Not to discard the old, it is nevertheless true that 
 both a new view-point and a new emphasis are needed. 
 Truth cannot be rehabilitated in the grave clothes of 
 outworn formulas. The new wine of Scriptural 
 truth must be put into the new wineskins of social 
 and economic teaching. This truth needs to be put 
 so plainly that the man of the shop and mill, the store 
 and office, as well as the cloistered scholar, can under- 
 stand it. It must have a purpose and a mission that 
 will grip him. No mouldy odour must arise from its 
 
WHY THE QUEST? 33 
 
 literature. Expositions born in the days of Roman 
 imperialism, fostered by fire and sword in the Dark 
 Ages, made the footman of kings and emperors, and 
 the spurs with which the " Overman " has ridden the 
 masses — no such message of might will minister to 
 the modern man. And yet, interpretations written 
 when men thought in terms of monarchy and main- 
 tained the divine right of kings are still given. Com- 
 mentaries bristling with interpretations born of a be- 
 lief in the divine rights of the privileged class grace, 
 or disgrace, our shelves. Behind cloistered walls 
 men have sought the meaning of Jesus' words by the 
 aid of grammars and lexicons, forgetting the condi- 
 tions that prevailed in His day and gave rise to most 
 of His sayings. However, down in the heart of the 
 modern man — often suffering and lonesome — there is 
 a longing for a present-day message and a friendly 
 touch of one whom he can make the Mediator of his 
 spiritual and material interests. 
 
 Why should this marvellously rich field be neg- 
 lected? Why should there not be a message breath- 
 ing the social spirit — a message born of an economic 
 interpretation of Jesus' words? Why should they not 
 be made the law for the settlement of human differ- 
 ences? This phase of the Gospels is exceedingly in- 
 teresting, and as a mine it is one of richest ore. Men 
 are seeking these messages, and in many instances are 
 receiving them from sources unfriendly to the 
 churches and to Christianity. Doubtless this has 
 much to do with the drifting away from religious 
 services. Why should not the message come from 
 
34 JESUS AN ECONOMIC MEDIATOR 
 
 friendly lips? Many of the wisest writers on social 
 and economic problems admit that the truths of the 
 Gospels are needed: that men are without chart and 
 compass, and largely without motive, when they are 
 deprived of these truths. They have no Umpire to 
 decide, no Mediator to guide them. Those who are 
 skilled in Biblical interpretation can bring these sav- 
 ing truths to the economic world — bring them in their 
 right relationship to other truths — and thus represent 
 the Mediator by presenting a symmetrical wholeness 
 of His teaching, and not misrepresent Him by muti- 
 lated and maimed sections of His great doctrines. 
 
 Reform is in the air, and reforms proceed upward. 
 They begin with the rank and file. The favoured 
 class are too well satisfied to want to disturb the ex- 
 isting order. This has been true throughout the 
 world's history. History is repeating itself now. 
 Europe is trembling with the birth throes of new am- 
 bitions, while America feels the quivering of a vol- 
 cano on the eve of eruption. The common people, 
 to whom the democracy of the Gospels appeals, are 
 pressing new demands. Good men and women in the 
 privileged class have a friendly, sympathetic and 
 charitable feeling toward the rank and file, and are 
 willing to help. And yet, many of them dread any- 
 thing that will change the existing social order, or in- 
 terfere with the industrial system. The churches 
 have large representations of these good folks in their 
 folds. The result is that many of them are apathetic. 
 A lecturer on economics, whose influence leads from 
 churches rather than to them, recently said: 
 
WHY THE QUEST? 36 
 
 "I speak to four classes: Labour organizations, pa- 
 triotic societies, women's organizations and church 
 bodies. My reception is in this order. Do you wonder 
 that I am turning away from the churches?" 
 
 Merchants who have in stock the goods that their 
 patrons are demanding are too wise to stack them 
 away in their storehouses and undertake to push upon 
 their customers goods which they do not want. Quite 
 the contrary: they learn what is wanted and then 
 scour the markets to get it. Christians need not go 
 outside the Bible to meet the present-day demand. 
 The common people are asking for the social and 
 economic message of Jesus. The Gospels contain it. 
 Shall it be shelved, theological theories brought for- 
 ward, and pious platitudes take the place of the red- 
 blooded social message of Jesus? 
 
 The love of human welfare is a strong motive in 
 this quest for a Mediator and his code. Temporal 
 wants are pressing upon us from every angle, and will 
 be while bread and butter are necessary to sustain our 
 physical being. It is sadly suggestive that the death 
 rate is increasing as the cost of living mounts upward. 
 It is but a truism to say that without a physical ex- 
 istence our spiritual life cannot be maintained on this 
 mundane sphere. The human body is the medium of 
 communication between the physical universe and the 
 immortal soul. The function of the body is^ recog- 
 nized in the ethics of Jesus and provision for its wel- 
 fare is made. 
 
 Another reason lies in the extensive literature that 
 is coming into existence, bearing upon the social 
 
36 JESUS AN ECONOMIC MEDIATOE 
 
 democracy, modernism and the various phases of in- 
 dustrial life. Shall it be Christian, or atheistic, in 
 tone? Men have misunderstood the messages of the 
 churches and unwise leaders have fanned the flame of 
 prejudice into the fires of a bitter and determined 
 opposition. Would not a fair interpretation of Jesus' 
 message, with special emphasis upon the economic 
 side, go far toward removing misapprehension and 
 restoring harmony? 
 
 But there remains another and perhaps more im- 
 perative reason: The Bolshevistic spirit, which is 
 " boring from within " and permeating the masses, is 
 questioning the possibility of a Christian, industrial, 
 or even political democracy. Shall we be driven into 
 pagan autocracy, or blighting and blasting Bolshe- 
 vism? Is there a middle ground for a republican 
 form of democracy? 
 
 Business and industry are looking to the churches 
 for aid in solving the problem. An editorial excerpt 
 on " The Needs of the Hour " thus expresses the 
 sentiment of "big business": 
 
 " The solving of the labour situation is wholly a ques- 
 tion of religion. We employers should learn to give up 
 and labour should wake up. However, neither of us 
 will do it unless actuated by religious motives." — 
 Roger W. Babson, Business Analyst. 
 
 Charles M. Schwab, of the Bethlehem Steel Cor- 
 poration, recently said: 
 
 "lama firm believer in the fact that in a strong re- 
 ligious sentiment lies the firmest foundation 'for the pres- 
 ervation of our civilization." 
 
WHY THE QUEST! 37 
 
 The following sentiment of Hamilton Holt, editor 
 of The Independent, shows that a man thinking from 
 an entirely different angle of life is driven to the same 
 conclusion: 
 
 " In these days of reconstruction when the very foun- 
 dations of society are rocking, we need to stress the 
 great moral principles of Christianity, and they alone 
 can save us." 
 
 Hon. Robert Lansing, former Secretary of State, 
 saw clearly and reasoned accurately when he said: 
 
 " To bring men back to the spiritual standard, to 
 make Christ's principles an impelling force in the re- 
 construction of society, and to teach men to think true 
 and to live true is the mighty task to which the Church 
 is called." 
 
 From the point of view of a great educator, the 
 need of such a Mediator receives further emphasis: 
 
 " The spirit of Christianity alone can cope success- 
 fully with those influences steadily growing in our coun- 
 try which tend to destroy our great institutions, both 
 religious and political." — John Grier Hibben, President 
 Princeton University. 
 
 John D. Rockefeller, Jr., is reported to have said 
 that 
 
 " The only safe rule of life is to do unto others as 
 you would have them do unto you," 
 
 and to have argued that the Golden Rule can be used 
 in business ; that the labourers of the country are not 
 
38 JESUS AN ECONOMIC MEDIATOE 
 
 seeking exorbitant wages, but a recognition of their 
 manhood; and that from personal experience he 
 knows that most of the questions arising between em- 
 ployers and employees can be settled without trouble 
 by a fair contact between the parties and a man to 
 man consideration of the questions in dispute, each 
 trying to put himself in the place of the other. 
 
 Would not the Golden Rule in business and indus- 
 try mean the mediatorship of Jesus? 
 
 The following will still further indicate the trend 
 toward the establishing of closer personal relation- 
 ships and the settling of disputes in the spirit of 
 Jesus: 
 
 January 1, 1921, the Pennsylvania Railroad Com- 
 pany announced an agreement between the company 
 and the representatives of its engine and train service 
 employees by which the " Joint Reviewing Committee 
 of the Pennsylvania Railroad System " was estab- 
 lished as a medium to carry out the purposes of peace- 
 ful adjustment of differences between the company 
 and the employees. For the first time in the history 
 of the railroad, the employees involved will have 
 equal voice and vote with the management. The 
 committee will constitute a court of review involving 
 grievances, rules, working conditions and discipline. 
 In the announcement it was said: 
 
 " The management feels justified in expressing the 
 conclusion that the understanding reached should not 
 only make future strikes wholly unnecessary, but should 
 obviate even the necessity of ever taking a strike 
 vote ... if both sides will live up to the friendly 
 
WHY THE QUEST! 39 
 
 spirit with which the understanding has been estab- 
 lished." 
 
 Is not this but another way of saying that the un- 
 dertaking will succeed if the spirit of Jesus prevails, 
 thus allowing Him to mediate the deliberations? 
 
 That this method of adjustment has met difficulties 
 and opposition is not surprising: all new and pro- 
 nouncedly aggressive attempts do. Overmuch rail- 
 road legislation has hampered the efforts of employers 
 and employees. However, such attempts to establish 
 right personal relationships are much more in keeping 
 with the spirit and purpose of the Mediator than are 
 strikes and lockouts, and should be heartily encour- 
 aged. 
 
 Men pursuing the art of war appreciate the peace 
 principles of the Mediator. Hon. Josephus Daniels, 
 when Secretary of the Navy, said: 
 
 " The only real and permanent solution of the vexing 
 problems which seem more acute than ever since the 
 end of the World War is the application of the Golden 
 Rule." 
 
 The voice of labour resounds in the following reso- 
 lutions, unanimously adopted by the Labour Council 
 of Wheeling, West Virginia: 
 
 " First, Be it hereby resolved, that we, the duly elected 
 delegates representing all of the organized crafts of the 
 Wheeling District, do hereby unanimously declare it to 
 be our belief that the teachings of Christ constitute a 
 platform upon which all men can agree. 
 
 " Secondly, That we believe that they can be applied 
 to modern industrial problems. 
 
40 JESUS AN ECONOMIC MEDIATOE 
 
 " Thirdly, That we will cooperate with those who will 
 join with us in an earnest endeavour to apply His teach- 
 ing in the Wheeling District. 
 
 " Fourthly, As further evidence of our sincerity we 
 have duly appointed a committee of three to confer and 
 decide what method shall be pursued." 
 
 These quotations constitute cumulative proof of 
 the need of some method by which the teaching of 
 Jesus can be applied to the problems of the hour. A 
 restudy of the New Testament from the economic 
 point of view, and the application of His code to these 
 problems, are the only effective means of supplying 
 the necessary convictions and motives. This would 
 make Him the Mediator. 
 
 While we speak of the four Gospels as His code, 
 the message may be found throughout the Bible, but 
 not in such richness elsewhere. The Gospels are com- 
 mon ground. They are accepted by all who in any- 
 wise acknowledge Jesus. Why not use them as the 
 starting point, at least ? This would provide a source 
 of mediation, make Jesus the Mediator and insure 
 His spirit of love, one to another, as an executive 
 motive to enforce the decision. 
 
 Could we adapt Zinzendorf's lines to read: 
 
 Jesus, still lead on, 
 
 Till our freedom's won; 
 Heavenly Leader, still direct us, 
 Still suoport, console, protect us, 
 
 Till we safely stand 
 
 In a free industrial land? 
 
Ill 
 
 CODE AND CREED A PRESENT NEED 
 
 " Go ye also into the vineyard, and whatsoever is right 
 I will give you." — Matthew 20: 4. 
 
 OUR own age is peculiarly a social period. In 
 the early history of America, our fathers 
 were swinging away from the aristocracy of 
 the Old World, and were shifting the emphasis from 
 royalty and kingly lineage to the worth of the indi- 
 vidual. They believed that all men are born with 
 certain inalienable rights, and that the hour had ar- 
 rived when each man should stand for these rights. 
 A king might be tolerated if he were good, and hon- 
 oured if he kept hands off the colonies. The Bible 
 was the text-book of their faith, and the guide of their 
 political, as well as their religious, life. The teaching 
 of the Mediator concerning the rights of the individ- 
 ual were sought out and placed in the forefront. 
 Evangelism was a personal message and salvation 
 was a personal deliverance. The emphasis was 
 placed on personal responsibility. A man might be his 
 brother's keeper, but usually he thought much more 
 about keeping his own soul. Individualism perhaps 
 attained its greatest height, in the estimation of the 
 common people, during the American colonial period. 
 Every man was then a king and every woman a queen, 
 
 41 
 
42 JESUS AN ECONOMIC MEDIATOR 
 
 simply waiting for the crown of individual achieve- 
 ment. 
 
 The war of the Revolution drove men into a social 
 compact for military and state purposes. They were 
 obliged to "hang together, or hang separately." 
 Connected very vitally with the ideas woven into the 
 new national fabric was the doctrine of the complete 
 separation of Church and State. Religion was still 
 a matter for the individual conscience, and this helped 
 to hold the emphasis upon individualism. 
 
 Democracy was not then in danger. The Atlantic 
 Ocean lay between the New and the Old World. The 
 Revolution severed all connection with monarchical 
 institutions, and Americans rejoiced in their new- 
 found liberties, feeling secure in their personal rights 
 and privileges. 
 
 These conditions had a very specific bearing upon 
 their interpretation of Scripture. Interpretation was 
 from the point of view of individual worth. As in 
 monarchical days men thought in terms of monarchy, 
 and placed the emphasis in their interpretations upon 
 that phase of truth, so in the period of intense indi- 
 vidualism the emphasis was placed upon that which 
 the new democracy exalted. Slight emphasis was put 
 upon the social phase of the Scriptures. The fact 
 that prayer is offered to " our Father," not " my Fa- 
 ther," and that there is a special promise to those who 
 pray socially — " where two or three are gathered " — 
 were familiar truths of which little use was made. 
 
 There was no felt need of interpreting Jesus' words 
 from the industrial point of view, for the aristocracy 
 
CODE AND CREED A PRESENT NEED 43 
 
 of wealth had not yet appeared in the New World. 
 There were no labour problems. A few generations 
 ago, the employer and employee worked together, side 
 by side, each handling the same tools and rilling the 
 same number of hours. There was friendliness in 
 their toil, as they discussed topics of common interest. 
 There was a perfect understanding. The employer 
 working at the bench with his employee had a true 
 fellow-feeling which enabled him to put himself in 
 the workingman's place. Work then had a human, 
 as well as a financial, side. 
 
 But there came a rapid change in industrial condi- 
 tions. The rich mineral resources of the country 
 were discovered and a new era of development began. 
 Coal fields of untold wealth, rich beds of iron ore, 
 hidden stores of oil and gas — all these and many other 
 rich treasures were found beneath the soil which the 
 farmer and his " hired man " had tilled. 
 
 The ordinary tools fashioned by the blacksmith, 
 carpenter and machinist, working in the ordinary 
 shop — where often the owner, a journeyman me- 
 chanic and an apprentice worked together — no longer 
 sufficed to do the mining and transporting of these 
 treasures. The mill and the great factory, with their 
 costly machinery, sprang up. Thousands of men 
 needed to be employed, and guided by foremen and 
 overseers. The employer rarely knew even the names 
 of his employees, and with the influx of foreign la- 
 bour a number was often substituted for the name. 
 
 Workmen were brought to the cities and were 
 obliged to cluster around the machinery of the great 
 
44 JESUS AN ECONOMIC MEDIATOR 
 
 mills. This congestion of population brought its so- 
 cial problems, as well as those of an industrial nature. 
 There was no longer the large country space, with 
 God's pure air and sunshine, for the workingman's 
 wife and children. Instead of the cozy home and the 
 landscape view, the inviting garden and the cooling 
 twilight zephyr, there came the tenement home, the 
 backyard of dirt, degradation and tin cans, with a 
 stifling air and a horizon blackened by the smoke 
 belched forth from a thousand chimneys. The scene 
 is often made lurid by the flames that suggest the 
 fierceness of the nether world, and with their tongues 
 of fire speak forth the hell into which modern indus- 
 try has plunged its millions. Then problems for the 
 workingman began to multiply — problems which the 
 individual could not solve by himeslf. 
 
 But this development also made it necessary for 
 capital to combine. No one man possessed sufficient 
 wealth to develop the coal fields, tap the reservoirs of 
 oil, construct pipe-lines and market gas, equip great 
 factories and construct railroads. There was then 
 born a consciousness of the need of material solidar- 
 ity and cooperation. Cooperation took the place of 
 competition and corporations grew to such gigantic 
 proportions that the whole nation feared them and 
 anti-trust laws were enacted. Men had stumbled 
 onto one of the laws of success, and were intoxicated 
 with the unheard-of results. There was no Mediator 
 to act, and, of course, some degree of chaos reigned. 
 
 This development brought its problems into relig- 
 ious life, too. When employer and employee worked 
 
CODE AND CREED A PRESENT NEED 45 
 
 side by side, they attended church together. There 
 was no thought of a message for capital and one for 
 labour. They were interested in the same parts of 
 God's Word. When they no longer fellowshipped 
 one another in their work, they grew apart in all 
 their interests and each became suspicious of the 
 other. Too often, if the employer went to church the 
 employee stayed away, and vice versa. 
 
 Herein is seen the need of a code that would har- 
 monize their differences and insure justice to all. 
 Should the churches look for the economic message 
 of the Mediator, or confine the application of His 
 teaching to the spiritual realm? Should they seek 
 the social, or hold to the individual emphasis? Em- 
 ployer and employee, business men and professional 
 workers, all are coming to inquire after a gospel that 
 will meet the demands of a social age. Harry F. 
 Ward puts it thus: 
 
 " To put the dynamic of God's life into the activities 
 of men, to bring the social passion to a consciousness of 
 its spiritual nature, to tie the social program to the eter- 
 nities and fill it with the power of an endless life — this 
 is the compelling task of the Church." 
 
 The individualism that prevailed in the foundation 
 period of American institutions may be regarded as a 
 part of the divine plan to insure stability; for society 
 is made up of individuals, and what they are it is. 
 The development of the individual was a first essen- 
 tial to future prosperity and greatness. The impor- 
 tance of the individual has not lessened, but the need 
 
46 JESUS AN ECONOMIC MEDIATOK 
 
 of social cooperation has increased. Human nature 
 swings to extremes and we are now at the other pole. 
 Men are doing group work. Formerly one man 
 made a shoe; now it is said that in some factories 
 sixty people have a part in its production. Team 
 work is essential to success. Specialists are recog- 
 nized, but each specialist has his team in a cooperating 
 staff. Great business enterprises are not carried on 
 by individuals, but by groups. Reforms cannot be 
 brought about by an individual, but groups must be 
 interested and brought into cooperation. On every 
 hand the extreme of social life is seen in action. A 
 gospel that appeals to the modern man must have a 
 social tone that will link his inner self to God and to 
 the welfare of his fellows. This, then, will become to 
 him a code of action. 
 
 The social organism that appears now is more than 
 simply the coming together of individuals. It is 
 more than the sum total of their vices and virtues. 
 Psychologically it is a new organism. A chemist 
 mixes together certain elements: they fuse and a new 
 substance appears. It is so with the social life of the 
 present: it is a new organism, not as so many indi- 
 viduals, but as the individuals plus the organism thus 
 formed. On the evil side, for instance, the social evil 
 is the problem of individuals, plus the problem of 
 commercialized vice. Destructive combinations for 
 pleasure and gain, whether of capital or labour, have 
 their problems of each individual concerned, plus the 
 problems of every device and organization that min- 
 isters thereunto. The times demand mercy for the 
 
CODE AND CREED A PRESENT NEED 47 
 
 individual, but militancy for the system. New inter- 
 pretations of the Mediator's code may be necessary to 
 deal with them in a conscientious manner. 
 
 The combination of forces for righteousness just 
 as truly produces new entities. A church organiza- 
 tion, for instance, is the problem and force of each of 
 its individual members, plus the organism that their 
 social activity creates. " One shall chase a thousand 
 and two shall put (two thousand? no) ten thousand 
 to flight." The organism formed by union of forces 
 in social activity turns addition into multiplication, 
 because the Mediator adds His blessing. It is an in- 
 terpretation of Jesus' sayings that will produce such 
 activity that the world is now wretched for wanting. 
 " The wicked flee when no man pursueth," but they 
 make better time when organized righteousness is at 
 their heels in hot pursuit. The currents of God's life 
 pour into the associated and cooperative lives of men 
 much more abundantly than into the channel of indi- 
 vidual, isolated effort. 
 
 "A whole gospel for a whole life " is due warrant 
 for insisting that Jesus' teachings be sought as the 
 code of the Mediator and that they have an economic, 
 as well as a spiritual, interpretation. 
 
 Another demand for a Mediator, a code and a 
 creed grows out of the democracy of our age. The 
 World War was fought for it and the world hungers 
 for it, politically and industrially. It stands over 
 against special privileges and signifies equality of op- 
 portunity industrially, as well as politically. It co- 
 ordinates with the social spirit of the age; for it 
 
48 JESUS AN ECONOMIC MEDIATOE 
 
 means control by the people collectively, not individu- 
 ally, and yet secures for each individual his rights. 
 American democracy has been deemed secure, but the 
 " Overman " has risen. The proletariat feel that 
 freedom at the election booth is largely theoretical, 
 and that it has little to do with the bread and butter 
 question. Now it is an industrial, rather than politi- 
 cal, democracy on which the emphasis is being placed. 
 The worth of the individual is everywhere being 
 forced to the front. Education, science, and even 
 grim want itself, all unite in asking the question, " Is 
 a man better than a sheep? " If he possesses a per- 
 sonality that differentiates him from " things," can 
 that personality be suppressed? With the increase of 
 learning, and the spur of suffering, men are claiming 
 their rights as human beings, and are inquiring by 
 what right they can be oppressed and exploited. 
 This cry is not alone from the " submerged tenth." 
 It is coming from our institutions of learning, from 
 the manhood of the churches, from business men and 
 manufacturers. Economic determinism rules even in 
 democracies, because man in a large part of his being 
 is an earth animal and subject to earth's conditions. 
 
 Democracies demand intelligence and large-hearted 
 altruism for their success. There must be some 
 standard of intelligence, some code of laws to which 
 its citizens may turn. Industry needs to be regener- 
 ated, as well as democratized. To accomplish its re- 
 generation, there needs to be men and women per- 
 meating it from office to unskilled workmen who be- 
 lieve in that goal and undertake to reach it. Only 
 
CODE AND CEEED A PKESENT NEED 49 
 
 regenerated folks can regenerate industry. The 
 Spirit of God must have channels through which to 
 work. To have such a type of workers it is necessary 
 to study the code of Jesus as it may apply to the pres- 
 ent-day industrial conditions. 
 
 To help in this, why should churches not have ten- 
 tative industrial creeds? Creeds are not final, and 
 often need revising. " A man's creed marks the 
 place where he left off thinking." However, think- 
 ing folks have creeds. One's creed is what one be- 
 lieves, and is a large element in forming character: 
 for " as a man thinketh in his heart, so is he." An 
 industrial creed could be made to fit in with an eccle- 
 siastical creed. Why not use something like the fol- 
 lowing, modified to suit the polity of the church and 
 to meet the conditions by which it is surrounded ? 
 
 A Tentative Industrial Creed 
 
 i. An honest wage for every worker — male and fe- 
 male. " The labourer is worthy of his hire." — Luke 
 io : 7. 
 
 2. A reasonable number of hours for a day's work. 
 " Thou shalt not oppress a hired servant." — Deut. 24:14. 
 
 A suggested ideal : Eight hours for work, eight hours 
 for sleep, and eight hours for reading and recreation. 
 
 3. An honest return for the investment and risk of 
 capital, as seen in the principle involved in Matthew 
 21 : 33-41. 
 
 4. Sanitary homes for workers, free from the blight 
 of brothel and slum. " Thou shalt make a battlement 
 for thy roof, that thou bring not blood upon thy house, 
 if any man fall from thence." — Deut. 22: 8. 
 
 5. The right of capital to combine, to develop the 
 
50 JESUS AN ECONOMIC MEDIATOR 
 
 resources of the country; and the right of labour to or- 
 ganize, so as to protect the workers in matters of wages 
 and working conditions. " Thou shalt not muzzle the 
 ox that treadeth out the corn " (Deut. 25 : 4) no matter 
 whether it be the ox of capital or the ox of labour. 
 
 6. The right of every child to wholesome food, 
 healthful surroundings, comfortable clothing, Christian 
 training, and at least a full public school education, 
 where high school training cannot be given. " Thy 
 children shall be taught of the Lord; and great shall be 
 the peace of thy children." — Isaiah 54: 13. 
 
 7. A cooperation between capital and labour that 
 will secure a square deal for every man, woman and 
 child, whether rich or poor, and will secure the rights of 
 the neutral public. " I mean not that other men be 
 eased and ye burdened; but by an equality, that now at 
 this time your abundance may be a supply for their 
 want, and that their abundance also may be a suppl y for 
 your want : that there be an equality." — 2 Cor. 8: 13-14. 
 
 This church adopts the above as its industrial creed, 
 subject to such revision as may be needed from time to 
 time, commends its careful study to all the members, and 
 pledges itself to use all its influence to maintain right re- 
 lations between all employers and employees, and to se- 
 cure justice to all classes. 
 
 What would be the result of the adoption and study 
 of such a creed ? At first sight, it would be said that 
 the passages of Scripture cited were not given origi- 
 nally as a part of a creed of economics. However, a 
 fair study of the principles of righteous dealing which 
 they express would show that they (and many other 
 passages) are not misused when placed in such a 
 creed and interpreted in the spirit of Jesus. 
 
 Should a church use its influence to bring about the 
 
CODE AND CREED A PRESENT NEED 51 
 
 practical working of such a creed? Christian soci- 
 ology is pressing for an answer. It is certainly a 
 mission of friendly churches, and should not be left 
 to faultfinding coteries of agitators. Their passions 
 often inflame men to deeds that are the farthest re- 
 moved from Christianity and which sadly hinder the 
 bringing in of the program of the Mediator. 
 
 This work will not be well done by an aesthetic and 
 self-satisfied church, where the aim of Christian wor- 
 ship is attained by a Sunday service enhanced by an 
 eloquent sermon and high class music. These good 
 things may be made a means toward attaining social 
 righteousness, but where they are an end in them- 
 selves, selfishness rather than service will prevail. 
 
 To understand the Mediator's attitude toward these 
 things, we need to study two conflicting elements that 
 shaped the economic conditions of His age — namely, 
 the democracy of the Old Testament and the system 
 of human slavery which Rome fastened upon the 
 Jews — before inquiring into His code. 
 
 From the high ideals, born in the free and rarified 
 atmosphere of the old Hebrew democracy, when 
 prophets spake and poets sang, to the frantic and hope- 
 less longings of a people submerged in slavery, op- 
 pressed and spoiled by the tyranny of their conquerors, 
 marks a descent which must be recognized in the inter- 
 pretation of any message for human betterment. 
 
IV 
 
 DEMOCRACY DOMINANT IN THE OLD 
 TESTAMENT 
 
 " The rich and the poor meet together : Jehovah is the 
 maker of them all." — Proverbs 22:2. 
 
 WHEN applied to the history of the Hebrew 
 nation, the word " democracy " is used to 
 indicate equality of privileges and rights 
 in government, communal and social matters, rather 
 than the exercise of the franchise. However, as we 
 shall see, Hebrew citizens chose many of their kings, 
 and their best rulers always felt their responsibility to 
 the people, as well as to Jehovah. The ideal form of 
 Hebrew government was a theocracy, with Jehovah as 
 King ; yet, in the exercise of their democracy, the peo- 
 ple asked for a king, chose Saul, then David, and 
 many of their later rulers. 
 Renan has said: 
 
 " Israel's career was the most exalted democratic 
 movement of which humanity has preserved the remem- 
 brance. The history of Israel is of all histories that in 
 which the popular spirit has most constantly ruled." 
 
 These ideals may be seen in the formation of the 
 Hebrew nation. Practically all of the early nations 
 were founded by ambitious men, who were able to 
 surround themselves with a number of soldiers and 
 march against a weaker people. Might Was believed 
 
 $2 
 
OLD TESTAMENT DEMOCEACY 53 
 
 to make right and the subjugated people became the 
 servants of the warrior-king by whom they were con- 
 quered. The man who arose conspicuously above his 
 fellows became a conqueror of tribes and nations, but 
 he conquered them that he might rule over them. 
 Most kingdoms were founded for the benefit of their 
 kings. The good of the proletariat was a far-off, 
 secondary consideration. 
 
 With the Hebrews, it was vastly different. Israel 
 was formed from a race of slaves, held captive in 
 Egypt until a liberator was sent to guide them into a 
 land long before promised to their fathers. Moses 
 had no kingly ambitions. When Jehovah offered to 
 make a great nation of his descendants, he declined 
 the honour and continued to plead for Israel. Moses 
 proclaimed himself the servant of Jehovah, insisted 
 that the people belonged to God, and that they should 
 have no king but the Most High. Tribal ties were 
 strong among them, as they are among all Semitic 
 peoples ; but the worship of the One God gave them a 
 national solidarity and wove them into a remarkable 
 oneness. It was only after the kingdom had reached 
 the height of its splendour under Solomon, and his 
 son had attempted to exercise the prerogatives of op- 
 pression common in Asiatic countries, that the tribes 
 severed their relationship. 
 
 The office of king was not at first hereditary. In 
 choosing Saul the people did not surrender their 
 rights. They had observed that the nations around 
 them, governed by kings, were enjoying a higher de- 
 gree of prosperity than they, and were more success- 
 
54 JESUS AN ECONOMIC MEDIATOR 
 
 ful in warfare. Being to some extent " hero wor- 
 shippers," they naturally inferred that it was because 
 of kingly leadership. Samuel was great and good, 
 but government in Israel was at " loose ends." There 
 was no central authority strong enough to consolidate 
 the tribes for heroic action, and no personality suffi- 
 ciently powerful to lead in national achievements. 
 They wanted to be like the neighbouring nations, and 
 consequently asked for a king. After obtaining per- 
 mission of Jehovah, they selected Saul. It was a case 
 of " Vox populi, vox Dei." 
 
 The later revolt of the ten tribes shows that the 
 people had not surrendered their democracy. They 
 were still conferring and revoking authority. They 
 possessed the power of referendum. When Reho- 
 boam refused their petition, the ten tribes crowned 
 Jeroboam as their king. Much as David was loved 
 by the Northern tribes, they had no scruples about 
 breaking away from his house when their liberty and 
 prosperity were threatened. They were keenly alive 
 to the economic situation, too. Their pocket nerve 
 was touched. Solomon had bled them white with 
 taxes to maintain the splendour of his kingdom. 
 They now demanded redress and when it was denied 
 them, they asserted their democracy by renouncing al- 
 legiance to David and his descendants. In the exer- 
 cise of their democracy, they established the Northern 
 kingdom. " The multitude " was always a power in 
 the Hebrew nations, and was feared even to the day 
 of Jesus. 
 
 The democracy of the Old Testament may be 
 
OLD TESTAMENT DEMOCEACY 65 
 
 further seen in the provisions which Jehovah made 
 for the welfare of the people. In the opening chap- 
 ters of Genesis, the story of creation teaches that God 
 created of one blood all the nations of the earth. By 
 virtue of creation, all stood upon a common footing. 
 There is no trace of a privileged class, or of a class of 
 underlings. The most democratic of all records is 
 the record of creation. 
 
 There was also a common equality before the law. 
 This is seen throughout the Pentateuch. Provisions 
 were made for " the stranger that is within thy 
 gates," but as far as the people of Israel were con- 
 cerned, there was no " class legislation." Provision 
 was made for those who had charge of the temple 
 service, but they were accorded no privileges beyond 
 that of their office. Jehovah is portrayed as the 
 workingman's friend. He is on the side of the poor, 
 as against the oppressor. The words commonly used 
 to designate workers are suggestive. The Hebrew 
 word for "poor" means "gentle," "humble," 
 "pious." The word for "rich" has the opposite 
 meaning. Was this due to the fact that the gentle 
 rarely attained great riches, while the forceful and 
 unscrupulous swept to themselves the best the land 
 afforded ? 
 
 " Thou shalt not oppress a hired servant that is poor 
 and needy, whether he be of thy brethren, or of thy so- 
 journers that are in thy land within thy gates : in his day 
 shalt thou give him his hire, neither shall the sun go down 
 upon it: lest he cry against thee unto Jehovah, and it be 
 sin in thee." — Deuteronomy 24: 14-15. 
 
56 JESUS AN ECONOMIC MEDIATOE 
 
 The prophets also emphasized the doctrine of equal 
 rights. They thundered their anathemas against op- 
 pressors. Nearly all of them were called from the 
 rank and file of the people. Not many of the mighty 
 ones were chosen to this high and important office. 
 Jeremiah, Hosea, Amos, et. al., were from the pro- 
 letariat, and while Isaiah was a prince, he was never- 
 theless in closest sympathy with the humble of his 
 countrymen. 
 
 To maintain democracy, provision was made in the 
 Hebrew law to prevent inequalities of fortune. 
 " The land shall not be sold forever, for the land is 
 mine, saith Jehovah." A man might mortgage his 
 land, but he could not sell it out of the family. Each 
 fifty years the " year of jubilee " was observed, when 
 all the land reverted to the original owners, or their 
 heirs. It could not be sold forever from the family. 
 Could there have been any better plan for maintain- 
 ing equality of wealth-producing property? The land 
 question is perhaps the largest element in the eco- 
 nomic problem. What would be the effect in Amer- 
 ica to-day if there could be such a distribution of land 
 that every family would have a fair share of mother 
 earth, secured by titles that would cause it to remain 
 forever in the family? Would it not work a revolu- 
 tion in economic conditions? The provision did 
 much to maintain a social equality, an economic inde- 
 pendence, and a high state of democracy among the 
 Hebrews. 
 
 There were many laws providing against destitu- 
 tion. For instance, when the harvest was reaped, 
 
 
OLD TESTAMENT DEMOCEACY 57 
 
 vintage had to be left for the poor. The fields were 
 not to be gleaned too closely. 
 
 Then, each day the hireling must receive his wages. 
 Every work day was pay-day. The wages were not 
 to be kept over night. 
 
 The moral code did not allow oppression. For in- 
 stance, when Nehemiah found that certain nobles had 
 taken advantage of the poverty of the people, and 
 were exacting usury from them, he brought them to 
 terms by setting a " great assembly against them " — 
 the multitude whom they feared — and they at once 
 relinquished their unjust gains. 
 
 Hebrew worship tended to perpetuate democracy. 
 Priests were but the servants of the people, to officiate 
 for them. They were not a privileged class, although 
 they sometimes usurped authority, as also did the 
 kings. The spirit of their worship fostered the per- 
 petuation of their democracy. 
 
 Each individual stood for himself before Jehovah, 
 must appear at the place of worship and pay a poll 
 tax, which was a certificate of equality. 
 
 The Psalms describe Jehovah as being on the side 
 of the oppressed. David, the author of many of them, 
 did not always wield his scepter from a throne. He 
 belonged to the common people and was once a leader 
 of the discontented and oppressed. At the cave of 
 Adullam, " every one that was in distress, and every 
 one that was in debt and every one that was discon- 
 tented, gathered themselves unto him; and he became 
 a captain over them; and there were with him about 
 four hundred men " — a veritable army of the unem- 
 
58 JESUS AN ECONOMIC MEDIATOE 
 
 ployed. This formed the nucleus of his army that 
 later won splendid victories and finally placed him 
 upon the throne of Judah. 
 
 The Psalms have been called " the Hymn-Book of 
 Democracy." In them the lowly are God's poor and 
 are the special objects of His care: 
 
 " The wicked in his pride doth persecute the poor: let 
 them be taken in the devices that they have imagined. 
 For the wicked boasteth of his heart's desire and bless- 
 eth the covetous, whom the Lord abhorreth." 
 
 " Lord, who is like unto thee, which delivereth the 
 poor from him that is too strong for him, yea, the poor 
 and the needy from him that spoileth him." 
 
 The law and the prophets, as well as the devotional 
 literature of the Old Testament, sparkle with the pos- 
 sibilities which Jehovah put before every one. Prac- 
 tically all of their great men sprang from the common 
 people. 
 
 The struggle against Baal worship was a struggle 
 against aristocracy and for democracy. The Amor- 
 ites, who for a long period in the early history of the 
 nation dominated the town and city life, worshipped 
 Baal. They were the representatives of aristocracy, 
 privilege and graft. In periods of decline the wor- 
 ship of Baal predominated and these gained the as- 
 cendancy over the democracy of the Hebrews, but 
 they always met with the anathemas of the prophets. 
 
 Man stealing was not allowed. There was no 
 " Fugitive Slave Law." The underground deliverer 
 in American slave days drew comfort from this: 
 
OLD TESTAMENT DEMOCRACY 59 
 
 "Thou shalt not deliver unto his master the servant 
 that is escaped from his master unto thee. He shall 
 dwell with thee, even among you, in the places which he 
 shall choose in one of thy gates, where it liketh him best : 
 thou shalt not oppress him." 
 
 Democracy became so ingrained into the nature of 
 this people that it was valued as their choicest treas- 
 ure. Even their Babylonian captivity could not kill 
 their Bedouin love of liberty. God was their partner, 
 and Israel believed that He could not be suitably wor- 
 shipped by a nation of slaves. We hear the prophet 
 crying: 
 
 "They that carried us away required of us a song; 
 and they that wasted us required of us mirth." 
 
 But they could not sing the Lord's songs in a 
 strange land, and instead thereof, the captives put 
 forth this defiant challenge: 
 
 " O daughter of Babylon, happy shall he be that re- 
 wardeth thee as thou hast served us, and dash thy little 
 ones against a stone." 
 
 If this seems cruel and vindictive, let us remember 
 that it was in answer to the treatment which they 
 had received from Ashurbanipal, the Assyrian king, 
 who thus describes the taking of some of their cities: 
 
 " I took away their children like troups of lambs." 
 Again : " I buried some alive, and others were crucified 
 and impaled. I caused some to be flayed before my 
 own eyes, and I covered the walls with their skins." 
 
60 JESUS AN ECONOMIC MEDIATOE 
 
 Of another victory, he says: 
 
 " I carried off the prisoners, the booty, the oxen, the 
 sheep. I burned great quantities of spoil. With my 
 own hands I captured many prisoners alive. I cut off 
 the hands and feet of some, the nose and ears of others, 
 and tore out their eyes." 
 
 After making due allowance for the exaggeration 
 of oriental kings when boasting of their military 
 achievements, it is quite evident that the utmost 
 cruelty was used to drive captured nations into servile 
 subjection, as well as to terrify those against whom 
 the armies marched. However, all this could not 
 frighten Israel into submission, nor terrify the in- 
 habitants of Judea. Like Napoleon's Old Guard, 
 they could die, but they could not surrender — espe- 
 cially when the surrender meant the giving up of their 
 religion and their democracy. 
 
 The Jews returned from the Captivity with a splen- 
 did spirit of equality and interest in a common cause. 
 This is seen in Nehemiah's dealing with the nobles 
 when they were rebuilding the walls of Jerusalem. 
 Many of the nobles and privileged ones among them 
 had taken advantage of the poverty of their brethren, 
 as noted above 1 , The governor called them to ac- 
 count, and compelled them to disgorge their unbroth- 
 erly gains. 
 
 During the four centuries between the Old and 
 New Testaments, the democratic, liberty-loving spirit 
 was well sustained. At times it flamed into a pas- 
 sion, and led to heroic achievements. When Alex- 
 
OLD TESTAMENT DEMOCRACY 61 
 
 ander overran the East, Palestine, in common with 
 other Asiatic countries, passed under Greek rule. 
 Through the power of Alexander and the Ptolemies, 
 they were under Hellenistic sway from 332 b. c. until 
 203 b. c. Large numbers of Jewish colonists had 
 gone to Egypt, but still retained strong attachment to 
 the social and religious system established by Ezra. 
 They became prosperous and cultured, and their in- 
 fluence was felt by Jews who remained in the home 
 land. They made Alexandria a great center of He- 
 brew thought and study. They maintained inter- 
 course with Jerusalem, and thus strengthened Juda- 
 ism both at the capital of their native country and in 
 the cultured circles of their adopted home. They se- 
 cured the translations of the Hebrew Scriptures into 
 the Alexandrian Greek — a version known as the Sep- 
 tuagint — for the use of Hellenistic Jews. 
 
 In 203 B. C, the Egyptian control gave way to that 
 of Syria, under Antiochus III and IV. In 168 b. c, 
 Epiphanes undertook to force the Greek worship 
 upon the Jews. They regarded that as a profana- 
 tion of their temple. Although few in number, and 
 without adequate war equipment, their democratic 
 and religious spirit arose, and there followed a war 
 that is an eloquent tribute to their love of religion, 
 their country and their democracy. The Maccabees, 
 father and sons, became their leaders. Three years 
 later, they succeeded in reopening the temple and at- 
 taining religious freedom, but it was not until 142 
 B. c. that their political freedom was secured. Simon 
 was commander in chief of their armies at this time. 
 
62 JESUS AN ECONOMIC MEDIATOR 
 
 Such confidence did the people have in him, and so 
 grateful were they for their deliverance, that in the 
 exercise of their democracy they made him civil gov- 
 ernor, military chief and high priest, " forever, until 
 there should arise a faithful prophet." The result 
 was that he became hereditary ruler; and the democ- 
 racy of the people was measurably surrendered to a 
 house which furnished some of the worst reprobates 
 in the annals of Hebrew history. 
 
 In 63 b. c, when the Roman armies came to Jeru- 
 salem, those in authority seem to have been ready to 
 accept anything that promised deliverance from inter- 
 nal strife, and especially if it seemed to favour the 
 ruling party. Of this period, Dr. Frank K. Sanders, 
 in his " Outlines of Biblical History and Literature," 
 says: 
 
 " Note the impossibility of long continued peace, con- 
 sidering such widely separated factors in the nation as 
 Pharisees, decrying any human means of establishing 
 Israel's independence and supremacy; Sadducees, ready 
 for any arrangement that would leave them undis- 
 turbed; procurators, who despised the people they were 
 set to rule; zealots, continually demanding a struggle^ 
 and the people who hardly knew their real minds ; also, 
 the remarkable endurance of their wrongs by the peo- 
 ple; the series of unfit procurators, and the bitterness of 
 the struggle at the capital." 
 
 We have seen that the whole spirit of the Old Tes- 
 tament law and worship was a convincing protest 
 against inequality, and that when it was allowed free 
 scope it developed a brave, heroic democracy that 
 
OLD TESTAMENT DEMOCRACY 63 
 
 could neither be frightened nor cajoled into political 
 serfdom or human slavery. The Bible has always 
 been the best text-book on freedom. 
 
 However, the sad ending of the nation shows a 
 more insidious bondage forged upon the people by 
 their leaders, backed by the Roman armies. 
 
 The trend of the Old Testament shows the sacred- 
 ness of human beings and provides for their wel- 
 fare. There was a sad falling away from this ideal 
 between the period of the Maccabees and the coming 
 of Christ. Jesus embodied the ideal, but He found 
 its opposite in practice. He undertook to restore it, 
 and to show " How much then is a man better than a 
 sheep." To lift human beings from the realm of 
 " things " and make them children of the Most High 
 was the mission of the Mediator. 
 
 But alas : 
 
 " All evil thoughts and deeds ; i 
 Anger, and lust, and pride; 
 The foulest, rankest weeds, 
 That choke life's groaning tide — 
 These are the woes of slaves." 
 
 — Longfellow. 
 
V 
 
 SLAVERY IMPOSED BY ROME 
 
 " Now it came to pass in those days, there went out a 
 decree from Caesar Augustus, that all the world should 
 be taxed." — Luke 2: 1. 
 
 LUKE'S account of Rome's enrolling all the 
 world for taxation shows an appalling de- 
 gree of " nerve " on the part of Caesar. 
 However, it furnishes the key whereby we may un- 
 lock the whole situation. 
 
 It will not be denied that this taxing on Rome's 
 part was simply booty. It was a hold-up game, not 
 for the good of the people, nor with their consent: it 
 was simply a case of might making right. It also 
 shows the decayed condition of public spirit, when a 
 group of extortioners on the banks of the Tiber could 
 hold up the whole world. The free spirit of Amer- 
 ica, which made the " Boston Tea Party " a possibil- 
 ity, and declared that " taxation without representa- 
 tion is tyranny," was not yet born. It was not a pos- 
 session of the masses of the people, although 
 through Palestine there was raging discontent. It 
 was in the midst of this brigandage rule that Jesus 
 was born, and it might be expected that He would be- 
 come an economic, as well as spiritual, Mediator. In 
 fact, Christianity had its birth during a social up- 
 heaval. 
 
 64 
 
SLAVERY IMPOSED BY ROME 65 
 
 The Roman Empire has been fitly called " a world- 
 wide federation of aristocracies, for the perpetuation 
 of human servitude." Militarism, art, jurisprudence, 
 idealism — all became secondary. " She chose the pot 
 of gold and left the rainbow to others," is but another 
 way of saying that she had no ideals, no high aims, 
 nothing but a sordid love of gain. War was waged 
 for revenue. This was understood by other nations. 
 For instance, Crassus, the richest man in Rome, made 
 a military expedition against the Parthians, to further 
 enrich himself. He was unsuccessful, was captured 
 and killed by melted gold being poured down his 
 throat. The Parthians believed that he should perish 
 by that which he was seeking. It is said that the 
 Roman Senate objected to Caesar's conducting a cam- 
 paign against England, on the grounds that the Bri- 
 tains had no treasure to be acquired that would com- 
 pensate for the outlay of the campaign. 
 
 The object being revenue, the Romans allied them- 
 selves with the revenue raisers of other nations. They 
 thus formed an alliance that made world-wide domin- 
 ion possible, but it crucified patriotism and crushed 
 the finer sentiments. Merivale calls Rome's success 
 in empire building " one of the lost arts." While 
 Alexander had failed, and the kings of the East had 
 failed, Rome succeeded by working a " system " 
 which provided a cash basis. Any system that suc- 
 ceeds in raising revenue must necessarily become pop- 
 ular. Rome worked for " revenue only." To control 
 nations might appeal to sentiment, but why control 
 nations if this control did not enrich the city and peo- 
 
66 JESUS AN ECONOMIC MEDIATOR 
 
 pie of Rome? Gold rather than glory appealed to 
 Rome. The splendour of her palaces, and the mag- 
 nificent fortunes of her magnates, represented the 
 riches of the countries which her armies overran. 
 Sometimes the wealth was received in taxes, some- 
 times as spoil, but it was always received. 
 
 Slavery formed the basis of Rome's industrial sys- 
 tem. It is one of the most remarkable institutions 
 with which one meets in the study of the " Private 
 Life of the Romans." Slaves toiled and the masters 
 gave themselves up to pleasures. With the games in 
 the arena, there were a hundred fete days in the 
 year. 
 
 Julius turned into the arena four hundred lions at 
 once, to slaughter each other for Rome's pleasure. 
 However, Octavius quite surpassed him, if his self- 
 prepared epitaph is to be credited. He there says 
 that at his own expense he gave exhibitions in which 
 three thousand five hundred gladiators met their 
 death. These were practically all slaves. Slave life 
 was sacrificed to pleasure and passion, as well as in 
 industrial pursuits. To vary the amusements, women 
 and dwarfs often fought each other. Gladiators in 
 death combats often entertained guests at the ban- 
 quets of the rich. Thus the blood of slaves imported 
 from conquered provinces often accompanied the 
 wine of the feasts. There were also voluptuous 
 dances, and guests were offered, as a part of the re- 
 past, the kisses of slave girls. Many of these girls 
 came from Syrian homes, and possibly a goodly num- 
 ber from Hebrew households. Slave merchants fol- 
 
SLAVERY IMPOSED BY EOME 67 
 
 lowed the army, and the prisoners, and very often the 
 entire inhabitants of surrendered cities, were sold into 
 slavery. 
 
 Gibbon estimates that sixty millions, or about half 
 of the known world's population at that time, were in 
 slavery. Slaves were becoming more numerous, 
 more restive and more dangerous every year. 
 
 A few years before this, Spartacus with some com- 
 panions escaped from the slave stable of Capua, 
 where they were being fattened for the amphitheatre, 
 and entrenched themselves in the crater of an extinct 
 volcano. From there, Spartacus proclaimed univer- 
 sal freedom. Slaves flocked to his standard and he be- 
 came the leader of a revolution. For two years they 
 defied the Roman armies, but were finally overcome. 
 As a warning against further revolt, six thousand 
 slaves were spiked to as many crosses, and left to die 
 along the roadsides. The spectacle was intended as a 
 ghastly warning to all slaves who should be guilty of 
 insubordination. At most of the slave stables, crosses 
 were kept as a part of the equipment of the tool- 
 houses. As an object of terror, and instrument of 
 torture, they were indispensable. 
 
 Owners of slaves trembled with fear, lest they 
 should be killed and the slaves escape. At one time 
 it was proposed to dress slaves in uniform, that they 
 might be distinguished from free citizens; but when 
 it was pointed out that this would show them their 
 numbers and strength, the proposition was at once 
 abandoned. 
 
 Tacitus says that the fear of a slave insurrection 
 
68 JESUS AN ECONOMIC MEDIATOR 
 
 was chronic. Indeed there was fear of a rising storm 
 throughout the world. Nothing less than the Roman 
 armies could put down such an uprising. Many 
 places were without such protection. This would 
 cause Rome's proposition of a league with capitalistic 
 classes throughout the world to be hailed with delight. 
 It has been called an " Intimidation Trust." Rome 
 was the promoter and received the promoter's profit. 
 She massed her armies, built her roads, and was able 
 to respond to the call of any local prince, who might 
 need help to quell an uprising among his people, 
 within forty-eight hours. With slavery as the basis 
 of society, with masters outnumbered by their slaves 
 and in deadly fear of them, the service of the Roman 
 armies to quell insurrectos would be an effective in- 
 ducement for a world federation of the slave-owning 
 classes. The dominant class in each country was re- 
 tained in authority, with spoliation privileges in- 
 creased and supported by mighty armies, and the po- 
 lice needs of the country cared for by Rome. 
 
 The result was that Rome did not need to conquer 
 nations: she could annex them by agreement with the 
 capitalistic group in each country. It was a brigand- 
 age league, pure and simple, but it held the nations 
 with marvellous tenacity. Slavery was not attractive 
 to the Hebrews, but there were other things growing 
 out of the league which were attractive to a large ele- 
 ment. The spirit of selfish cupidity was found in her 
 ruling classes, and Rome had many things that ap- 
 pealed to the avaricious. 
 
 It has been said that " it took Rome five hundred 
 
SLAVERY IMPOSED BY ROME 69 
 
 years to conquer Italy, but only fifty-three years to 
 subjugate the rest of the world by her system which 
 she worked." Wealth was pouring into Rome from 
 her annexed provinces. Palaces, castles, villas, et cet- 
 era, were being built out of the treasures pillaged 
 from conquered countries. Bankrupts in Rome were 
 appointed to government positions in the East, and in 
 from one to three years they would return with mil- 
 lions for fresh revelry. Sovereigns of allied coun- 
 tries sent their sons to Rome to be educated amid 
 these surroundings, that they might be trained in the 
 arts of exploitation, and be able to perpetuate the sys- 
 tem. What this system was will be seen by a few 
 quotations from recognized historians, descended 
 from the Romans, and friendly to their ancestry. 
 Machiavelli, an Italian, says: 
 
 " Conquered states that have been accustomed to lib- 
 erty and the government of their own laws can be held 
 by the conqueror in three different ways: The first is to 
 ruin them; the second, for the conquerors to go and re- 
 side with them in person ; and the third is to allow them 
 to live under their own laws, subject to a regular tribute, 
 and to create in them a government of a few, who will 
 keep the government friendly to the conqueror. Such 
 a government having been established by the prince, 
 knows that it cannot maintain itself without the support 
 of his power and friendship, and it becomes its interest 
 therefore to sustain him." 
 
 Here is the philosophy of annexation, and there is 
 seen the wisdom of selecting a few in the annexed do- 
 minion, who will keep the country true to the prince, 
 
70 JESUS AN ECONOMIC MEDIATOR 
 
 get his tribute money and by no means forget their 
 own. 
 
 The testimony of another Italian writer is still 
 more emphatic. Ferrero says: 
 
 " Everywhere, even in the most distant regions, pow- 
 erful minorities were formed that worked for Rome, 
 and against the old separating, anti-uniting forces, 
 against old traditions and local patriotism alike. The 
 wealthy classes everywhere became in a special way 
 wholly favourable to Rome." 
 
 As to the order of procedure, he says: 
 
 " The economic unification was first and was entire; 
 then came the political unity, which was less complete 
 than the unifying of material interests." 
 
 Another writer says: 
 
 " The solidarity of capital was Rome's contribution to 
 the world's thought." 
 
 This being true, all classes of capitalists were 
 taught to stand pat as a trust, and not pillage each 
 other. They might unite in other forms of exploita- 
 tion, but they must respect the fraternity. The prov- 
 erb of " honour among thieves " perhaps worked 
 here, if it was ever operative anywhere. 
 
 Notwithstanding the democracy of the Old Testa- 
 ment, Palestine possessed a vulnerable point. It was 
 the desire to get. This led to the league with the ex- 
 ploiters of the common people, cemented the friend- 
 ship of the one class to Rome, and aroused the ire of 
 the other against her. This condition prevailed in 
 
SLAVERY IMPOSED BY ROME 71 
 
 Jesus' day. Great changes had taken place since Ne- 
 hemiah's time, when the spirit of a religious democ- 
 racy held high sway. Following the victories of the 
 Maccabees, the people enjoyed a period of independ- 
 ence without, but they were torn by internal strife. 
 Many of them came into contact with the heathen 
 round about them, and caught the class spirit. The 
 office of high priest became a secular, political posi- 
 tion. There were fierce uprisings and terrible rival- 
 ries in the struggle for the office. Bitter rivalries ex- 
 isted between the Sadducees and the Pharisees, which 
 on one occasion led to civil war. 
 
 There was a growing struggle for mastery: for a 
 rulership that would bring with it the predatory privi- 
 leges of the upper class. This was centered in Jeru- 
 salem, where there was least of the democratic spirit 
 of brotherly love, as taught in the Old Testament. 
 Democracy prevailed more largely in the rural sec- 
 tions, notably in Galilee. 
 
 As the armies of Rome approached, war was rag- 
 ing between rival factions of the Jews. Aristobulus 
 was leading one faction and Hyrcanus another. It 
 was chiefly the old controversy between Pharisees and 
 Sadducees, but it was now intensified by a civil war 
 between rival kings, each of which was claiming the 
 throne and the high priesthood. Aretas, king of 
 Arabia, espoused the cause of Hyrcanus, but the pres- 
 ence of the Roman armies, under Pompey, cut short 
 the petty warfare. Each side endeavoured to enlist 
 the Roman power. Each was willing to open the 
 gates of the city to the invader, in case they could 
 
72 JESUS AN ECONOMIC MEDIATOR 
 
 have the power of the Roman armies to back their 
 pillage and support their throne. In the year 63 b. c, 
 Pompey led his armies against Jerusalem, and the 
 high priest stood ready to open the city gate to him. 
 Aristobulus and his followers fled to the temple 
 mount, and there defended themselves for some time ; 
 but it was for personal safety, not for patriotism. 
 Jerusalem was the home of Jewish aristocracy, and 
 there was a welcome for the Roman system, which 
 formed " the economic unity first and made it entire." 
 Like Ferrero's saying was the action of these rulers: 
 " The wealthy classes everywhere became in a special 
 way wholly favourable to Rome." There was that 
 " fellow feeling that makes one wondrous kind " be- 
 tween them and Rome. 
 
 Soon there came the Herods, and the lesser oppress- 
 ors, until at the advent of Jesus the common people 
 were near the starvation point. The law permitted 
 parents to sell their children to pay taxes, and that 
 Bethlehem enrollment may have necessitated the 
 sale of many of them. Herod's income has been es- 
 timated at two million dollars a year, while the wage 
 of a labourer was a denarius, or about seventeen 
 cents, per day. It is not strange that Herod was 
 troubled, and all Jerusalem with him, when they 
 heard that one had been born who was to become 
 king of the Jews. It touched both the pride and the 
 pocket nerve. It was not only the two million dollar 
 position that Herod felt was endangered, but it might 
 mean the overthrow of many privileges * that were 
 turning shekels into the coffers of lesser lights. 
 
SLAVERY IMPOSED BY EOME 73 
 
 Having the conception of an earthly king, they would 
 expect him to take the throne of Judea. If he were 
 a king from heaven, that would mean the overthrow 
 of the whole iniquitous system by which they were 
 reaping riches. With servile spirit, the inhabitants of 
 Jerusalem were bowing before the powers that were 
 fleecing them. 
 
 It was ordained that the Mediator should not be 
 brought up in the evil surroundings of this system, 
 which prevailed so extensively in the capital city. 
 His home was in Galilee, where there was much less 
 of the servile spirit. The Galileans proved to be the 
 hardest to conquer of any of the Hebrew people. 
 Josephus, the historian, who was once their com- 
 mander in war, bears strong testimony to their 
 bravery. 
 
 In Jesus' boyhood, the spirit of insubordination 
 broke out in a great Galilean rebellion, under Judas of 
 Galilee. Varus was sent to mobilize two legions of 
 soldiers on this little province. The rebellion was 
 crushed in the most brutal fashion. Fire and sword 
 combined to spread devastation. From the heights 
 above Nazareth Jesus could — and possibly did — look 
 down upon burning villages and devastated country. 
 Two thousand people were crucified. Day after day, 
 the boy Jesus could see by the roadside these victims 
 lifted about two feet above the ground, on rude 
 crosses, and hear their groans as they were writhing 
 in the agonies of death, from the pains of the cross 
 and the tearing of wild beasts. It was a part of the 
 hellish cruelties of the Romans to leave the crosses 
 
74 JESUS AN ECONOMIC MEDIATOB 
 
 low enough that the helpless victims could be de- 
 voured alive by wild animals. These hungry brutes 
 made night hideous as they feasted upon the quiver- 
 ing flesh of dying men. That some of Jesus' ac- 
 quaintances were among the victims is not improb- 
 able. 
 
 In the bitterness of His tender soul, He must have 
 seen the awful extremes of inhumanity to which 
 Rome would go that she might maintain the hierarchy 
 of oppressors in Jerusalem, drain the land by taxes, 
 and enslave the people in the bitterest hardships that 
 the world has known. 
 
 When Jesus began taking the place of a Mediator 
 by denouncing the scribes and Pharisees, He knew the 
 power and cruelty of Rome. He knew that the rulers 
 of His people were linked with the oppressors. He 
 knew that a pitiless and agonizing death awaited 
 Him, if He remained true to His convictions: but the 
 fires enkindled within His soul continued to burn, 
 even unto death. Would servility, or insurgency, 
 mark His attitude toward such a system? "Having 
 loved his own, he loved them unto the end." 
 
VI 
 
 MEDIATORIAL INSURGENCY 
 
 "And Jesus entered into the temple of God, and cast 
 out all them that sold and bought in the temple, and 
 overthrew the tables of the money-changers, and the 
 seats of them that sold doves ; and he said unto them, It 
 is written, My house shall be called a house of prayer: 
 but ye make it a den of robbers." — Matthew 21: 12-13. 
 
 " Think not that I came to send peace upon earth : 1 
 came not to send peace, but a sword." — Matthew 10: 34. 
 
 BY " insurgent " we mean one who departs 
 from established laws and customs: the oppo- 
 site of the stand-patter and traditionalist. 
 Would the Hebrew nation submit to the " combine " 
 of Rome's money-trust with Jewish greed, and have 
 their philosophy shaped by the equipment of the Ro- 
 man armies ? There was at least one insurgent. 
 
 Jesus belonged to the common people, and His 
 teaching shows that He was thoroughly imbued with 
 the democratic spirit of the Old Testament. He had 
 grown to manhood in the liberty-giving air of Gali- 
 lee, and among those who had suffered most severely 
 at the hands of the Roman soldiers, and the exploiter 
 class of their own people. 
 
 Among these countrymen, Jesus began His work. 
 They were constantly watching Him, hoping that it 
 had been He who would deliver Israel from the gall- 
 
 75 
 
76 JESUS AN ECONOMIC MEDIATOR 
 
 ing yoke of Roman oppression. Gladly would they 
 have made Him king; but that was not in accordance 
 with His program, and He hid Himself from them 
 when the movement was maturing. He did not treat 
 surface symptoms: His diagnosis went deeper; His 
 treatment was radical and constitutional. He knew 
 that spiritual deliverance precedes any possibility of 
 political, social and industrial freedom. On this basis 
 He gave a program that has stood the test of two 
 thousand years and ought to give Him the undisputed 
 position of the world's Mediator. 
 
 Rome had brought her system of servitude, com- 
 pelling the common people to serve the privileged 
 class, either as slaves or taxpayers. These privileged 
 classes were established in Jerusalem, and throughout 
 the country, and were backed by force of arms. In 
 the Castle of Antonio, there was a force of soldiers 
 sufficient to quell any uprising in Jerusalem, and tlaey 
 could quickly reach every part of Palestine. They 
 were Rome's guarantee of protection to the favoured 
 ones, and were a dark and ominous cloud from which 
 the downtrodden could see spears bristling and blood 
 dropping. 
 
 Taxes were farmed out, publicans paying a cer- 
 tain price for the privilege of collecting them in a 
 certain district, and then levying any exorbitant 
 amount that it was possible to gather from the people. 
 
 Among the privileged classes supported by Rome 
 were the following: 
 
 The priests who controlled the temple worship and 
 traffic. 
 
MEDIATORIAL INSURGENCY 77 
 
 The Herodiarts, the champions of Herod's policies, 
 who constituted the special Roman party. 
 
 The Sadducees, the materialists of their age. They 
 believed in no resurrection, no hereafter, and lived up 
 to their doctrine by getting all that was possible and 
 enjoying it to the full in this life. " Eat, drink, be 
 merry; for to-morrow you die," expresses their creed. 
 
 The scribes were the special guardians of the 
 " system " of the law. They professed ability to read 
 and write, and to interpret the law of Moses and the 
 traditions of the elders. They regarded the common 
 people as living under a curse, because they knew not 
 the law. 
 
 The Pharisees were the money sharks, who de- 
 voured widows' houses, and for a pretense made long 
 prayers. 
 
 Surrounded by these forces, could Jesus conduct a 
 ministry of salvation without clashing with Rome's 
 system? Would He become subservient, and shape 
 His teaching to harmonize with Rome's economics? 
 On the other hand, would He become a leader of the 
 common people, and would the enemies of the exist- 
 ing order be able to use His marvellous personality 
 and His divine power to throw off the Roman yoke? 
 Either course would have made of Him a partisan 
 and unfitted Him to become the Mediator. We shall 
 see that He was always loyal to the eternal principle 
 of right, and knew no rule of action except the will of 
 His Father in heaven. No cliques could swerve Him. 
 
 After having secured a following in Galilee, Jesus 
 came to Jerusalem and soon encountered the fierce 
 
78 JESUS AN ECONOMIC MEDIATOK 
 
 opposition of the privileged classes. On His return 
 to Galilee, they followed Him there and dogged His 
 steps at every turn. It was only the fear of the mul* 
 titude that kept them from destroying Him very early 
 in His ministry. 
 
 As far as their traditions of the elders and their 
 system of oppression were concerned, Jesus became 
 an insurgent of the most radical kind. The Gospel 
 of Matthew is featured with accounts of His clashes 
 with the ruling classes. Indeed, it might be called 
 " The Insurgent Gospel." Its writer was a tax- 
 gatherer, and having been converted from his alle- 
 giance to the cliques of the oppressors to the prin- 
 ciples of the Mediator, he observed with eagle eye 
 the conflict that was on between Jesus and these rul- 
 ing classes. 
 
 In the twenty-second chapter of his Gospel there is 
 recorded the question put to Jesus by the Sadducees 
 concerning the much-married woman, and whose 
 property she would be in the resurrection. The mul- 
 titudes heard Jesus' answer and were astonished at 
 His teaching, doubtless because He had the courage 
 to hurl into the teeth of these haughty, would-be lead- 
 ers the statement, " Ye do err, not knowing the Scrip- 
 tures nor the power of God." They were so occu- 
 pied with material things that they knew neither 
 God's power nor His promise. 
 
 In the same chapter there is the account of His con- 
 flict with the Herodians, who particularly favoured 
 the Roman regime. They bowed to the power that 
 brought them profit, and commended Rome for tax- 
 
MEDIATORIAL INSURGENCY 79 
 
 ing the world. The taxes were the livest issue of the 
 day. They very shrewdly laid a trap for Jesus. If 
 they could induce Him to say, "It is right to pay 
 taxes to Rome," they could then turn the rank and 
 file of tax-payers against Him. If He could be led 
 to say, "It is not lawful," then they could accuse 
 Him to the Roman officers. Which horn of the 
 dilemma would He take? They brought Him a de- 
 narius bearing Caesar's stamp, and He said, " Render 
 unto Caesar the things that are Caesar's; and unto 
 God the things that are God's." As a true Mediator, 
 He saw the right clearly and always distinguished be- 
 tween things that differ. Rendering service to Caesar 
 would not ease the conscience and enable them to es- 
 cape the condemnation of the Almighty for lack of 
 faithfulness to His demands. It is not strange that 
 the people marvelled. 
 
 Jesus knew that these Herodians were His old 
 enemies: for as early as Mark 3: 6 we read: 
 
 "The Pharisees went out and straightway with the 
 Herodians took counsel against him, how they might 
 destroy him." 
 
 Jesus came into almost constant conflict with the 
 scribes. They were the custodians of the law and 
 were largely its interpreters. They mixed Moses' law 
 with the traditions of the elders, and thus concocted 
 many a bitter dose for the people to swallow, and 
 many a heavy burden to be borne. Jesus said of 
 them: 
 
 " They bind heavy burdens and grievous to be borne 
 
80 JESUS AN ECONOMIC MEDIATOR 
 
 and lay them on men's shoulders: but they themselves 
 will not move them with their ringer." And againj 
 " Woe unto you scribes and Pharisees, hypocrites ! be- 
 cause ye shut the kingdom of heaven against men; for 
 ye enter not in yourselves, neither suffer ye them that 
 are entering to enter." 
 
 He called them " blind guides," " fools," " whited sep- 
 ulchers," " children of hell," " serpents," " offspring of 
 vipers," who " tithed mint and anise and cummin, and 
 left undone the weightier matters of law, justice, and 
 mercy, and faith." 
 
 Scrupulously religious they were, but were with- 
 out mercy or justice in their social and business deal- 
 ings with their fellow men. " Justice and mercy " 
 give us a real insight into the cause of the denuncia- 
 tion, showing that it was largely due to wrong busi- 
 ness and social relations with the common people. If 
 further evidence of this be needed, hear Him de- 
 nounce them for being " full from extortion and ex- 
 cess " — extortionate charges, and excess profits. 
 They were the profiteers of their day, and drew His 
 fierce denunciation. 
 
 The Pharisees were coupled with the scribes in 
 many of His denunciations. They all belonged to 
 the exploiter class and were " hand in glove " with 
 each other, and with Rome. They believed in a fu- 
 ture life and expected to enjoy the highest felicity on 
 Abraham's bosom. If the common people endured 
 patiently, they might receive some measure of reward, 
 as a compensation for the extortion and oppression of 
 this life! To the Pharisees, the parable of Dives and 
 Lazarus was a stunning blow. 
 
MEDIATORIAL INSURGENCY 81 
 
 The clash with them came very early and continued 
 during Jesus' ministry. John addressed them as 
 " offspring of vipers," and told those of them who 
 came to his baptism that it would avail them noth- 
 ing to say, "we are Abraham's children;" but that 
 the obligation rested upon them to " bring forth fruits 
 worthy of repentance," since " the axe lieth at the 
 root of the trees and every tree that bringeth not 
 forth good fruit is hewn down and cast into the fire." 
 He reminded them that the wheat and the chaff 
 should be separated and the chaff burned with " un- 
 quenchable fire." 
 
 Well did Jeremy Taylor say of them: 
 
 " The Pharisees minded what God spake, but not what 
 He intended. . . . They were busy in the outward 
 work of the hand, but incurious of the affections and 
 choice of the heart. Their error was plainly this: they 
 never distinguished duties natural from duties relative; 
 that is, whether it were commanded of itself or in order 
 to something that was better, whether it were a principal 
 grace or an instrumental action. So God was served in 
 the letter, they did not much inquire into His purpose; 
 and therefore they were curious to wash their hands, but 
 cared not to purify their hearts." 
 
 " Hypocrites " was Jesus' favourite name for 
 them. In His Sermon on the Mount, He warned His 
 followers against imitating them, even in prayer. 
 When the disciples warned Him that a saying 
 of His had displeased the Pharisees, He answered, 
 " Every plant which my heavenly Father planted 
 not shall be rooted up." As "whited sepulchres," 
 
82 JESUS AN ECONOMIC MEDIATOR 
 
 they were clean without, but full of dead men's 
 bones within — putrid with corruption as the 
 burial place of the hopes, ambitions and lives of 
 widows, orphans and the helpless, whose substance 
 they had destroyed and whose joys they had blighted. 
 They made broad their phylacteries that they might 
 be seen of men, while in secret they devoured widows' 
 portions, and on the most prominent streets made 
 long prayers for a pretense. His verdict was that 
 they should " receive the greater damnation." 
 
 The priesthood was the last class with which Jesus 
 came into conflict, but with them the insurgency was 
 even more violent. They had joined forces with the 
 profiteers. Having charge of the temple, they had 
 turned it into a source of revenue. This they wrung 
 from the worshippers in the very shadow of the Holy 
 of Holies. Hebrew coins were required by the tem- 
 ple agencies, hence tables were provided for the 
 money changers, who fixed exorbitant rates of ex- 
 change for cashing the money brought by Jews of 
 the dispersion from other countries, and the Roman 
 coins then in circulation in Palestine. 
 
 Cattle, sheep and doves were necessary for the of- 
 ferings. These had to be inspected and O. K.'d by 
 the priests. It was easy to find some blemish in the 
 animal bought in the open markets of the city, at the 
 market price; but the gilt-edged stock at the temple 
 enclosure would always pass inspection. These had 
 to be bought at a fancy price, and usually a " bribe to 
 guerdon silence" was provided for the priest. Pos- 
 sibly this was one of the places where the exploiters 
 
MEDIATOEIAL INSUBGENCY 83 
 
 were becoming " full from extortion and excess." 
 Rome's spirit of commercialism had touched and 
 blended with the Hebrew greed for gain, and the 
 climax was reached by the robber hordes in the tem- 
 ple. They fattened off the necessities of the wor- 
 shippers, and provided generous booty for the ring. 
 
 The righteous soul of the Mediator was stirred as 
 He beheld this inhuman iniquity, and He overturned 
 the tables of the money changers, the seats of them 
 that sold doves — in fact, all who bought and sold — 
 and said, "My house shall be called a house of 
 prayer; but ye have made it a den of thieves." He as- 
 serted His right as Mediator, foreshadowed the reign 
 of justice and mercy, and the overthrow of oppressive 
 systems throughout the world. 
 
 Of course the scribes and chief priests were furi- 
 ous. They sought to destroy Him, but they feared 
 Him because " all the people were astonished at his 
 doctrine." He was championing the cause of the 
 multitude. They were surprised at the radicalism of 
 His teaching, and the splendid audacity with which 
 He " bearded the lion in his den " when He clashed 
 with the priests in their own precincts. In spite of 
 their anger and machinations, He continued teaching 
 in the temple during the day. He was safe while the 
 people were with Him. He did not trust Himself in 
 the city at night, but went out "and abode in the 
 mount called the Mount of Olives." He knew that 
 they would try to kill Him by night, when His 
 friends were sleeping. He had defied them, knowing 
 the consequences. 
 
84 JESUS AN ECONOMIC MEDIATOR 
 
 We need not multiply quotations to show the in- 
 surgency of Jesus. These are sufficient to show that 
 His teaching was direct communications from God, 
 entirely independent of the temple hierarchy. For a 
 Mediator, this was essential. He received truth from 
 the Father in heaven, not through the traditions 
 taught by the scribes. He reverenced the Father's 
 house, and worshipped God in the beauty of holiness; 
 but all the bitterness of His unexampled invective was 
 used in denouncing the hypocrisy of the ruling 
 classes. While He was most reverent toward God, 
 He was an insurgent of the deepest dye as far as the 
 meshes of the exploiters had been woven around the 
 people. However, in all things He preserved the 
 judicial temperament essential to a Mediator. 
 
 He appealed to the writings of Moses and the 
 prophets, showing that His work was a continuity of 
 the democracy of the Old Testament. On this score, 
 He appealed to the people to forsake all and follow 
 Him, pointing out the advantages that would be theirs 
 in the kingdom of heaven. 
 
 If such insurgency seems strange, let it be borne in 
 mind that a truly great man cannot be fashioned in 
 the mould of common humanity. Such a one lives on 
 the heights of spiritual and intellectual life, not on 
 the level, common plain. He drinks from fountains 
 of knowledge unknown to the common man. He 
 breathes an intellectual and spiritual atmosphere that 
 is too rarified for common mortals. Great souls are 
 lonely, for there are few to commune .with them. 
 They are insurgents, perhaps not of choice, but 
 
MEDIATOEIAL INSUEGENCY 85 
 
 rather of necessity. Their thought cannot be brought 
 into the mould of the old form. They have visions 
 that are new. They do not depend upon what others 
 have said: they are blessed with intuitions that are 
 unexplainable — intuitions that take the initiative in 
 the search for new truth. 
 
 If this be true of the epoch-making man, how much 
 truer it must be of one fitted to be the Mediator of 
 human destiny and welfare! Jesus claimed relation- 
 ship to His Father in heaven. He insisted that the 
 words He spoke were not His own, but that they were 
 from the Father — thus pointing out the source of 
 His intuitions. He thus possessed a direct knowledge 
 entirely different from the servile system in vogue 
 among His countrymen. The nature of His being, 
 and the necessity of His program, drove Him into in- 
 surgency. It was not hatred of His countrymen, or 
 any desire for reprisals, that drove Him to it, but the 
 love of human welfare. He pointed out the dangers 
 and prescribed the remedy. If this be insurgency, 
 make the most of it. Blessed be such insurgents! 
 To them the world owes its progress. To the classes 
 He was an insurgent, to the masses, — what ? 
 
VII 
 
 THE MEDIATOR AND THE COMMON 
 PEOPLE 
 
 " The common people heard him gladly." — Mark 
 12:37. 
 
 " There went with him great multitudes." — Luke 
 14: 23. 
 
 "And when they (the rulers) sought to lay hold on 
 him, they feared the multitudes." — Matthew 21:46. 
 
 " The chief priests and scribes sought how they might 
 put him to death; for they feared the people." — Luke 
 22: 2. 
 
 EARTH'S greatest men have ever been in touch 
 with the common folks. It is reported of 
 President Lincoln that he once said, " The 
 Lord must love the common people, or He never 
 would have made so many of them." The great 
 Martyred President always delighted to be classed 
 with the rank and file of his fellow-citizens. It is said 
 of Archbishop Tillotson, of London, that a farmer 
 who came a long distance to hear one of his dis- 
 courses remarked in astonishment, " Can this be the 
 great Bishop? Why he talks just like one of us!" 
 The Bishop's great heart indited a common message 
 and conveyed it in language that was understandable. 
 How much this is like the Master's teaching! 
 
 Luke says the " polus," or common people heard 
 
 86 
 
THE COMMON PEOPLE 87 
 
 Him gladly. This is the only place in the Gospels 
 where this word is applied to the people. It means 
 " much," or " many," and here distinguishes the mul- 
 titude from the scribes, Pharisees, Herodians and 
 Sadducees. These sects Jesus had put to silence by 
 His answers and questions. The common people saw 
 in Him a leader of unusual power and transcendent 
 wisdom. His friendship for them helped to bring 
 Him into clash with the privileged class; and yet, 
 Jesus was not a champion of a class. He maintained 
 the impartiality of a Mediator. He dealt with man as 
 man, not as rich or poor, wise or illiterate, but as the 
 possessor of a soul and entitled to treatment due a 
 human being. 
 
 This, again, helped to bring Him into clash with 
 the privileged class; for they treated the common 
 man as " a thing," not a person ; yea, a thing to be 
 exploited for the benefit of the " Overman " class. 
 
 The common people heard Jesus gladly because 
 He had a message for them. Most of the religious 
 services were attended only by the upper classes. 
 The lower classes were able to make only the least 
 expensive of the required offerings. Jesus taught 
 them that the kingdom which He came to establish 
 would be open to them, and that they might become 
 the children of God through faith in Him. He made 
 religion personal — not something that priests could 
 perform for them. It was to be a personal life, and 
 personal worship, in which each could have a part. 
 It was not a form of incantation, or a service to ap- 
 pease an angry God, but was the child in communion 
 
88 JESUS AN ECONOMIC MEDIATOR 
 
 with the great Father. In making men better and 
 happier, it touched the realm of morals in a way that 
 promised better conditions and juster treatment for 
 all. 
 
 As might be inferred from the recital of condi- 
 tions, the common people were discontented. They 
 wanted a leader who would enable them to better 
 their conditions. There had been a long struggle be- 
 tween the masses and the classes. This struggle was 
 aided and abetted by the Romans, who were always 
 on the side of the classes. To them the common peo- 
 ple were but goods and chattels. Their mission was 
 to earn bread and bring luxuries to the favoured ones. 
 When occasion demanded, they were enslaved with- 
 out mercy. Fifty years before this, Rome captured 
 fifty thousand Jews and sold them into slavery. 
 When Jesus was a boy, Sepphoris, a town near to 
 Nazareth, was overrun and the population carried 
 into slavery. Worse than that of Belgium was its 
 fate. These Sepphoris slaves were countrymen of 
 Jesus. In the tenderness of His boyhood heart, would 
 not this unspeakable outrage upon His people appeal 
 to Him as one of the evils from which He needed to 
 save them, and lead Him to strike the monster the 
 staggering blow from which it has been writhing for 
 two thousand years. 
 
 In his young manhood days, Abraham Lincoln saw 
 the heartlessness of slavery, in a southern city, and 
 registered a vow that he would " hit that thing, and 
 hit it hard." The Emancipation Proclamation was 
 his final blow. It was the spiritual and social eman- 
 
THE COMMON PEOPLE 89 
 
 cipation of the common people that the Mediator 
 sought. 
 
 His task was difficult. A long course of teaching 
 was necessary, but the philosophers of Jesus' day 
 taught only their chosen disciples, or discussed their 
 wisdom with one another. To teach the common peo- 
 ple was deemed unworthy of their high position. 
 This was common in oriental religions. In Hindoo- 
 stan, Brahmins and their pupils only were permitted 
 to be taught. He who taught the sacred books to in- 
 feriors had heated oil, wax and melted tin poured into 
 his ears. For the common people to memorize any 
 portion of the sacred books, the penalty was death. 
 Is it strange that when Jesus broke over all conven- 
 tionalities, and braved the scorn of the upper classes, 
 the common people heard Him gladly? He lived 
 with them, He taught them, He fed them, He healed 
 them, He loved them, and for their sakes broke the 
 ceremonial laws of tradition. To the thousands of 
 them He was a Deliverer, as they followed Him to 
 His mountain retreat, to hang upon His words and 
 feast upon His miraculously multiplied food. 
 
 The educated among the Jews said, " The common 
 people are cursed because they know not the law." 
 Strict ritualists immersed themselves in water after a 
 visit to the crowded streets and markets, lest they 
 may have come into touch with some one of the com- 
 mon people, even by being jostled against them. 
 Such a touch would render the " high-brow " cere- 
 monially unclean. How different was Jesus' asso- 
 ciation with them, even " eating with sinners." 
 
90 JESUS AN ECONOMIC MEDIATOK 
 
 The common people were practically without hu- 
 man rights, without religious teaching, without 
 friends — the victims of exploitation and the possible 
 slaves of any armed force that might be sent against 
 them by those in authority. To appeal to Rome was 
 useless, for Rome regarded them as legitimate prey. 
 
 Jesus gave the common people a new and broader 
 vision of religion. He made it mean more to them. 
 He proclaimed God's love to all — to Jew and Gentile. 
 To the narrow, orthodox Jew of that day, a Gentile 
 was but a dog. He had no covenant privileges and 
 no standing among the descendants of Abraham. 
 The common people still rejoiced in their lineage, and 
 to some extent shared this view. However, with 
 many of them, a fellowship in suffering and associa- 
 tion in labour had brought kindlier feelings than 
 welled up in the breasts of the favoured classes. 
 They were kindlier disposed, had wider vision, and 
 were more closely in touch with the tenderer side of 
 life, which enabled them to realize the kith and kin of 
 all men. 
 
 Jesus' disciples were chosen from the common peo- 
 ple — the great middle class. They belonged neither 
 to the submerged, nor to the " upper ten." Most of 
 them were property holders, some of them well-to-do, 
 but none of them belonged to the exploiter class, ex- 
 cept Matthew and Zaccheus, both of whom gave the 
 strongest evidence of sound conversion. In the ab- 
 sence of printing, the code of a Mediator had to be 
 communicated almost entirely by oral teaching. It 
 was therefore of prime importance that it be first 
 
THE COMMON PEOPLE 91 
 
 delivered to men of unprejudiced minds and teach- 
 able dispositions. Jesus' followers were teachable, 
 which is decidedly more than can be said for the 
 scribes and Pharisees. Blinded by pride and preju- 
 dice, their minds were not open to receive the revela- 
 tion of a Mediator, especially when it meant " the 
 greater damnation " to them. They dare not accept 
 the new regime. Jesus laid the foundations of media- 
 tion by teaching truth that touched the heart of hu- 
 manity. It therefore appealed strongly to the com- 
 mon people, with whom the sweep of feeling played a 
 large part in religious life. 
 
 Jesus made service, not position, the test of great- 
 ness. This brought to the common people possibili- 
 ties heretofore unknown. The man who would be 
 great should not unsheath his sword, raise an army 
 and be placed upon a throne, as was the world's con- 
 ception of greatness ; but, " let him become a serv- 
 ant." One who would become greatest should be- 
 come a " minister," or " bondservant." Bondserv- 
 ants to righteousness in the new kingdom would out- 
 class all the splendours of earth's aristocracy when 
 the king should come in His glory! 
 
 Jesus made common cause with the common people 
 and classed Himself among them. " The Son of 
 Man came not to be ministered unto, but to minis- 
 ter: " not to be served, but to serve. He invited this 
 class to come unto Him : " Come unto me all ye that 
 labour and are heavy laden, and I will give you rest." 
 What words could be sweeter or more gracious to the 
 weary and oppressed? The words came from Him 
 
92 JESUS AN ECONOMIC MEDIATOE 
 
 as from one having authority, and the heavy laden 
 ones relied on what He said. He was popular with 
 the common people, to whom He was both Mediator 
 and Deliverer. 
 
 It is through the teaching of Jesus that the com- 
 mon people have risen to their present commanding 
 position. The principles which He taught improve 
 the person. His doctrine of personal regeneration — 
 of one being made a child of God — appeals to the 
 highest and best there is in the individual. It is seen 
 throughout the history of Christianity that one no 
 sooner comes to know Jesus as a personal Saviour 
 than life begins to improve. The converted thief 
 steals no more; the converted embezzler makes resti- 
 tution, and the converted harlot becomes a chaste 
 woman. If proof be needed that His teaching is di- 
 vine, it is found in the transformation of those whose 
 lives His doctrine dominates. 
 
 When followed, Jesus' teaching becomes a code 
 which improves conditions. Into many a home of 
 poverty, squalor and crime it has gone and changed 
 it into an abode of love, tenderness and tidiness. Into 
 factory, store and office it has gone, and questionable 
 methods and practices have given place to the Golden 
 Rule. To more fully realize the power of His code 
 to change conditions, it is only necessary to contrast 
 countries where His principles are most closely fol- 
 lowed with lands in which Christianity is unknown. 
 What conditions of society, home, business, earning 
 power and living of the common people are brought 
 out by the contrast? What nation has * developed! a 
 
THE COMMON PEOPLE 93 
 
 worth-while civilization, or evolved an efficient indus- 
 trial system, without Christianity? 
 
 The order in which improved conditions have been 
 brought about is suggestive: Religious emancipation 
 always has stood first. False religions and dominat- 
 ing superstitions are fetters which must be broken be- 
 fore any marked improvement is possible. To meet 
 this requirement, the Mediator said, " Seek ye first 
 the kingdom of God." That means religious eman- 
 cipation. 
 
 The second is intellectual freedom. When the 
 shackles are struck from religious life, the power of 
 a new affection wells up in the soul and seeks expres- 
 sion in intellectual activities. That schoolhouses al- 
 ways have followed churches is sufficient proof of 
 this statement. 
 
 The third step in the betterment of conditions is in 
 political improvement. Better forms of government 
 are sought. Religious democracy will function in a 
 larger political democracy, and eventually in an in- 
 dustrial democracy. When the worth of the individ- 
 ual is understood, that individual becomes a power to 
 reckon with in the progress of human affairs. An- 
 cient Rome was a despotism of the most desperate 
 sort. The Emperor was commander-in-chief of an 
 armed and encamped nation. The privileged class 
 sought to destroy Christianity; for it was seen that 
 the doctrine that no man should be master of another 
 would overthrow the whole social and political struc- 
 ture. Nero persecuted. Augustine saw the folly of 
 this, and attempted to create a hierarchy of Chris- 
 
94 JESUS AN ECONOMIC MEDIATOR 
 
 tianity. Aristotle taught that there may be govern- 
 ment by one, government by few, or government by 
 many; but it remained for Christianity to set forth 
 the idea of " self-government." Man's idea was of 
 power that should be handed down to those who ex- 
 ercise authority. The Mediator's code reversed this, 
 showing that in God's plan, power is handed up to 
 those who have been chosen to serve the people. The 
 greatest man is the one who renders the greatest serv- 
 ice to the largest number of people. " Ye are 
 brethren." " He who would be greatest, let him be 
 bondservant. ,, Men are elected to positions of trust 
 and honour to serve, not to be served. 
 
 The fourth step in the improvement of the common 
 people is in the industrial realm — in pecuniary and 
 material things. Men would reverse the order and 
 have material things first. However, that is not the 
 program of the Mediator, who says, " Seek first the 
 kingdom of God, and all these things shall be added 
 unto you." The kingdom of God is "not meat and 
 drink," but the reign of the spiritual over the ma- 
 terial. This indicates the order in which the regen- 
 eration of society may be expected. 
 
 However, the plain intent of the code is that the 
 regenerating influences shall not stop short of this 
 part of one's being. There are reactionary influences 
 that make it a hopeless task to undertake to achieve 
 the highest attainments spiritually, socially and 
 politically, and leave untouched the most vulnerable 
 part of humanity, — namely, the desire to get worldly 
 goods. Alexander Hamilton well said, " When a 
 
THE COMMON PEOPLE 9F 
 
 man controls my subsistence, he practically controls 
 me." With an industrial and economic system that 
 controls the subsistence of people, their emancipation 
 cannot be complete, and their highest welfare, tem- 
 porally and spiritually, cannot be attained. 
 
 Will the common people enthrone Jesus as Media- 
 tor and permit Him to complete their emancipation? 
 During His ministry, they flocked to His standard, 
 then in large numbers deserted Him. After His 
 resurrection, they flocked to His standard by thou- 
 sands. Will they again make Him Mediator? 
 
 Then they did not understand His mission. They 
 reversed His order. They did not seek a spiritual 
 Mediator: they wanted an earthly king — one who 
 would minister to worldly needs and ambitions. He 
 had miraculously fed them. Heaven's commissary 
 seemed to them to be at His command. His power 
 could break the dominion of Rome, and no supply 
 train would be needed to follow His army. They fol- 
 lowed Him because of the loaves and fishes. Loaf- 
 and-fish religion always will have throngs of follow- 
 ers, but it divorces the soul from the body and min- 
 isters only to the lower nature. Forms of religion 
 which are strong on the gospel of better sanitation, 
 better homes, better wages, better business conditions, 
 and are short on the heart qualities which guide in 
 the production of these things, miss the first requisite 
 in the Mediator's code. He came to minister to the 
 whole man. 
 
 Jesus declined to be king, when the kingdom sim- 
 ply meant better physical conditions. He said, " My 
 
96 JESUS AN ECONOMIC MEDIATOE 
 
 kingdom is not of this world " — not controlled by 
 physical whims and worldly ambitions — but is, first 
 of all, spiritual. The spiritual controls the physical, 
 and is the only permanent, abiding, force that can 
 maintain its supremacy. In this realm Jesus is 
 Mediator, and is therefore capable of adjusting all 
 human differences. 
 
 When the common people of modern times unitedly 
 rally to His standard, the voice of Jesus will be heard 
 in the sphere of economics, and the demon of covet- 
 ousness, selfishness and oppression will be cast out 
 forever. When His code settles the differences of 
 employer and employee, the wheels of industry will 
 run uninterruptedly, and unceasing songs of joy will 
 arise from the homes of the great common people. 
 
 That the spirit of the Mediator is touching the em- 
 ployer group, and that the dawn of a better day for 
 the common people is appearing, will be seen still 
 more vividly in the following quotations, taken from 
 an address given by the president of one of the larg- 
 est manufacturing corporations in the world. Speak- 
 ing to employers, he said : 
 
 " You have in management, in greater or less degree, 
 marked responsibilities in regard to each and all of the 
 groups described." (Employers, employees and the pub- 
 lic.) "You could not shirk or minimize them if you 
 desired to do so. As a business citizen you must ac- 
 count to others for your stewardship. What you say, 
 what you do, will have an important influence in na- 
 tional, even international affairs. It will be good or 
 bad. You must consistently observe the principles of 
 the Constitution, the provisions of the laws of the land, 
 
THE COMMON PEOPLE 97 
 
 the rights and interests of your neighbours, including 
 your employees, customers, competitors and the general 
 public. You must be unselfish, reasonable, fair, sincere 
 and honest. You should, without interruption, give evi- 
 dence of a disposition to conciliate and cooperate. Re- 
 gardless of the past, even though you may believe that 
 you have been unjustly treated or censured, you should 
 and will make and keep resolutions for the future which 
 you know are proper. All this, of course, applies with 
 full force to your President." 
 
 Speaking of employees, after many years of ex- 
 perience with them, Judge Gary paid them the follow- 
 ing tribute : 
 
 " The great mass of employees, if left to decide for 
 themselves, are loyal to the country, to the public inter- 
 est and to their employers ; and to the extent of this loy- 
 alty they will be rewarded up to the full measure of 
 their deserts. This they will have the right to demand; 
 and it will be readily and cheerfully accorded. They 
 also should, and they will, continuously exercise a dis- 
 position to conciliate and cooperate. As applied to all 
 groups, faithful performance, and this only, will insure 
 highest pecuniary results and most liberal treatment." — 
 Elbert H. Gary, President American Iron and Steel 
 Institute. 
 
 That folks who do not accept Jesus as a personal 
 Saviour, who have no appreciation of the spiritual 
 value of His Gospel, nevertheless are aware of the 
 economic advantages that would accrue to all from 
 His mediatorship in material matters is seen in the 
 following quotation from Lord Bolingbroke, an 
 avowed infidel: 
 
98 JESUS AN ECONOMIC MEDIATOE 
 
 " No religion ever appeared in the world whose tend- 
 ency was so much directed to promote the peace and 
 happiness of mankind as the Christian religion. The 
 Gospel of Christ is one lesson of the strictest morality, 
 of justice, benevolence, and universal charity. Suppos- 
 ing Christianity to be a human invention, it is the most 
 remarkable and successful invention that was ever im- 
 posed on mankind for their good." 
 
 That Jesus' teaching is awakening a new world- 
 consciousness among the common people, which is be- 
 ing recognized by world leaders, may be seen in the 
 timely address of welcome given by Warren G. 
 Harding, President of the United States, to the Con- 
 ference on Armaments, assembled in Washington, 
 D. C. That the address was an appreciative ^inter- 
 pretation of the spirit of the people, the following 
 excerpt will show: 
 
 " Here is a meeting, I can well believe, which is an ear- 
 nest of the awakened conscience of twentieth-century 
 civilization. It is not a convention of remorse, nor a ses- 
 sion of sorrow. It is not the conference of victors to 
 define terms of settlement. Nor is it a council of nations 
 seeking to remake humankind. It is rather a coming to- 
 gether from all parts of the earth to apply the better attri- 
 butes of mankind to minimize the faults in our interna- 
 tional relationships. . . . All of us demand liberty 
 and justice. Inherent rights are of God, and the trage- 
 dies of the world originate in their attempted denial. 
 The world to-day is infringing their enjoyment by arming 
 to defend or deny, when simple sanity calls for their rec- 
 ognition through common understanding." 
 
VIII 
 
 THE KINGDOM OF GOD THE FIELD AND 
 FORCE OF THE MEDIATOR 
 
 " Now, after John was delivered up, Jesus came into 
 Galilee, preaching the gospel of God, and saying, ' The 
 time is fulfilled, and the kingdom of God is at hand: re- 
 pent ye and believe the gospel.' " — Mark i: 14-15. 
 
 THE intolerable conditions set forth in preced- 
 ing chapters were but surface indications of 
 a malignant, worldly and devilish kingdom, 
 whose genius was evil and evil only. In contrast to 
 this, and in conflict with it, the Mediator set a king- 
 dom of good, presided over by the Spirit of God. He 
 was the Initiator of the new kingdom, and placed it 
 in the center of His system of ethics. He stood 
 within it and spoke from it, sending forth His mes- 
 sages of love and justice, as from a throne of right- 
 eousness. Into it He put the power that is to over- 
 throw the kingdom of evil. Its growth is gradual, 
 and as its ethical principles control mankind, better 
 conditions will permeate the economic realm. 
 
 The study of the kingdom is important, since most 
 of Jesus' ethical teaching is found in its warp and 
 woof. Churches may worship with little thought of 
 ethical requirements, and in forgetfulness of econom- 
 ics; but the code of the Mediator is inseparable from 
 
 99 
 
100 JESUS AN ECONOMIC MEDIATOR 
 
 the kingdom ideal. The kingdom occupied the chief 
 place in His mind, but it atrophied very early in the 
 history of Christianity, when the emphasis was 
 shifted from it to the Church. Economic interests 
 demand the renewal of the kingdom ideal; for, los- 
 ing this ideal, we lose the Mediator's point of view 
 and become incapable of understanding Him. In 
 fact, it is the kingdom ideal that gives Him the place 
 of Mediator. 
 
 It has been said that Jesus began His ministry with 
 the idea of calling Israel to repentance, and then 
 bringing the Jews national prosperity; but that they 
 demanded prosperity without repentance, rejected 
 Him, and hence could not become a great Hebrew 
 commonwealth; and that it was when He saw this 
 condition arising that the idea of a new, spiritual 
 kingdom shaped His program. However, a careful 
 study of His teaching will show that the kingdom 
 ideal was present from the beginning of His ministry. 
 
 The Jews expected that the Messiah would found 
 a kingdom. From the time of the Babylonian cap- 
 tivity, their patriotism and their religion led them to 
 look for a Deliverer who would establish for them a 
 kingdom surer than that of David. Jesus declared 
 that He came not to destroy, but to fulfill, the Mes- 
 sianic expectations. He claimed a continuity of pur- 
 pose running through the Old Testament and culmi- 
 nating in the kingdom which He came to establish. 
 Into this kingdom He would weave the democratic 
 ideals of the purer age of the Hebrew people, and 
 with the forces of this kingdom He would destroy 
 
THE KINGDOM THE FIELD AND FORCE 101 
 
 the " Empire of Exploitation " which Rome had 
 fastened upon the world. 
 
 The kingdom of heaven, or the kingdom of God, 
 might mean any one of four things: It means God's 
 reign, and it might be His reign through natural 
 law, or a theocracy (the old idea of the religious 
 commonwealth of the Jews) or His reign through 
 moral law, or the reign of grace. His reign through 
 natural and moral law does not " come " : it " is " : 
 hence it must mean His reign theocratically, or 
 through grace. 
 
 Jewish literature to some extent favours the theo- 
 cratic idea. Isaiah and Jeremiah preached a national 
 restoration; but Malachi (1: 10) presents the temple 
 closed and worship in Gentile lands — not Gentiles 
 coming to Jerusalem. Jesus' refusal to become king 
 of a material kingdom, while insisting that He is king 
 in the spiritual realm, practically settles the question 
 and coincides with the prophecy of Malachi. 
 
 The average Jew saw the kingdom in national out- 
 line, narrow and hazy. In his teaching, John the Bap- 
 tist made the outline deep and definite. Jesus shed 
 the full effulgence of spiritual light upon it, trans- 
 fusing it with a glory that blotted out racial and po- 
 litical limitations, and made it the " Pearl of Great 
 Price," greater than all else. However, John sought 
 a national repentance, saw its impossibilities, and 
 knew that his message was one of gloom, as but com- 
 paratively few repented. Jesus' teaching made His 
 followers happy. It was a message of grace and one 
 that touched all sides of human life. " The law was 
 
102 JESUS AN ECONOMIC MEDIATOR 
 
 given by Moses, but grace and truth came through 
 Jesus Christ." 
 
 There is an interior fitness for the kingdom which 
 is essential to any successful economic regeneration. 
 "If ye forgive not men their trespasses, neither will 
 your heavenly Father forgive you." An unforgiving 
 spirit would prevent cooperation, as well as destroy 
 the individual. This truth finds illustration in the 
 parable of the Unforgiving Servant. 
 
 The kingdom was to be composed of, and ruled by, 
 its citizens — not the privileged class — hence the ques- 
 tion of citizenship was all important. Jesus invited 
 " the poor," " sinners," " the lost " and the outcasts. 
 He could open the gates to the moral refuse of so- 
 ciety, for He changed their hearts. He made it a 
 kingdom of grace — not of law — that it might be a 
 kingdom of holiness, and that its citizens might be 
 enabled to enjoy its spiritual and economic privileges. 
 Folks could be born into its citizenship, but could not 
 purchase its privileges. Like ancient Rome, it opened 
 its gates to all comers, on condition that they conduct 
 themselves as good citizens while within its walls. 
 This interest in the " lost sheep of Israel " alarmed 
 the leaders, who instead of being shepherds to the 
 flock renewed their plots to kill Jesus. 
 
 This led to the individualizing of the kingdom. It 
 did not come with observation — with armies and fly- 
 ing banners — but within the hearts of those who be- 
 lieved on Jesus. The renewal began with the indi- 
 vidual, hence the personal element was made promi- 
 nent. The parable of the Leaven pictured the yeast 
 
THE KINGDOM THE FIELD AND FORCE 103 
 
 going from particle to particle until the whole mass 
 was touched and leavened. The attitude of the indi- 
 vidual must be dealt with. In the kingdom it would 
 no longer be a question, " What can I get ? " Rather 
 it would be " What can I give? " That it is " more 
 blessed to give than to receive," is an accepted axiom 
 of the kingdom. Economically, the question of the 
 employer who yields allegiance to this kingdom is not, 
 " What can I get out of my employees? " but rather, 
 "What can I do for them?" Not, "What is the 
 lowest wage for which I can get their service?" but, 
 " What is the highest wage I can afford to pay ? " 
 To the employee, the question would not be " How 
 small a service can I render?", but, "How large a 
 place can I fill, and how can I speed up the output ? " 
 Not, "What is the largest wage I can force?", but, 
 "What is the largest service I can render?" This 
 would reverse the order of inquiry, but it would mean 
 infinitely larger prosperity for all concerned. 
 
 But the Mediator spiritualised His kingdom, too. 
 
 " It is an ideal hovering over all societies, like Plato's 
 Republic, not fully realized on earth, but in a supersen- 
 sible world." — Baur. 
 
 However, this does not banish the kingdom from 
 the earth to the skies. It is present within hearts, but 
 within hearts that are set on higher things. It con- 
 cerned Israel first, but was to become a society on 
 earth — social and widening — for its spirit is love and 
 love seeks fellowship. It is open to all on conditions 
 of repentance and faith, or in a word, receptivity. 
 
104 JESUS AN ECONOMIC MEDIATOR 
 
 Its spiritual nature is seen in the place it gives to 
 repentance and faith. Jesus* doctrine of God and 
 man, as well as that of the kingdom, must be kept 
 in mind to understand what He means by repent- 
 ance. 
 
 If God is a Father, repentance means to cease re- 
 garding Him otherwise — as an Avenger, or mere 
 Lawgiver, or Creator. If we are, or can become, His 
 children, it means to realize human dignity and re- 
 sponsibility. If the kingdom is spiritual, repentance 
 means not moral reformation only, but a choice be- 
 tween true and false righteousness. If the kingdom 
 has not been regarded as the highest good, the great- 
 est value, repentance means to so regard it, placing it 
 above everything else. It makes man's chief end to 
 be to seek the righteousness of the kingdom first, thus 
 establishing filial relations with God. As John 
 preached repentance, it was a matter of acts; but as 
 Jesus preached it, it is a matter of disposition. 
 
 Repentance being a state of mind, conversion may 
 be oft repeated. When the kingdom is put second, 
 one needs to be converted. For instance, the disciples 
 chose it as greater than all worldly good, but they 
 soon quarrelled about high places in it, putting their 
 selfish interests first. Jesus said to them, " Except 
 ye turn, and become as little children, ye cannot enter 
 the kingdom of heaven." That turning was conver- 
 sion. The self-seeking need the same admonition. 
 Peter was warned of his turning away, and was told, 
 •" When thou art converted, strengthen the brethren." 
 A conversion that would put the affairs of the king- 
 
THE KINGDOM THE FIELD AND FORCE 105 
 
 dom first would strengthen saints everywhere, and 
 usher in a golden era of prosperity. 
 
 Repentance has reference to a right attitude of 
 mind as a preparation for the kingdom — for its duties 
 and rewards. Faith, however, has reference to the 
 receiving of the kingdom. It is not a kingdom of 
 law, in which God makes demands, but one of grace, 
 freely given. Faith is the hand by which it is received: 
 it is spiritual receptivity. The message, in substance 
 is, " Make the kingdom welcome, and it will make 
 you welcome." The Jew made the kingdom a legal 
 matter. John preached conformity to law; but the 
 Mediator gave the Gospel for earth's millions, — 
 namely, a kingdom received by faith. This faith is 
 not a separate faculty, but is the functioning of the 
 whole mind on religion. It is the throwing aside of 
 everything else for the kingdom and receiving it as 
 the highest good. The soul exerts all its energies in 
 believing, and when thus concentrated upon the high- 
 est good, faith can make a child of God of a Gentile 
 " dog," and give not simply the crumbs from beneath, 
 but the richest viands upon, the table. The bestowal 
 of the highest good — call it salvation, or whatever 
 one chooses — must come through faith. 
 
 Jesus said, " My kingdom is not of this world," 
 and yet this kingdom is not heaven. To enter the 
 kingdom is not to enter heaven, but it is to have the 
 spirit of heaven enter the individual and create a new 
 disposition, which is more needed than a new dis- 
 pensation. It is designed to bring heaven down to 
 earth, and ultimately to lift its citizens to the heaven 
 
106 JESUS AN ECONOMIC MEDIATOR 
 
 above. In other words, it is the law of heaven, or 
 the law of love, brought down to earth: a kingdom 
 made up of common, earthly folks, but with disposi- 
 tions so renewed that the love of heaven becomes the 
 animating principle of life. 
 
 This kingdom necessarily stands in opposition to 
 the kingdom of greed and oppression. To its first 
 leaders, Jesus said: 
 
 "The kings of the Gentiles have lordship over them; 
 and they that have authority over them are called bene- 
 factors. But ye shall not be so: but he that is greater 
 among you, let him become as the younger; and he that 
 is chief, as he that doth serve." 
 
 No movement can succeed without principles 
 adapted to its purpose, and one of the first essentials 
 to the people interested in the movement is a knowl- 
 edge of, and obedience to, these principles. This 
 makes possible relationships of cooperation. Spiri- 
 tual likeness to God is to be sought. As two things 
 like unto the same thing are like unto each other, so 
 to the degree that His followers became like unto God 
 would they be like unto each other. This would cre- 
 ate a mind and disposition that would make coopera- 
 tion possible. Thinking God's thoughts, they would 
 come to think alike ; loving the things that God loves, 
 they would come to love the things that each other 
 appreciate; enlisting in the work that occupies the at- 
 tention of the Father in heaven, they would soon be 
 working together as brethren. To individualize the 
 kingdom without spiritualizing it would make it anti- 
 social; but to impart the love of God through spiri- 
 
THE KINGDOM THE FIELD AND FORCE 107 
 
 tualizing it is to make its citizens " kindly aff ectioned 
 one toward another," and to insure cooperation in 
 matters spiritual and economic. 
 
 However, the communications revealing these 
 things, and the principles directing such action, must 
 come down from above, hence it is a kingdom from 
 heaven, and God being the Supreme King, it is also 
 the kingdom of God. The world's welfare is bound 
 up within its possibilities, and to its Founder do we 
 have to look for the Mediator who can direct the ap- 
 plication of its principles in winning the victory over 
 the kingdom of evil and distress. 
 
 A kingdom was necessary as a rallying force, an 
 organizing sphere, and a training field for those who 
 accepted the truths of the Mediator. Organized 
 therein, the people would become an army of right- 
 eousness, controlled by the powers of heaven, and led 
 to peaceful conquests. Without it, they would be at 
 best but a benevolent mob, without initiative or guid- 
 ance, helpless in the storms of persecution which 
 they would have to face. Connecting earth-efforts 
 with heaven's power and guidance would make fail- 
 ure impossible. Rome's power, the world's wicked- 
 ness, the entrenched and tyrannical "system"— all 
 these stood against the feeble beginnings of the king- 
 dom; but the Cause was in the hands of Him who 
 holds the earth in its orbit, swings the stars in their 
 courses, and controls the whole universe in its onward 
 sweep through the eternities! 
 
 Jesus also internationalised His kingdom. His 
 teaching is of a universal nature. It shows such an 
 
108 JESUS AN ECONOMIC MEDIATOR 
 
 utter disregard for social distinctions that wherever 
 the Gospel has been preached changes amounting to a 
 religious evolution, if not revolution, have been noted. 
 " The field is the world." His followers are to be the 
 light of the world and the salt of the earth. The 
 " Great Commission " to preach the Gospel to the 
 whole world shows that the entire human race is to 
 become subject to the salting and enlightening in- 
 fluences. Where, then, will be the possibility of 
 war? 
 
 Jesus was more than a patriotic Jew, seeking to 
 make His nation righteous and then prosperous: He 
 is a World Character, a true Son of Man, a real 
 Mediator, the reign of whose kingdom will estab- 
 lish universal peace and industrial prosperity. 
 
 Our ethical principles are the outgrowth of our 
 conception of His kingdom. The kingdom ideal con- 
 tains the revolutionizing forces of humanity. These 
 are not merely coextensive with the Church, or the 
 churches, but may be made to extend far beyond. 
 Kept to the forefront, they will sweetly revolutionize 
 business, industry and statecraft. 
 
 The kingdom ideal brings to us the Fatherhood of 
 God and the Brotherhood of Man — not on a low, 
 earthly basis, but in the highest spiritual sense. This 
 means cooperation one with another, and the accept- 
 ance of guidance from the great Father above. In 
 the realm of industry there will always be some fric- 
 tion; but this friction will be reduced to its lowest 
 terms by the oil of human kindness, distilled in human 
 hearts by the Spirit of God. 
 
THE KINGDOM THE FIELD AND FOECE 109 
 
 In the economic meaning of the kingdom we have 
 a vision of the support of the Mediator's power and 
 wisdom, and sweetest of all a vision of the spirit of 
 love one to another, and to the heavenly Father, 
 which in the end must banish cruelty and suffering, 
 oppression and exploitation, from the earth. It not 
 only gives self-respect to the individual, but it brings 
 back the prodigal to his Father's house and makes of 
 him an heir of heaven. 
 
 The cultivation of the spiritual faculty is the great 
 prophetic essential which will make real the possibili- 
 ties of this kingdom. To quote James Freeman 
 Clarke: 
 
 " The more we exercise the spiritual faculty, the more 
 certain do spiritual things become. He who habitually 
 obeys conscience sees, more and more clearly, the eternal 
 distinction between right and wrong. He who habitually 
 disobeys conscience at last can hardly discern any law of 
 duty. To him who constantly looks forward with trust 
 to a future life, immortality becomes more and more cer- 
 tain. The pure in heart, who habitually look up to a 
 heavenly ideal of goodness, see God more and more. He 
 who trusts in Providence comes at last to stand so firmly 
 on that rock that no doubt can disturb, no disappointment 
 shake, his confidence that all things are working together 
 for ultimate good." 
 
IX 
 
 DEAD MEN WIN NO VICTORIES IN 
 HIS KINGDOM 
 
 " Either make the tree good, and its fruit good ; or 
 make the tree corrupt and its fruit corrupt: for the tree 
 is known by its fruit." 
 
 " The good man out of his good treasure bringeth 
 forth good things: and the evil man out of his evil 
 treasure bringeth forth evil things." — Matthew 12:33, 
 35- 
 
 SOME of the mental and moral qualities essen- 
 tial to the citizens of the kingdom of God have 
 been discussed in the preceding chapter. We 
 have seen that the Mediator released the love of God, 
 and implanted it in human hearts, making it the 
 strongest force in the world. He has shown not only 
 what love can do for men, but what it can enable 
 them to do for others. The present chapter, how- 
 ever, treats of a still more vital quality — namely, life 
 itself. To stock an aquarium with dead fish would 
 be no more unwise than to people a kingdom with 
 dead folks. The inhabitants of the cemeteries are 
 orderly, and their memories are sacred, but they are 
 gaining no victories. 
 
 It is quite possible for active people, alive in the 
 flesh, to be dead to spiritual qualities. Death does 
 not mean annihilation. The literal death of the body 
 is not that. It returns to dust, becomes disorganized, 
 
 no 
 
DEAD MEN WIN NO VICTORIES 111 
 
 but its atoms continue to exist. Matter is indestructi- 
 ble: it simply changes form. The belief in the im- 
 mortality of the human soul is so deep-seated and 
 universal that few folks can believe that death means 
 the annihilation of the soul. The real meaning of 
 death is separation. " The places that once knew a 
 man know him no more," as death separates him from 
 them. The soul is separated from the body in death. 
 The unrighteous are dead to holiness, because they 
 are separated from God. Eternal death is to be for- 
 ever separated from Him. " Dead in trespasses and 
 sins " is the effect of our being separated from the 
 Divine Being, rather than the cause of it: that is 
 found in a perverse and selfish will. " Ye will not 
 come unto men that ye might have life," said Jesus. 
 
 While living in the flesh, men may be so separated 
 from the vital things of life as to be dead to them. 
 There are good men and women alive to the demands 
 of art, education, missions, benevolence and culture, 
 who are dead to the demands of industrial justice and 
 sound business ethics. Wisely has the Mediator 
 planned that the citizens of His kingdom shall be 
 alive to its interests, and in active sympathy with its 
 principles. 
 
 We have been zealous in our efforts to carry the 
 Gospel to the entire world. Now we are coming to 
 understand its intensive pervasiveness, and are awak- 
 ening to the demand that it be applied to every de- 
 partment of life. It is only the ethically experimental 
 type of religion, born from above, that enables men 
 to apply the teaching of Jesus to store, and office, and 
 
112 JESUS AN ECONOMIC MEDIATOK 
 
 shop, and home, to society and finance, making Him 
 Mediator in these realms. The narrow view that one 
 individual, or class, can be permanently benefited by 
 the exploitation and misfortune of another has to give 
 place to an infinitely larger conception. 
 
 In his downy cocoon, the latent butterfly sleeps the 
 long winter away, possessing only possibilities. The 
 warm sun and genial breezes awaken his activities; 
 the bondage is burst and a new world is revealed, 
 power to flit from bush to branch and sip nectar from 
 a thousand fragrant flowers is possessed. To the 
 man cocooned in selfishness, dead to his surroundings, 
 except in his own narrow sphere, the awakening in- 
 fluences of a new kingdom and a higher life were 
 destined to snap the fetters and bring him into touch 
 with an environment reaching outward to all the 
 world and upward to the Father's throne. It was 
 such a sense of sonship and wideness of sympathy 
 that Jesus sought to awaken. 
 
 There is a recognized economic side to the great, 
 fundamental doctrine of regeneration. A writer who 
 voices the superficial sentiment of labour, rather than 
 its religion, says: 
 
 " There has come about an unhappy situation — indus- 
 trialism and religion have divorced from each other. 
 They were meant to be mates. Industrialism needs the 
 spiritual note, to impart to it conscience, zest, imagina- 
 tion — the qualities which make handicraftsmen into art- 
 ists. Religions need likewise the industrial note, to give 
 to its airy visions a body and local habitation, lest its 
 dreamings, vague and vapourish, become sickly fermenta- 
 
DEAD MEN WIN NO VICTORIES 113 
 
 tions of the brain. But a rupture in the marital relation 
 of these two has taken place. Meant for each other, 
 each incomplete without the other, they have got into a 
 state of mutual incompatibility. In place of confidence, 
 there is distrust, coldness, crimination. There is being 
 taken out between them a bill of divorcement." — White. 
 
 If it be true that religion and industrialism were 
 meant for each other, and that each is incomplete 
 without the other, and if by religion we are to under- 
 stand the Christian religion, then we perceive that 
 there must be an economic meaning to regeneration. 
 It is the starting point of Christianity, the door into 
 the kingdom of God. It awakens a new nature and 
 transforms the commonplace into the ideal. That 
 which is but dull drudgery to the deadened heart, 
 wherein the fires of an enthusiasm born of the divine 
 touch have never glowed, it turns into the artistic. 
 Thus inventive genius leaps into being. What great 
 inventions have been given the world by people who 
 know not the Gospel, and what triumphs of science 
 are there in lands whose inhabitants have not been 
 touched by the regenerating influence of divine love? 
 This fact should be sufficient to prove the intimate re- 
 lations between Christianity and economic welfare. 
 
 Dead men not only win no victories, but they erect 
 no buildings, construct no civilizations and devise no 
 system of relief for the distressed. Those who are 
 dead in trespasses and sins are just as hopelessly cut 
 off from any participation in a reconstruction of in- 
 dustrialism. " A live dog is better than a dead lion," 
 for life brings possibilities. 
 
114 JESUS AN ECONOMIC MEDIATOB 
 
 The Mediator introduced into human life, as a part 
 of His code for human welfare, the great underlying 
 principle of vicarious sacrifice: of one person suffer- 
 ing, and doing, for another. This is an underlying 
 element in social welfare. Without it, no permanent 
 improvement is possible in the social and industrial 
 world. Workmen have to learn to " bear one an- 
 other's burdens," while caring for the things of their 
 employers. Those in positions of authority have to 
 learn that they must care for the workman's welfare, 
 as well as for the company's dividends, or their own 
 positions. " Otherism " needs to be woven into the 
 social, industrial and business fabrics. Altruism 
 makes a worth-while life possible, but the true altru- 
 istic spirit comes only through the new birth that 
 makes one alive to righteousness. 
 
 Men crushed by slavery and oppression had be- 
 come dead to all expectation of freedom and a bet- 
 ter life. They said, " Leave us alone in our bondage ; 
 why add to the weight of our fetters ? " False hopes 
 and mistaken conceptions had deadened the people of 
 Jesus' day to their temporal and spiritual opportuni- 
 ties. They were held in a religious, ritualistic and 
 economic bondage, cursed by their teachers and 
 cuffed by their oppressors. If in a fitful passion they 
 could throw off the yoke of Roman oppression, 
 gladly would they accept such deliverance; but their 
 regeneration meant more than warfare with carnal 
 weapons, and without this renewal better conditions 
 were but vague dreams. 
 
 In Old Testament times, the renewal of the heart 
 
DEAD MEN WIN NO VICTOEIES 115 
 
 was vitally connected with temporal prosperity. 
 Hear the message of Ezekiel as to the condition of 
 heart which Jehovah required: 
 
 "A new heart also will I give you, and a new spirit 
 will I put within you; and I will take away the stony 
 heart out of your flesh, and I will give you a heart of 
 flesh. And I will put my spirit within you, and cause 
 you to walk in my statutes, and ye shall keep mine ordi- 
 nances, and do them." 
 
 Then note the economic blessings and temporal 
 prosperity that should follow: 
 
 "And ye shall dwell in the land that I gave to your 
 fathers; and ye shall be my people, and I will be your 
 God. And I will save you from your uncleanness; and 
 I will call for the grain, and will multiply it, and lay no 
 famine upon you. And I will multiply the fruit of the 
 tree, and the increase of the field, that ye may receive 
 no more the reproach of the famine among the nations. 
 ... I will cause the cities to be inhabited, and the 
 waste places to be builded. . . . The land that was 
 desolate shall be tilled. And they shall say, * This land 
 that was desolate is become like the garden of Eden; 
 and the waste and desolate and ruined cities are fortified 
 and inhabited.' " 
 
 In the New Testament, Jesus made the kingdom of 
 heaven the culmination of the kingdom idea of the 
 Old Testament, and added to it a spiritual significance 
 unknown in the earlier writings. Nicodemus was 
 told that without regeneration one could not even see 
 this kingdom. He was a wise ruler, possibly one of 
 the best of his day ; but his inability to understand the 
 
116 JESUS AN ECONOMIC MEDIATOR 
 
 meaning of Jesus' words proved that he could not see 
 the kingdom. His manner of thought, and tenor of 
 life, were so foreign to the principles of the new king- 
 dom that even its phraseology was an unknown 
 tongue to him. 
 
 The word " see " of course is used in the sense of 
 understand. Many men can see a mountain (or a 
 dollar) who cannot see a conclusion, or fix their men- 
 tal vision on an opportunity. Nicodemus was wise 
 concerning the Mosaic economy, but the spiritual 
 fibre which was to be the warp and woof of the king- 
 dom of heaven could be discerned only by quickened 
 spiritual vision. This quickening came from above, 
 and linked the individual with the power and intelli- 
 gence of heaven. 
 
 One may be born a citizen of a worldly kingdom, 
 but to become a citizen of the kingdom of heaven, it 
 is necessary — not to take out naturalization papers on 
 the basis of moral reformation, but — to be " born 
 again." The truths of the kingdom, when received 
 into good and honest hearts, produce such a breaking 
 up of the old incrustations of guilt, prejudice, sinful 
 habits and wrong methods of thinking that a new 
 mind is given the individual. It further produces a 
 conviction that leads to new methods of life, and 
 such a complete revolution in the things that one 
 loves, that a new affectional nature is awakened. It 
 makes one " a new creature," with new aims and de- 
 sires, new powers of love, and new channels of ac- 
 tivity through which love may find its outflow. New 
 relationships are seen and old conditions present 
 
DEAD MEN WIN NO VICTOEIES 117 
 
 themselves in a new light. In their associations with 
 Him, Jesus' disciples found a marvellous power in 
 His words to inspire a new life. James says, " Of 
 his own will he brought us forth by the word of 
 truth." Peter says, " Having been begotten again 
 . . . through the word of God." Jesus said, " I 
 came that they may have life, and that they may 
 have it abundantly." This means an overflowing life, 
 one that would outflow into every phase and depart- 
 ment of human effort, and bring folks into closest 
 sympathy with the plans of a Mediator. 
 
 The individual is the unit with which Jesus deals 
 in the preparation of citizens for His kingdom. His 
 purpose is to better the temporal, as well as the spiri- 
 tual, condition of mankind. The emphasis is to be 
 put upon the well-being of the whole man. Dr. 
 Shailer Mathews has well said: 
 
 " To give larger wages, to make the home more com- 
 fortable and happy, to see that sanitary arrangements of 
 city and community are perfect, to provide a fair in- 
 come, healthful food, good amusements and all the other 
 requirements of respectable life to-day; to do this and 
 let evolution do the rest — this is the position of more 
 than one social teacher. 
 
 " But the imperfection that must needs be corrected, 
 in the estimation of Jesus, was no chance of birth or oc- 
 cupation of life. The Pharisee was quite as ill as the 
 harlot and publican. The cause of all inequality and 
 lack of fraternity is moral : it is sin. Men cannot reach 
 that divine sonship in which fraternal love becomes 
 natural so long as the spirit of selfishness rules them. 
 A corrupt tree cannot bring forth good fruit. The 
 world can become the kingdom only by a repentance and 
 
118 JESUS AX ECONOMIC MEDIATOR 
 
 a moral change on the part of its members that replaces 
 the spirit of revolt against goodness, and a loving God, 
 with the spirit of sonship. 
 
 "And Jesus saw aright. A perfect society cannot be 
 created from imperfect people. That which stands in 
 the way of the realization of many a man's ideal for so- 
 cietv has not been its own logical inconsistency, but its 
 failure to find or produce the right sort of men upon 
 which to work. The plan of the house called for mar- 
 ble and the only material at hand was mud. Jesus pro- 
 posed to furnish good material as well as a noble plan." 
 
 The regeneration of the individual is the starting 
 point in the preparation of this material. Mere god- 
 less social intercourse can never make society good, 
 and society from which cruelty, oppression and in- 
 justice have been driven is essential to any permanent 
 betterment of our temporal conditions. The tempo- 
 ral good that comes with the advancement of civiliza- 
 tion doesn't make men fraternal : usually it widens the 
 breach. In the case of Dives and Lazarus, an income 
 that enabled Dives to be clothed in purple and fine 
 linen and fare sumptuously every day, gave him no 
 compassion for the man that lay with the dogs at his 
 door. The kingdom of God grows not by accumula- 
 tion, but by assimilation; hence only that which can 
 be assimilated can find a place therein. That which 
 is destined to produce a permanent social regenera- 
 tion is the acceptance of Jesus Christ not alone as a 
 personal Saviour, but a further choice of Him as Me- 
 diator in all human relationships. This would insure 
 industrial and social justice and kindliness, as well as 
 the hope of heaven. This type of disciple would truly 
 
DEAD MEN WIN NO VICTORIES 119 
 
 be as " the good man out of his good treasure " who 
 H bringeth forth good things " — as the " good tree 
 that bringeth forth good fruit." 
 
 Jesus' plan is to save the masses through the indi- 
 vidual, and not the individual through the masses. 
 Men made Christlike make good society and bring 
 about right economic conditions. Morally, Socrates 
 and the ascetics were good men; but they were not 
 good for social intercourse, for trade, or for alleviat- 
 ing the condition of the unfortunate. It is not 
 enough to be good: one must be good for something. 
 Jesus' fundamental position is that economic better- 
 ment depends upon goodness that is active: that one 
 spontaneously loses one's selfish interest in the wel- 
 fare of other lives, and thereby finds the truest and 
 highest life. " Whosoever would save his life shall 
 lose it; but whosoever shall lose his life for my sake, 
 the same shall save it." 
 
 In making this demand, Jesus shows the high 
 worth of human beings. With Him, life was more 
 than meat, and man infinitely better than a sheep — or 
 any number of sheep — because he possesses a human 
 soul of infinite possibilities. He invited the poor and 
 degraded, because He believed in the inherent worth 
 of human nature. He put value on humanity: not on 
 its clothing or position. He treated mankind as sin- 
 ful, but recoverable, and showed that the depraved 
 possess that which responds to divine influences. 
 
 Renan taught that the aim of Christianity is not the 
 perfecting of society, but the preparation for another 
 world. Jesus shows that humanity is too great to be 
 
120 JESUS AN ECONOMIC MEDIATOR 
 
 confined to one world: that personality projects itself 
 into eternity, anchoring to the very throne of God, 
 and bringing therefrom the power and principles 
 needed to transform this old, sin-oppressed earth. 
 
 Even with His high value on humanity, Jesus did 
 not present flattering views of its condition. The de- 
 praved were invited, but they were not petted. In 
 His parables of the Lost Sheep, the Lost Coin and the 
 Lost Son, He pictures human nature as lost; but He 
 believed it recoverable through right efforts, hence 
 He saw the harvest awaiting the reapers. He was 
 always impartial and sympathetic. Conditions were 
 hard and labourers were few, because the Jewish 
 leaders were neglecting the masses. In His prayer 
 that labourers be sent into the field, we feel the heart- 
 throbs of the Master, as He longs for the cooperation 
 of those who have experienced the change of heart 
 necessary to enable them to sympathize with His mis- 
 sion, receive Him as their Mediator and join the 
 forces of righteousness. It was not for ritualistic 
 workers that He longed: there were plenty of them. 
 There were priests and Levites in abundance in Jeru- 
 salem; but they were sodden in selfishness, which is 
 the root of all sin. When selfishness enters the 
 sphere of religion, it marks one as the farthest re- 
 moved from God. These were inhumanly religious, 
 socially corrupt and economically reprehensible. The 
 common people were impressible, and through them 
 the work of economic and spiritual regeneration be- 
 gan. 
 
 To-day, Jesus doesn't work miracles to feed the 
 
DEAD MEN WIN NO VICTORIES 121 
 
 poor, but His regenerating power imparts new con- 
 sciences to those who make laws, manage mills and 
 conduct business. It is only the regenerated soul that 
 can " love the Lord with all the heart and soul and 
 strength, and one's neighbour as oneself." When 
 God and man are thus loved, one will not oppress men 
 in industry, or defraud in business. Employers will 
 pay the best possible wage and workers will do the 
 best possible work. When perplexities arise, the 
 question will be, " What saith the Mediator ? " 
 
 The importance of right conditions of the heart to 
 secure industrial well-being may be further seen in 
 the fact that in most instances one man controls many 
 men, but his heart controls him: for, "as a man 
 thinketh in his heart, so is he." In the great railway 
 systems, factories and business concerns, some man's 
 heart away back in the offices is dictating the policies. 
 Selfishness there can kill any movement for human 
 betterment, hence the wisdom of the Mediator in be- 
 ginning with the heart. 
 
 In God's plan of the ages, which He is steadily 
 working out, He is using men and women to the full- 
 est extent to which they will permit themselves to 
 become the unselfish channels of His blessings to 
 mankind. To be made alive to the interests of His 
 kingdom is essential to such use. It is the new life, 
 generated by faith in the Life Giver, that accepts His 
 teaching as the rule of faith and practice, of creed and 
 conduct, and thus enthrones Him as Mediator, say- 
 ing, " Not my will, but thine be done." 
 
X 
 
 EQUALITY IN CODE AND CONDUCT 
 
 "And he made of one every nation of men to dwell on 
 all the face of the earth." — Acts if: 26. 
 
 " All ye are brethren." — Matthew 23:8. 
 
 THE question of the equality of human rights 
 and privileges was never more in the fore- 
 front than at present. Does the State have 
 the right to compel men to work in time of peace, as 
 it has to force them to bear arms in time of war? 
 Do government employees have the same right to 
 strike that is granted those who are employed by firms 
 and individuals? Do any employers have the right 
 to compel men to work? Do labour unions possess 
 such rights? On the other hand, do unions, or any 
 other organizations, have a right to forbid men to 
 work? Can a man be compelled to work, or not to 
 work, without violating his personality? Compul- 
 sory labour would be near akin to slavery, but what 
 of compulsory idleness? Can men be coerced to stick 
 to a job, or coerced to stay away from it, without vio- 
 lating the natural rights of the individual? What 
 principles do we find in the code of Jesus that would 
 help to solve such present-day problems as' these ? 
 
EQUALITY IN CODE AND CONDUCT 123 
 
 The notion that the rank and file of men and 
 women are born to serve the privileged class, or or- 
 ganizations effected by any class, and that they are to 
 be driven with whip and spurs, finds no support in the 
 teaching of the Mediator. Two of His utterances 
 will be sufficient to show His attitude: 
 
 " Ye know that the rulers of the Gentiles lord it over 
 them, and their great ones exercise authority over them. 
 Not so shall it be among you: but whosoever would be- 
 come great among you shall be your minister ; and who- 
 soever would be first among you shall be your servant: 
 even as the Son of Man came not to be ministered unto, 
 but to minister, and to give his life a ransom for many." 
 — Mattheiv 20: 25-28. 
 
 " Be ye not called Rabbi : for one is your teacher and 
 all ye are brethren. And call no man your father on 
 earth : for one is your Father, even he who is in heaven. 
 Neither be ye called masters: for one is your master, 
 even Christ. But he that is greatest among you shall be 
 your servant." — Matthew 23: 8-1 1. 
 
 Mark and Luke also give these sayings of His. 
 Their meaning is so clear that comment would be su- 
 perfluous. Except in the society of Jesus and His 
 friends, this Gentile ideal was world-wide. Every- 
 where men sought greatness, that they might rule and 
 have others minister unto them. Rome had stamped 
 upon her dependents the ideas of luxury, of slave 
 service, of enrichment at the expense of others. 
 With her, the great were those who were served by 
 others, and he was esteemed greatest who had most to 
 serve him. How different with Jesus! The heir of 
 
124 JESUS AN ECONOMIC MEDIATOR 
 
 all things emptied Himself and came among His 
 brethren as one who serves. What a splendid ex- 
 ample ! 
 
 The Old Testament ideal of human equality — not 
 of endowment, but of privilege and opportunity — 
 formed a background and setting for the teaching of 
 Jesus. Job shows the belief that prevailed that Je- 
 hovah is the maker and keeper of all, and that a serv- 
 ant could not be oppressed without an account being 
 rendered unto the Lord. The thirty-third Psalm de- 
 clares that God " fashioneth their hearts alike: he 
 considereth all their works." It had passed into a 
 proverb among the Hebrew people that " the rich and 
 the poor meet together; the Lord is the maker of 
 them all." 
 
 The equality which was taught by the Mediator, 
 and which has become the basis of American democ- 
 racy, will be seen most vividly in the manner in which 
 He recognized all classes. The rich and powerful 
 were already highly valued, but Jesus recognized the 
 rights of the poor. They represented man stripped 
 of all extrinsic attributes of honour, and reduced to 
 that which is common to all mankind. On this naked 
 humanity, the world never set a very high value, and 
 perhaps nowhere in the world was there a wider 
 chasm between the classes and the masses than had 
 been rapidly developed in Judea at that time. Ac- 
 cording to the tradition of the scribes, the Am 
 Haarez, " the people of the land," were ostracized in- 
 dividuals, with whom no dealings were .to be had. 
 They were as Samaritans to them. They were even 
 
EQUALITY IN CODE AND CONDUCT 125 
 
 excluded from sharing in the resurrection. These 
 scribes said of such a man: 
 
 " Bear no witness for him, take none from him, re- 
 veal to him no secret, entrust nothing to his charge, 
 make him not treasurer of monies for the poor, associate 
 not with him on a journey." — Weber. 
 
 In the light of this depreciation, the reason for the 
 Mediator's cleavage with the " powers that be " is 
 seen more clearly. He insisted upon the susceptibil- 
 ity to redemption that these outcasts possessed, and 
 believed in their right to fair treatment and an equal 
 chance for their spiritual and economic betterment. 
 It is not strange that they should hang upon His 
 words, follow Him from place to place, and even 
 want to make him King. The world begins to value 
 folks only when they are clothed with some outward 
 distinction of birth, or wealth, or station. Jesus saw 
 in human beings the life of a spirit, conversant with 
 divine things, and said: 
 
 " What shall it profit a man to gain the whole world, 
 and lose his own life?" 
 
 The " life " or " soul " is that which makes human 
 beings different from " things," and gives one a per- 
 sonality which is inviolable. For the preservation of 
 this life, the lower animal life, with all one's material 
 possessions, might well be sacrificed. 
 
 The interest which Jesus took in the depraved 
 further indicates His belief in human equality. He 
 valued humanity not only when it was stripped of 
 
126 JESUS AN ECONOMIC MEDIATOR 
 
 worldly goods, but even when destitute of worthy 
 character. In His view, humanity is humanity, 
 whether rich and respectable or poor and devilish, and 
 is entitled to honourable treatment and a fair chance. 
 He was the friend of publicans and sinners, because 
 they possessed latent spiritual powers, which were ca- 
 pable of regeneration and development. Moreover, 
 in His view, they possessed the solemn responsibilities 
 of moral agents, and retained features of the divine 
 image, not entirely effaced. These features were 
 capable of restoration. The world of culture de- 
 spaired of them, but He hoped for them, and went 
 after them as a shepherd after his sheep. He sought 
 their healing, as a true Physician of Souls. 
 
 Jesus was conscious of the imperfections of men, 
 and saw them making grave departures from moral 
 ideals. This He set forth in the fifteenth chapter of 
 Luke, where He compares them to wandering sheep, 
 lost coins and prodigal sons. He had more than a 
 sentimental interest in folks. He knew that few of 
 them realized their moral responsibilities. He was 
 under no illusion as to the moral condition of man- 
 kind, and the unworthiness of humanity for the privi- 
 leges to which He daily invited men. He valued hu- 
 man nature in its ideal, but did not take flattering 
 views of it. In human lives everywhere, He saw the 
 evidence of sin's corrupting, debasing and enslaving 
 power. Amid it all, He saw capabilities of redemp- 
 tion, and valued folks for what they might become, 
 rather than for what they were. He realized the de- 
 mands of justice lying deeper than social distinctions 
 
EQUALITY IN CODE AND CONDUCT 127 
 
 and worldly discriminations. To the sinful, the de- 
 praved, the weak, He saw the need of an equal oppor- 
 tunity and a fair chance, and the responsiveness which 
 such a " square deal " would awaken. 
 
 Zaccheus, for instance, was a man of large-hearted 
 ability, but he was a social outcast because of his posi- 
 tion as a tax-gatherer. The Mediator received him, 
 became a self-invited guest in his home, and at once a 
 reformation began. The magnificent offer of half 
 his goods for the poor, and to restore four-fold any 
 ill-gotten gains that he possessed, mark his conversion 
 as sincere, and show the unseen possibilities wrapped 
 in some social outcasts. Mediatorily, Jesus gave 
 brotherly recognition to sincere folks, regardless of 
 social position, until it was said of Him, " He receiv- 
 eth sinners, and eateth with them." 
 
 He had compassion on the multitude. In defend- 
 ing Himself against the attacks made upon Him for 
 His sympathy with social reprobates, He gave the 
 parable of the Two Debtors (Luke 7: 36-50), in 
 which He showed that those who are forgiven most 
 will love most, and consequently will be most closely 
 attached to Him, and to the interests of His kingdom. 
 The oppressed, who had been without an equal 
 chance, ought to be the ones who would most appreci- 
 ate it when given. Those accustomed to it continue 
 to take it as a matter of course. 
 
 One of the difficult lessons to learn is that equality 
 of privilege and opportunity does not necessarily 
 mean equality of ability to improve the privilege and 
 measure up to the opportunity. Opportunity to earn 
 
128 JESUS AN ECONOMIC MEDIATOR 
 
 is not always coupled with the strength and skill that 
 bring high earning power. That Jesus recognized 
 this fact is seen in the parable of the Talents (Matt. 
 25: 14r-30) where the master gave to one five talents, 
 to another two, and to another one ; " to each accord- 
 ing to his several ability." The justness of the dis- 
 tribution is seen in the fact that in the accounting he 
 required of each only according to his capital and 
 ability. The failure of the one-talent man was not 
 due to the fact that he had but one talent, but to his 
 failure to use what he had. In the parable of the 
 Pounds (Luke 19:12-27) but three of the ten 
 pounds given out are accounted for ; and yet, in these 
 we see the same law of ability recognized, and the 
 same penalty for dolessness meted out. It is a 
 further illustration of equality of opportunity, but 
 differences in ability, even with the same capital. 
 Here each one received a pound. One made ten 
 pounds, another nothing, and consequently lost the 
 pound which he had. Duplication may be seen in the 
 economic world to-day. It is a law of being that that 
 which is not used is lost. 
 
 Among the equality of rights which the code of 
 Jesus demands for the individual may be enumerated 
 the right of enjoyment of life and liberty; the pursuit 
 of happiness; protection that brings safety to himself 
 and family; an equal chance with others in the acqui- 
 sition and possession of property. The average man 
 is more concerned about the democratization of privi- 
 leges than he is about standing for his inherent rights. 
 Napoleon said that the Frenchmen of his, day wanted 
 
EQUALITY IN CODE AND CONDUCT 129 
 
 liberty less than equality. It would not be strange if 
 this were true to-day. Society organized on the caste 
 system of India, or the feudal system of Europe, 
 presents greater inequalities of rights than can be 
 found between a democracy and an absolute mon- 
 archy. Equality of privileges, therefore, depends 
 less upon the form of government than upon the or- 
 ganization of society. However, the Mediator bases 
 all upon the value of human beings and their relation- 
 ship to God, hence liberty and equality are coexten- 
 sive in His code. 
 
 Internationally, the world is coming to Jesus' ideal 
 of human equality. This is seen in the growing sen- 
 timent favouring the self-determination of weaker 
 peoples, and the respect for small nations. As human 
 equals, these people cannot justly be enslaved, an- 
 nexed, or dominated by force. With due regard for 
 international courtesies, they have an inherent right 
 to choose their own form of government, and to align 
 themselves with stronger nations, if they so desire; 
 but treaties made with them are not " scraps of 
 paper," even though it may require a World War to 
 convince imperialism of that fact. 
 
 Industrially, there are many movements toward 
 His ideal. All parties concerned are awakening to 
 the fact that the labour problem can never be solved 
 by espionage or paternalism. Employers are becom- 
 ing more than willing — even anxious — to deal with 
 conditions that apply equally to employer and em- 
 ployee. A writer who recently completed a study of 
 industrial conditions in twenty American cities, says 
 
130 JESUS AN ECONOMIC MEDIATOB 
 
 that he found employers more willing to treat with 
 employees than were the latter to meet the employers. 
 It would be most unfortunate if a growing sentiment 
 toward conciliation on part of employers should be 
 met by a growing radicalism on part of employees. 
 
 The " Shop Representative Plan " is a decided 
 movement toward the code and spirit of the Media- 
 tor, in the recognition of equality of rights on the part 
 of employer and employee. In brief outline, the plan 
 which is often spoken of as " The Shop Committee," 
 is as follows: 
 
 A number of delegates, elected by secret ballot in 
 the shop, meet with a like number of representatives 
 of the management monthly, or semi-monthly, and 
 together carefully survey the situation and plan for 
 betterment. The employees are given a voice in all 
 matters pertaining to their employment, and working 
 and living conditions. The principle of cooperation 
 and confidence between employers and employees is 
 maintained by affording the means of ready access to 
 each other's representatives, and free discussion of 
 differences as they arise. Thus the common interests 
 of employers and employees are promoted and a 
 higher efficiency attained. They discuss every phase 
 of shop life in which the workers are involved. Fan- 
 cied grievances are explained and real ones remedied. 
 The director of one of the largest plants in a Middle 
 Western State, after describing the system and its re- 
 sults, says: 
 
 "As nearly as we can sense the situation, and as nearly 
 as we can place a dollar and cents valuation upon such 
 
EQUALITY IN CODE AND CONDUCT 131 
 
 things, we would not accept to-day two million dollars in 
 gold as a consideration for returning to any plan or con- 
 dition which has ever been in effect in our shops here- 
 tofore." 
 
 That the plan is satisfactory to labour, and is a fair 
 expression of equality of opportunity, further appears 
 in a statement from one of the largest street railways 
 in America, after it had been in use about three years: 
 
 "We have never had labour trouble, and went 
 through the strenuous war period with a clear under- 
 standing. The committeemen elected by the men take 
 up working conditions, questions of wages, and welfare 
 features, and there is a fine spirit of cooperation with 
 the company." 
 
 These citations are sufficient to show the drift to- 
 ward the Mediator's valuation of men, and also to 
 indicate the economic value of His code. As a 
 money-making proposition, the greatest movement in 
 the world would be the acceptance of the full code of 
 Jesus Christ and His exaltation to the place of Medi- 
 ator of industrialism and internationalism. It is en- 
 couraging to note the extent to which cooperation is 
 becoming the plan of action. The equality and in- 
 violable rights of each, in his field of action, are com- 
 ing to be recognized, and such recognition is showing 
 a money value to all parties. The massing of capital, 
 and the organization of labour, with saner leadership 
 year by year, are making possible an industrialism 
 that individual effort never could operate — thanks to 
 Jesus' estimate of man's value. 
 
 This doctrine of Jesus was destined to destroy hu- 
 
132 JESUS AN ECONOMIC MEDIATOB 
 
 man slavery. Nowhere did He say, " Thou shalt not 
 permit slavery." He simply touched the heart of hu- 
 manity with the lesson of human equality, and the 
 sunshine of an enlightened conscience has driven it 
 away from the earth, as a mist cloud. So has ended 
 the saloon system, and so has universal suffrage been 
 ushered in. The broad principles of human equality 
 are now bearing splendid fruitage. 
 
 This truth also places male and female on an equal 
 footing socially. It leaves no room for a double 
 standard of social purity. When the unfortunate 
 woman was brought to Jesus that He might order her 
 put to death, He acted as Mediator in the case, and 
 said, " Let him that is innocent cast the first stone." 
 In other words, " There is an equality of obligation ; 
 she is your sister, and the doctrine of human equality 
 cannot hold her guilty and you innocent." 
 
 Does it not apply to the suffrages, also? Certainly 
 it does to matters of salary. Why should a woman 
 be obliged to do for ten dollars a week what a man 
 would receive twenty for doing? Why should a girl 
 batter down wages by doing the work of a man for 
 less than he receives, later marry the man and expect 
 him to maintain a family on the wage that she helped 
 to lower? A recognition of human equality that 
 would demand the same wage for the same work chal- 
 lenges the attention of labour organizations, business 
 men and manufacturers everywhere. 
 
 A full recognition of human equality would make 
 wide readjustments in industrial relations. America 
 has no caste system to keep the worker dbwn. He 
 
EQUALITY IN CODE AND CONDUCT 133 
 
 may invent and plan, devise and save, until instead of 
 a workman he may become an owner or partner in the 
 business. The coming industrial democracy will 
 make this partnership the rule, rather than the excep- 
 tion. The doctrine demands an equal chance for all 
 within the sphere in which each one is best fitted to 
 operate. It is not meant that every one is equally en- 
 dowed with skill and ability. It simply means a fair 
 chance for the worker to " work out his own salva- 
 tion," financially, as well as spiritually. 
 
 To secure equal rights and a fair start, it might be 
 necessary to inquire into the readjustment of inherit- 
 ances. One is born heir to millions, while another is 
 handicapped by poverty and squalor. Can this be 
 forever perpetuated, and still maintain human equal- 
 ity? The old Hebrew remedy was the Year of Jubi- 
 lee, when the land returned to the heirs of its original 
 owners. In the kingdom of heaven, there is no place 
 for such readjustments by civil law. However, the 
 demand is made upon the individual to give of his 
 property for the spread of the kingdom. Herein 
 lies the remedy for swollen fortunes, and the means 
 of maintaining an equality. The rich ruler was told 
 to sell what he had and give to the poor, then to fol- 
 low Jesus. He was promised treasure in heaven, and 
 the kingdom wisely provides for the exchange that 
 converts the currency of the land into spiritual treas- 
 ure. Zaccheus not only made restitution for any ill- 
 gotten gains, but gave the half of his goods to feed 
 the poor. Such acts are necessary to keep the doer in 
 touch with the common people, and imbued with the 
 
134 JESUS AH ECONOMIC MEDIATOR 
 
 spirit of heaven. Men are coming to understand that 
 it is disgraceful to die rich. Here we see not only a 
 method of doing good, but also a means of maintain- 
 ing an equality of privileges and an even start in earn- 
 ing power. 
 
 If service be the test of greatness, it naturally fol- 
 lows that the greatest opportunity is not the chance to 
 accumulate a million dollars, or any other sum. It is 
 not to accumulate, at all: it is to serve. Here is an 
 underlying law of the kingdom of God — a truth 
 which Jesus exemplified to the world. 
 
 Equality of privilege implies equality of responsi- 
 bility ; hence the granting of this equality to both em- 
 ployer and employee means an equal share in the re- 
 sponsibility for maintaining peaceful relations with 
 each other, and a high standard of service to the pub- 
 lic. The responsibility cannot be shifted without 
 violating moral requirements. The spirit of the 
 Mediator would make each willing to meet the other 
 more than half-way in the adjustment of differences, 
 and to counsel freely for the improvement in output 
 and working conditions. 
 
 Equality of privileges to serve, to serve with one 
 another, to serve according to the Mediator's guid- 
 ance, ought to bring a joy indescribable and full of 
 glory. Apply this to capitalism, to industrialism — to 
 every line of human effort — and it will bring to hu- 
 man hearts a thrill of the divine, and to this old earth 
 a glimpse of glory from above ! 
 
XI 
 SIN, SUFFERING AND WANT 
 
 " Now there were some present at that very season 
 who told him of the Galileans whose blood Pilate had 
 mingled with their sacrifices. And he answered and 
 said unto them, Think ye that these Galileans were sin- 
 ners above all the Galileans, because they suffered these 
 things ? I tell you, Nay : but, except ye repent, ye shall 
 all in like manner perish. Or those eighteen upon 
 whom the tower in Siloam fell, and killed them, think 
 ye that they were offenders above all the men that dwell 
 in Jerusalem? I tell you, Nay: but, except ye repent, 
 ye shall all in like manner perish." — Luke /j: 1-5. 
 
 " Sin no more, lest a worse thing befall thee." — John 
 5- H- 
 
 CONSIDERING the equality of privileges 
 which Jesus made one of the foundation 
 principles of the kingdom of God, the ques- 
 tion naturally arises, Is economic want the result of 
 disobedience to these principles; or, Is there a relation 
 between sin and want? Not to inquire into the Me- 
 diator's teaching concerning sin would be to miss the 
 mark in an economic investigation. 
 
 Jesus reversed the prevailing Jewish conception of 
 sin. He showed that it belongs not simply to the out- 
 cast and criminal, but to all — even to the scribe and 
 Pharisee. Indeed, the privileged class who preyed 
 upon the helpless, were denounced as the worst of alJ 
 
 i35 
 
136 JESUS AN ECONOMIC MEDIATOR 
 
 sinners. In the parable of Dives and Lazarus, He 
 portrayed the awful results of respectable, self-satis- 
 fied sin. 
 
 He showed clearly the distinction between sin and 
 crime. One may perish because of sin, and yet never 
 be guilty of crime. One may go to Gehenna without 
 ever having gone to a state prison. John says, " Sin 
 is lawlessness." The lawlessness of the Gospels is 
 born of selfishness or self-will. It is a state of 
 mind, rather than a combination of separate acts. 
 Men look for " sins," but Jesus treated " sin." He 
 treated it as a constitutional disease — not merely an 
 eruption upon the surface. Only " blood cleansing " 
 can produce a cure. 
 
 Thoughtful folks admit that there is something 
 confessedly wrong in the world, and in human nature. 
 Too many things are at cross purposes. There is too 
 much suffering. Hardships are on every hand. Who 
 can believe that it is the will of our heavenly Father 
 that it should be so, when He has done everything pos- 
 sible for our happiness and welfare, even withholding 
 not His own Son ? This world stands related to man's 
 highest thought and ideals, but there is something in 
 the way of their realization. Jesus treats sin as the 
 great hindering cause. In the parable of the Tares, 
 for instance, it was the bad seed that injured the 
 growth and brought disaster to the harvest: so does 
 sin with man's most cherished hopes and plans. 
 
 Sin blinds men to the new order which Jesus would 
 establish, were He made Mediator. Nicodemus, the 
 wise man of the Jewish Sanhedrin, could not see the 
 
SIN, SUFFERING AND WANT 137 
 
 kingdom of God. Until delivered from the blinding 
 blight of sin, even the Sermon on the Mount cannot 
 be understood. 
 
 Sin stands in the way of the kingdom which Jesus 
 came to establish. It is sin that hardens men to gos- 
 pel influences, and sinks outcasts into criminals and 
 degenerates. Sin makes those in power more relent- 
 less. The sin of covetousness cries out for Shylock's 
 pound of flesh, and plies the lash to suffering human- 
 ity with renewed fury. It drives the burglar and 
 thief to pillage, the gambler to the tricks of his trade, 
 and the profiteer to his unscrupulous methods, while 
 commercialized vice sinks humanity to its deepest de- 
 pravity, that it may reap the tainted shekels. Is it 
 strange that Jesus and His forerunner should call 
 men to repentance as a necessary condition to the in- 
 coming of the kingdom of the Messiah? However, 
 they refused to repent, but chose rather to crucify 
 Jesus and continue their pillage, while protected by 
 Rome. The soldiers gambled for His garments while 
 He was dying, so hardened were they by spoliation. 
 
 While Jesus denounced sin, He was compassionate 
 toward sinners. This is seen in His attitude toward 
 publicans, who, being Hebrew tax-gatherers for 
 Rome, were regarded as the worst sinners in the king- 
 dom. However, Jesus preached the Gospel to them, 
 and when they were converted fellowshipped them, 
 choosing some of them to places in the apostolic cir- 
 cle. So true was His sympathy for the sinner that 
 He parolled the sinful woman on condition that she 
 would sin no more. 
 
138 JESUS AN ECONOMIC MEDIATOE 
 
 The cleansing of the temple further shows His 
 sympathy for those who seek deliverance from sin. 
 The court of the Greeks was occupied with the imple- 
 ments of the money changers. They were thus pre- 
 vented from enjoying their privileges in the worship 
 of God. Fierce was His denunciation of the scribes 
 and Pharisees for their hypocrisy, and especially for 
 shutting out of the kingdom those who would enter. 
 His mission was to " the lost sheep of the house of 
 Israel." He " came to seek and to save that which 
 was lost." So sincere and all-consuming was His 
 sympathy for sinners that He shed His blood for 
 their deliverance. Calvary marks the world's highest 
 sacrifice, and that sacrifice was to save His people 
 from their sins. 
 
 Jesus treated sin as the cause of suffering. To the 
 man made whole at Bethesda, He said, " Sin no more, 
 lest a worse thing befall thee." We do not know that 
 his disease was the result of any particular sin, into 
 which he was in danger of falling again, and that 
 would cause a relapse of his disease. It was a com- 
 monly-received belief among the Jews that special sin 
 brought special suffering. This was the doctrine of 
 Job's comforters. Jesus did not teach that every in- 
 stance of suffering or misfortune was the direct result 
 of some special sin. When His disciples asked Him 
 concerning the blind man, " Who did sin ; this man or 
 his parents, that he should be born blind ? " Jesus' 
 answer indicated that they were not to undertake to 
 fix the definite sin that caused that particular suffer- 
 ing. Such is the thought concerning the murdered 
 
SIN, STTFFEKING AND WANT 139 
 
 Galileans and those upon whom the tower in Siloam 
 fell. Sin is a violation of law, and laws have penal- 
 ties; but it becomes us to be modest in attempting to 
 fix the connection between the sin and its penalty. In 
 His miracles of healing, Jesus indicated a connection 
 between sin and want by forgiving the sin and em- 
 phasizing the need of forsaking it. The purpose of 
 His coming into the world was to save His people 
 from their sins: not to save them in their sins. The 
 reason for this is quite apparent: To receive what 
 Jesus came to impart, it is necessary to get into line 
 with the principles of His kingdom — as much so as 
 for the inventor to work in accordance with the laws 
 of nature, and not contrary to them. The code of the 
 Mediator shows that righteousness brings better op- 
 portunities to all. 
 
 Jesus' teaching shows that unbelief is the sin of all 
 sins. Without belief there can be no repentance, and 
 the turning which repentance brings is necessary to 
 escape the awful consequences of sin. If Jesus' 
 hearers did not get a new mind, the fate of those 
 on whom the tower in Siloam fell, and those 
 whose blood Pilate mingled with their sacrifices, 
 would be the fate of all of them. As a na- 
 tion, they failed to repent, and in the destruction 
 of Jerusalem this prediction was fulfilled. In the in- 
 terlinking of society, that which brings affliction to 
 the city causes suffering to all the inhabitants. This 
 is as true now as then, and the fever germs of a viti- 
 ated water supply come into the brown stone houses 
 as truly as into the squalid hovel. Bad laws, with un- 
 
140 JESUS AN ECONOMIC MEDIATOR 
 
 just and oppressive conditions, will ruin a country 
 and bring the downfall of the privileged class, as 
 truly as that of the oppressed class. This was true 
 in the overthrow of Jerusalem, and later in the down- 
 fall of Rome. 
 
 Without faith in the Deliverer, there can be no de- 
 liverance, spiritual or economic. Unbelief is the sin 
 against the Remedy for sin, even against Jesus. It is 
 a rejection of the code of His kingdom, hence of the 
 kingdom, too. The principles of His kingdom are the 
 laws of one's being. The reception of His message 
 brings liberty from bondage, because it brings us into 
 accord with the laws of our own being. As hygiene 
 ministers to health so does the observance of these 
 higher laws of being minister to material and spiritual 
 Well-being. 
 
 Jesus taught that there is an unpardonable sin — 
 the sin against the Holy Spirit. The oppressing class 
 ascribed to the devil the good works that Jesus did, 
 through the power of the Spirit of God. While these 
 people continued to look to the wrong source, there 
 was no hope of their salvation. If they called evil 
 good, there could be no motive to seek real good. 
 Men who see black as white and white as black never 
 can attain spotless righteousness. In the business and 
 industrial world, conditions are hard, because men 
 will not accept God's remedy and act upon the prin- 
 ciples of the Mediator. The unpardonable sin in 
 the economic world, as truly as in the spiritual 
 realm, lies in looking to the wrong source for deliver- 
 ance. 
 
SIN, SUFFEKING AND WANT 141 
 
 Hear the Mediator's explanation, as recorded by 
 Mark: 
 
 " From within, out of the heart of men, proceed evil 
 thoughts, adulteries, fornications, murders, thefts, cov- 
 etousness, wickedness, deceit, lasciviousness, an evil eye, 
 blasphemy, pride, foolishness; all these evil things come 
 from within and defile the man." 
 
 Here, then, lies the source of most things which 
 make conditions hard, and affect men's relations with 
 one another. It is reasonable, then, that to estab- 
 lish a kingdom of righteousness, and found a system 
 of relief which could be controlled by His words, as 
 the directions of a Mediator, He would begin by re- 
 quiring a change in that which is the fountain of 
 man's thought and activity. This would mean the 
 elimination of that which vitiates all effort for hu- 
 man betterment. 
 
 The cause of most suffering in industrial districts 
 of the United States can be traced to either the sinful 
 waste of wage earners, or the sinful selfishness of 
 employers. This selfishness often grinds down 
 wages, or charges exorbitant store prices, or provides 
 only places of squalor in which employees may live, 
 and in some instances does all these things, and more. 
 If Jesus were made Mediator by both employer and 
 employee, how different would be the situation ! 
 
 Jesus taught that sin produces unhappiness all 
 through this life, and hell in the life to come. Per- 
 haps it would be nearer correct to say that sin is hell 
 and that it begins the torments of Gehenna in this 
 life. Poverty is not a punishment for sin; for often 
 
142 JESUS AS" ECONOMIC MEDIATOR 
 
 folks grow rich by sinful practices. However, sin 
 does stand in the way of social redemption, and a 
 choice between the world — worldly methods and sin- 
 ful practices — and the social and spiritual redemp- 
 tion offered in the code of the Mediator is essentiaL 
 Tames, the brother of Jesus, says: 
 
 " Whence come wars, and whence come fightings 
 among you? Come they not hence, even of your pleas- 
 ures that war in your members ? Ye lust and have not : 
 ye kill, and covet, and cannot obtain; ye fight and war; 
 ye have not because ye ask not; ye ask and receive not, 
 because ye ask amiss, that ye may spend it in vour 
 pleasures. - ' 
 
 What a graphic picture of the relation of sin to 
 human destitution! James had correctlv sensed the 
 teaching of Jesus. His master demand is that a resig- 
 nation to His claims be made, which will bring one 
 into sympathetic touch with the downtrodden To 
 the rich young ruler, He said, M Sell what thou hast 
 . . . and come follow me." That young man 
 could never strike hands with the proletariat while 
 possessed oi that fortune: hence this unusual de- 
 mand. 
 
 The parable of the Prodigal Son illustrates most 
 vividly the relation between sin and want. It also 
 contains a two- fold economic lesson: The character 
 that illustrates the curse of narrow selfishness is found 
 in the elder brother, who feared that the home-com- 
 ing of the younger meant another division of the es- 
 tate. On the other hand we see the danger and folly 
 of riotous living in the case of the younger, who dis- 
 
SIX, SUFFERING AXD WANT 143 
 
 regarded the laws of income and expenditure. 
 Prodigality brought the younger home in want, while 
 parsimoniousness brought the elder brother to 
 shame, cast a shadow over the father's joy and 
 marred the sweetness of filial love. 
 
 The whole tenor of Jesus' teaching is that prop- 
 erty rightly acquired and properly used brings pros- 
 perity to all — not to one class at the expense of an- 
 other. He presents a solidarity of interests, and 
 makes each responsible for the welfare of the other: 
 the employer to the employee; the workman for 
 faithfulness to his manager; the rich for the poor, 
 etc. The factory cannot run without the office and 
 salesroom, and all must rise or fall together. Tem- 
 porary advantages may be taken, and one class seem 
 to prosper on the misfortunes of another; but the re- 
 action must come. The very essence of sin is selfish- 
 ness, and until it is eradicated it is hard to maintain 
 a solidarity of interests wide enough to affect world 
 conditions. 
 
 Wealth is acquired in two ways: The resources of 
 a country are developed, its minerals mined and 
 smelted, its forests subdued, its soil cultivated, its oil 
 and gas marketed, and wealth thus created. Large 
 stores of food and clothing, of the necessaries and 
 luxuries of life, are brought into existence, and values 
 are added that make for the betterment of humanity. 
 Employment is furnished, wealth created and better 
 homes and happier conditions made possible. When 
 honestly done, this is certainly legitimate and is in 
 keeping with the ideals of the Gospels, 
 
144 JESUS AN ECONOMIC MEDIATOR 
 
 The other method 1 is that of the promoter and 
 speculator. It does not create values, but detours 
 that which has been created by others into the coffers 
 of the manipulators. Too much of the world's busi- 
 ness to-day is of that character. Of course the sales- 
 man and distributor are necessary; but the specula- 
 tion that produces no goods, acquires no surplus of 
 needed production, but " bulls " and " bears " mar- 
 kets, " corners " products, creates fictitious values 
 and reaps usurious profits, is near akin to gambling. 
 When money is circulating plentifully, this specula- 
 tion adds to the high cost of living, thus heaping bur- 
 dens upon the poor; when money becomes scarce, it 
 drives into panics and intensifies suffering. Gam- 
 bling is morally wrong, of course; but the economic 
 sin of it is that it creates no goods. Instead of cre- 
 ating values, it turns into the pockets of the winner 
 the hard-earned dollars of the loser. The exploiters 
 among the Jews did not need to water stocks and 
 manipulate securities. They filched the helpless 
 otherwise and brought down upon themselves the 
 maledictions of the Mediator. When they devoured 
 widows' portions, He told them that for turning aside 
 such revenue from its right and legitimate use they 
 should " receive the greater damnation." What 
 a revolution would take place if His word was 
 made the rule of action in the world's markets to- 
 day! 
 
 Jesus did not promise riches for following Him: 
 His rewards are infinitely higher. However, to 
 Peter's question He answered: 
 
SIN, SUFFERING AND WANT 146 
 
 " There is no man that hath left house, or brethren, or 
 sisters, or mother, or father, or children, or lands, for 
 my sake, and for the gospel's sake, but he shall receive 
 a hundred fold now in this time, houses, and brethren, 
 and sisters, and mothers, and children, and lands, with 
 persecutions ; and in the world to come, eternal life." 
 
 The fact that "whosoever committeth sin is the 
 servant of sin," and that " if the Son make you free 
 ye shall be free indeed," is very clearly presented. 
 Man's natural enemies — sin, poverty, ignorance and 
 inefficiency — cannot be subjugated by him while he 
 himself is in subjection. Being made free, he be- 
 comes able to control himself by his higher nature. 
 Sin enslaves, but faith in Jesus makes free. Sin hin- 
 ders the progress of the kingdom; faith in Jesus, 
 making Him one's Mediator, brings one into active 
 cooperation with Him and into obedience to the prin- 
 ciples of His code. When the kingdom reigns sin will 
 be banished from the earth. The golden age of peace 
 and plenty, justice and joy, will shine with celestial 
 glory over all the old, sin-scarred world, even as grass 
 and flowers hide the scars and beautify the shell-torn 
 battle-fields of Europe, since the World War. 
 
XII 
 
 THE MAKING AND USING OF MONEY 
 
 " Take heed and keep yourselves from covetousness : 
 for a man's life consisteth not in the abundance of the 
 things which he possesseth." — Luke 12:15. 
 
 " Lay not up for yourselves treasures upon earth, 
 where moth and rust consume, and where thieves break 
 through and steal : but lay up for yourselves treasures in 
 heaven, where neither moth nor rust doth consume, and 
 where thieves do not break through nor steal : for where 
 thy treasure is, there will thy heart be, also." — Matthew 
 6: 19-21. 
 
 IF there is a kinship between sin and human want, 
 we should expect that the code of the Mediator 
 would contain some very definite instruction 
 concerning getting and using money. The love of 
 money being the root of all evil, we should expect 
 that any plan for the eradication of evil would deal 
 with its root. Remembering the circumstances under 
 which Jesus taught — the intense reign of covetous- 
 ness in high life, the Hebrew belief that riches are an 
 evidence of God's favour, and the unscrupulous 
 methods that were used to secure them — we shall be 
 prepared for His denunciation of some of the meth- 
 ods of finance, and His caution against covetousness. 
 The Mediator's code does not prohibit one from 
 making a million dollars, or a hundred millions; but 
 the manner in which it is made, and the uses to which 
 it is applied, do come under some very clear and un- 
 
 146 
 
THE MAKING AND USING OF MONEY 147 
 
 mistakable principles. Man is a steward, and not an 
 absolute owner, while money is a sacred trust. The 
 parable of the Wicked Husbandmen illustrates the 
 outworking of these principles. Throughout Jesus' 
 teaching there runs the great truth of accountability, 
 which is also applied to material wealth. More than 
 half His parables deal with matters of property. 
 
 Preceding chapters have argued that " godliness is 
 profitable in all things," and therefore must be profit- 
 able financially. However, the Gospels are not a re- 
 cipe for money-getting. The supreme purpose of 
 Jesus' teaching is to make character: not to make 
 money. Nevertheless, it is true that economic con- 
 ditions have much to do with character-making. 
 Power over one's subsistence means power over his 
 whole moral being. The Gospels deal with money 
 matters as of secondary importance, and only as they 
 minister to moral ends. " What shall it profit a man 
 to gain the whole world, and lose his own soul ? " 
 The soul is that which gives value to humanity, hence 
 is of supreme importance. To make a life is infinitely 
 more than to make a living. The character and in- 
 telligence of its membership measure the strength of 
 a church ; the patriotism, intelligence and character of 
 its citizens are the measure of a country's power. 
 
 " 111 fares the land, to hastening ills a prey 
 Where wealth accumulates and men decay." 
 
 Rome has shown us how, with the accumulation of 
 wealth, men are likely to decay. It is but an object 
 lesson that has been repeated in every age and clime. 
 
148 JESUS AN ECONOMIC MEDIATOK 
 
 Riches and luxury bring about effeminacy and decay. 
 Poverty sinks into degradation and squalor, and 
 opens the way to sins and evils untold. How wise is 
 the prayer of the old Hebrew philosopher, who said: 
 
 " Give me neither poverty nor riches ; 
 Feed me with the food that is needful for me; 
 Lest I be full and deny thee and say, Who is 
 
 Jehovah ? 
 Or, lest I be poor and steal, 
 And use profanely the name of my God." 
 
 — Proverbs 30:9. 
 
 It is not a question of more or less wealth, but 
 rather of its proper distribution, that enters into the 
 formation of proper conditions for character build- 
 ing and human welfare. Millions well distributed 
 may fill a proper mission, but millions at one extreme 
 and squalor at the other bring discontent, if not dis- 
 aster. Many peoples have been happy in poverty, 
 when it was the common lot. A right economic dis- 
 tribution makes happy lives, and saves from the dan- 
 gers of great riches on the one hand, and the tempta- 
 tions of extreme poverty on the other. That " the 
 destruction of the poor is their poverty," is as true 
 to-day as in the days of Solomon. 
 
 Jesus' first consideration of material wealth, in its 
 bearing upon the formation of character, is as it af- 
 fects the progress of the kingdom of God; and only 
 secondarily upon the material things themselves. 
 The treasure carries the heart, and hence controls 
 life's aspirations: "Where your treasure is, there 
 will your heart be, also." 
 
THE MAKING AND USING OF MONEY 149 
 
 In His code, the acquisition of wealth is not set up 
 as the chief object of life, nor a large bank account as 
 the cure-all for human ills. We have seen that an 
 inordinate desire for wealth is rebuked and its dan- 
 gers are pointed out. Getting it at another's expense 
 is severely denounced, and the folly of depending 
 upon it for happiness is vividly exposed. However, 
 the acquisition of treasure is assumed in the direc- 
 tions given for laying it up in heaven. To the Jew of 
 Jesus' day, no exhortation to accumulate was needed. 
 The emphasis was needed upon just methods and 
 right use of the accumulations. 
 
 One of the outstanding, axiomatic truths in His 
 code is, " No man can serve two masters: ye cannot 
 serve God and mammon." Single-minded loyalty to 
 God is demanded and no neutral ground is recog- 
 nized. There is a deep psychological reason for 
 this: 
 
 We cannot have two chief centers of interest, or 
 pursue two lines of effort at the same time. We are 
 so constituted by nature that this is an impossibility. 
 Those who have tried to do so in any line of en- 
 deavour have proved its truthfulness by their failure. 
 In accordance with this law of our being, Jesus drew 
 the lesson that one cannot seek the things of the world 
 with sufficient zeal to acquire great riches, and at the 
 same time seek to establish the reign of God within 
 himself and others. Two masters cannot be served 
 with success. One cannot serve in two places at the 
 same time, or give equal attention to two objects at 
 the same moment. 
 
150 JESUS AN ECONOMIC MEDIATOR 
 
 Another difficulty is to rise from the narrow, self- 
 ish motives that blind one to all visions of larger 
 truth. Ben Sira said, " An evil eye is grudging of 
 bread. " A penny before the eye hides the most beau- 
 tiful landscape and shuts out the glory of a whole 
 horizon. A mere selfish interest blinds one to op- 
 portunitv, biasses one's mind in matters of justice, 
 and prejudices one against efforts for the larger good. 
 
 Dr. Charles Foster Kent has well said: 
 
 " Complete acknowledgement of the rule of God in a 
 man's economic, social, intellectual, moral and religious 
 life gives him a right conception of wealth and its use, 
 a proper social consciousness, a normal relation to the 
 universe, true ethical standards, and above all the 
 knowledge that he has the approval of his divine King 
 and Father." 
 
 We should expect, therefore, to find Jesus laying 
 down the revolutionary doctrine that one cannot 
 serve God and mammon, and making the renuncia- 
 tion of mammon a first condition to membership in 
 His kingdom. The first requirement is to seek the 
 kingdom and the great promise is that " all these 
 things shall be added unto you." Thus those things 
 necessary to life and godliness need not give one 
 anxiety. 
 
 The danger of covetousness is greater with those 
 who have had a taste of acquisition than with the 
 rabble who care for only the next meal. Some of 
 Jesus' followers were satisfied to be fed on loaves 
 and fishes, but others had ambitions for the worldly 
 emoluments of a kingdom. The Sermon on the 
 
THE MAKING AND USING OF MONEY 151 
 
 Mount was necessary for the disciples. Many of 
 them were from the comparatively well-to-do people 
 of Galilee. James and John, with their father Zebe- 
 dee, were prosperous fishermen, owning their own 
 craft and employing servants. Peter possessed a 
 boat, a home and we know not what else. Matthew 
 was called from a lucrative position at the receipt of 
 customs, and Zaccheus, who must have been in quite 
 prosperous circumstances, was accepted as a follower 
 of the Master while in possession of at least half his 
 fortune. 
 
 This shows that while Jesus possessed no fortune, 
 cared little for money matters and practically arose 
 above the selfish consideration of worldly things, be- 
 ing content with the common treasury and the kindly 
 ministration of women of means, who for sometime 
 accompanied the group of disciples, He nevertheless 
 associated with men of means and had about Him 
 those to whom the love of worldly possessions ap- 
 pealed. Peter was ready to say, " Lord, we have left 
 all to follow thee; what shall we receive?" So nat- 
 ural was the question that Jesus did not give him a 
 reproving answer, but lifted his mind to higher 
 things, — namely, the spiritual rewards. 
 
 In exercising the function of a Mediator in His in- 
 terview with the rich young ruler, Jesus shows how 
 wealth sometimes must be regarded as impedimenta. 
 He did not require of others that they sell what they 
 had. Perhaps there were two reasons for doing so 
 in this case: The young ruler needed to rid himself 
 of that which would divide his heart, and also to get 
 
152 JESUS AN ECONOMIC MEDIATOR 
 
 into sympathy with the poor, if he were to follow 
 Jesus. Barriers must be removed. He must learn to 
 love the proletariat, if he is to help them. The Son 
 of Man needed to empty Himself of His glory as He 
 came to earth, to meet men and mingle with them — 
 to put aside everything that would place a chasm be- 
 tween Him and the helpless. The servant is not 
 above his master, and ought to be willing to follow 
 in his footsteps. That fine fortune, the circumstances 
 of birth and early life, placed the rich young ruler in 
 an entirely different realm from the common people. 
 
 The new birth upon which the Mediator insisted 
 not only had its economic side, but on the spiritual 
 side it demanded conditions favourable for spiritual 
 growth. The new life must not be buried in the 
 rubbish of covetousness and worldly cares, not 
 crushed with the weight of material things, and not 
 blighted and dwarfed by poverty, want and unspiri- 
 tual surroundings. " The deceitfulness of riches " 
 must not choke it. " He that hath two coats, let him 
 give to him that hath none." Let charitable action 
 prepare the way for the reception of truth. 
 
 Then, to secure this growth, justice must prevail: 
 " Take nothing unjustly from any man." When the 
 disciples were astonished at the difficulties of the rich 
 entering the kingdom of heaven, Jesus told them that 
 what is impossible with men is quite possible with 
 God: He could strike the fetters of gold from the 
 shackled heart. 
 
 The true purpose of acquisition should be trans- 
 portation, not hoarding, and not simply to spend it 
 
THE MAKING AND USING OF MONEY 153 
 
 upon one's pleasure and vanities. The only way to 
 transport treasure to heaven is to put it into the char- 
 acter and lives of people. They go into that realm 
 and carry with them their spiritual development, or 
 deformity. That which is inwoven into their devel- 
 opment is thus transported and exchanged into the 
 coin of the realm. Treasure may be invested in 
 schools, in missions and churches, in all worthy 
 causes that make for the betterment of humanity and 
 the glory of God. However, Jesus nowhere teaches 
 that these offerings can atone for unjust dealings and 
 economic oppression. If men have given large sums 
 of money to charitable objects, hoping to merit sal- 
 vation by generosity with ill-gotten gains, or to at- 
 tempt to make the fruit of their business atone for 
 the sins of their methods, such action finds no basis 
 in the code of the Mediator. On the contrary, many 
 large manufacturers, with the purest of motives have 
 conducted their business for the approval of the 
 Mediator. A manufacturer recently said to the 
 writer: 
 
 " My ambition is to run these mills to the limit of 
 their capacity, with a full complement of workmen; to 
 pay each man a good living wage ; to have the family of 
 each workman comfortably housed, in good, sanitary 
 surroundings; to afford them good church and school 
 facilities ; to give them a quiet Sunday for rest and wor- 
 ship ; and in proportion as I can do this, I am happy and 
 regard my work as successful." 
 
 Was not that man making an investment in hu- 
 manity? Many an act of economic justice brings 
 
154 JESUS AN ECONOMIC MEDIATOR 
 
 more honour to the Father in heaven than lavish do- 
 nations of money which has been wrung from op- 
 pressed workmen. 
 
 In Luke's Gospel, there is a tone which might lead 
 to the belief that all wealth is evil. He records the 
 sayings of Jesus which indicate the dangers of greed 
 and the tragic consequences of selfish materialism. 
 He tells of the man who wanted Jesus to divide the 
 inheritance. The request came from one who may 
 have been labouring under a grievance, or merely 
 a grouch; but Jesus did not enter into the merits 
 of the case. However, He did take occasion to 
 sound a note of warning against covetousness, and 
 followed this caution with the parable of the Rich 
 Fool. 
 
 Commenting on this parable, Augustus Hare has 
 said: 
 
 " There are more parables, I believe, in the New Testa- 
 ment against taking no thought for heavenly things, and 
 taking too much thought about earthly things, than any 
 other fault whatsoever." 
 
 It has been seen that the covetousness and exploita- 
 tion practiced by the Jewish rulers created a need for 
 such teaching. A careful study will show, also, that in 
 the parables there is a rich mine of economic truth. 
 
 The sixteenth chapter of Luke might be called the 
 " Money Chapter." In the outset it shows that 
 money may be so used as to secure the favour of 
 God and man. There the steward of a rich man was 
 accused of mismanagement, and told to fender an ac- 
 count. He practiced his arts in the most unright- 
 
THE MAKING AND USING OF MONEY 155 
 
 eous way, that he might make friends of those with 
 whom he had been dealing, and through them secure 
 bread and shelter in the future. Jesus said he had 
 acted wisely — not justly. If his ethics differed from 
 ours, that does not weaken Jesus' commendation of 
 his wisdom in preparing for the future. 
 
 " I say unto you, make to yourselves friends by means 
 of the mammon of unrighteousness; that when it shall 
 fail, they may receive you into eternal tabernacles." — 
 Luke 16: p. 
 
 The use of money is a test of faithfulness, and " he 
 that is faithful in a little is faithful also in much; 
 and he that is unrighteous in little is unrighteous 
 also in much." What one would do with a million 
 dollars can be told by what is done with the slenderest 
 pay envelope: it would be an expenditure on a larger 
 scale, but in the same direction. 
 
 The Pharisees, who were lovers of money, and 
 whose connection with the exploiting class made 
 them supersensitive to the Mediator's denunciation 
 of covetousness, heard Him and began to scoff. He 
 told them that they were trying to justify themselves 
 in the sight of men, but that God knew their hearts, 
 and was displeased with them: that the things which 
 they were exalting were an abomination to Him. It 
 was a cutting rebuke to their greed. 
 
 Luke follows this rebuke with the parable of Dives 
 and Lazarus, showing the folly of ignoring the re- 
 sponsibility which wealth brings. There is no charge 
 of fraud in securing the property, but there is a 
 
156 JESUS AN ECONOMIC MEDIATOR 
 
 graphic picture of the idle rich — " clothed in purple 
 and fine linen and faring sumptuously every day." 
 The leisure which Dives enjoyed gave him opportu- 
 nity to render fine service. In fact, when he did not 
 seek the opportunity, circumstances brought it to his 
 door in the person of Lazarus. His wealth gave him 
 abundant ability to render service, but he lacked the 
 disposition necessary. He failed to measure up to 
 the responsibility which his accumulations placed 
 upon him, and " in hades he lifted up his eyes, being 
 in torments, and seeth Abraham afar off and Lazarus 
 in his bosom." The tables were turned, but his spirit 
 was the same: he still demanded service, and put up 
 a plea that Lazarus be sent to minister to him. Ac- 
 customed to being served, he had no thought of " not 
 being ministered to, but ministering." Hell could not 
 give him a heart to serve, since he had lived to be 
 served. 
 
 When Archelaus went to Rome to seek a share of 
 his father's kingdom, the Jews sent a deputation after 
 him, to warn Csesar that they would not have him to 
 rule over them. Jesus used this well-known bit of 
 history as a setting for His parable of the Pounds, in 
 which He impressed the lesson of stewardship and 
 responsibility. To each one was given a pound, and 
 on the return of the master, settlement was de- 
 manded. Rewards and punishment were admin- 
 istered according as each one had used, or failed to 
 use, "his lord's money." It was not his own, since 
 he was but a steward to handle the treasure for an- 
 other. 
 
THE MAKING AND USING OF MONEY 157 
 
 To avoid lengthening this chapter unduly, the fol- 
 lowing references are given, with the suggestion that 
 they be studied from the economic point of view: 
 
 Matthew 25 : 1-10 : the folly of improvidence shown 
 in oilless lamps. 
 
 Luke 14 : 28-30, 33 : the importance of good business 
 sense. 
 
 Luke 7:41-47: a warning against unjust dealing. 
 
 Luke 1 1 : 5-9 : the duty of helping by a loan. 
 
 Matthew 20 : 1-16 : gracious dealing with hired la- 
 bourers. 
 
 Matthew 13:45-46: seeking the best value for one's 
 money. 
 
 Luke 19: 12-27: honest dealing; and losing what isn't 
 used. 
 
 Luke 12 : 16-32 : the folly of overreaching. 
 
 Matthew 12: 11-12: wisdom of saving property. 
 
 Many others will suggest themselves, as for example, 
 the Unjust Steward, the Unprofitable Servant, the 
 Wicked Husbandmen, etc., showing the economic 
 value of Jesus' parables. 
 
 The history of Christianity shows that the teaching 
 of Jesus is not only in closest sympathy with strug- 
 gling humanity, but that it is a leverage by which 
 honest workers have been lifted into better conditions. 
 From men of means, whose hearts are touched by the 
 spirit of the Mediator it brings kindlier cooperation 
 and better opportunities for the struggling ones. It 
 restrains the oppressive rich, and encourages every 
 worthy effort of the labourer. It cultivates the spirit 
 and disposition, the industry and energy, which bring 
 better living conditions, and make humanity happier, 
 
158 JESUS AN ECONOMIC MEDIATOR 
 
 as well as holier. It encourages the workingman to 
 have a bank account and to own his home. 
 
 A London paper once sneeringly remarked that 
 " the poor do not go to church." Another paper re- 
 plied, " Those who go to church do not remain poor." 
 The church that faithfully presents the economic 
 teaching of the Mediator has a spirit in its worship 
 that naturally, and often unconsciously, cultivates 
 thrift, inspires educational ideals, and leads to tem- 
 poral betterment. These things are added as a nat- 
 ural result of the spiritual changes. 
 
 The profession of Christianity that makes no 
 change in one's financial life is open to suspicion. 
 The conversion of the " tight-wad " will be suspected 
 until he loosens his purse strings; that of the indus- 
 trial Shylock until he leaves off his pound of flesh; 
 that of the gambler until he leaves his games and 
 turns his revenue into the betterment of his home; 
 that of the idler until he works, and that of the selfish 
 man until he forsakes his selfishness and plans his 
 finances for God and humanity ! 
 
XIII 
 
 COMMUNISM OR CAPITALISM? 
 
 "The land shall not be sold in perpetuity." — Leviti- 
 cus 25:23. 
 
 " If a man sell a dwelling-house in a walled city, then 
 he may redeem it within a whole year after it is sold." — 
 Leviticus 25:29. 
 
 " Thou shalt not remove thy neighbour's landmark." 
 — Deuteronomy 19: 14. 
 
 "And there Joshua divided the land unto the children 
 of Israel, according to their divisions." — Joshua 18: 10. 
 
 " The kingdom of heaven is like unto a man that is a 
 merchantman seeking goodly pearls: and having found 
 one pearl of great price, he went and sold all that he had 
 and bought it." — Matthew 13: 45-46. 
 
 " The husbandmen, when they saw the son, said 
 among themselves, This is the heir : come, let us kill him 
 and take his inheritance." — Matthew 21:38. 
 
 " Is it not lawful for me to do what I will with mine 
 own ? or is thine eye evil because I am good ? " — Matthew 
 20: 15. 
 
 Do the above quotations carry any message concern- 
 ing the individual ownership of property? 
 
 IN seeking release from the fetters fastened upon 
 labour by slavery, feudalism and other oppress- 
 ive systems, many schemes of relief have been 
 proposed. While there are innumerable variations 
 and subdivisions in all prospective plans, the main 
 
 i59 
 
160 JESUS AN ECONOMIC MEDIATOE 
 
 schools into which the larger and more active bodies 
 are divided may be set forth with approximate ac- 
 curacy as two; — namely, those who believe in public 
 ownership of property, or " community of goods," 
 and those who hold to the commonly-accepted belief 
 that private and personal ownership will bring about 
 the better social and economic conditions. Innumer- 
 able organizations which would fall under one or the 
 other of these classes would present wide disagree- 
 ments, one from another, in every other form of 
 thought and activity. 
 
 With the industrial awakening that followed the 
 birth of modern democracy, men who believed that 
 better systems were possible set forth a number of 
 distinct lines along which they thought society might 
 be organized without the present capitalistic code. 
 Over against all of them stands the present order. 
 Must it be overthrown? Can we get the mind of the 
 Mediator concerning this matter? 
 
 Perhaps a brief resume of the origin and early 
 claims of these schemes would give a clearer under- 
 standing of the real point at issue. Only a very 
 meager sketch can be given, and in the interest of 
 fairness it should be said that the claims and demands 
 of these systems are the early ones of their origina- 
 tors and not the myriad modifications of later writers. 
 They need to be traced only far enough to show that 
 their real basis of appeal is found in communal own- 
 ership of property, which it is believed should take the 
 place of the present capitalistic system. 
 
 Socialism stands foremost among the systems un- 
 
COMMUNISM OE CAPITALISM! 161 
 
 der consideration. The investigation of its cardinal 
 principles will apply only to its teaching concerning 
 industry and economics, without any reference to 
 the doctrines of the Socialistic Party in the United 
 States. 
 
 Its economic attitude has been defined as " the ad- 
 vocacy of communal ownership of land and capital " 
 — ownership by a democratic State, not a monarchy. 
 Many present-day Socialists would amplify this defi- 
 nition, but most of them would admit that it ex- 
 presses the kernel of the cult. 
 
 Passing by Robert Owen, Reyband, Saint-Simon, 
 Fourier, Louis Blanc, Rodbertus, Lasalle and many 
 other early Socialists who helped to give form to the 
 new thought of individual emancipation, which 
 dawning democracy was inspiring, its initiatory 
 genius undoubtedly was Karl Marx. He was born in 
 1818, the son of a German Jew who was converted 
 to Christianity, and was a legal official in Treves, 
 Germany. Being banished from Germany, Marx 
 lived in France, Belgium and England. In Paris, in 
 1844, he met Engels, a Socialist from Manchester, 
 who became his fellow-worker. Marx was driven 
 from Paris in 1845, and together they resided in 
 Brussels, formulating plans and constitution for the 
 new order. 
 
 Marx's " Communist Manifesto," setting forth his 
 doctrines, appeared in 1848. It set forth three foun- 
 dation principles of his teaching: 
 
 1. The Materialistic Interpretation of History. 
 All phenomena in human history have their origin in 
 
162 JESUS AN ECONOMIC MEDIATOR 
 
 the material conditions which are embodied in eco- 
 nomic systems. History is but the record of material 
 causes operating upon human beings. Law, religion, 
 philosophy, et cetera, are but expressions of the eco- 
 nomic regime of the land and time in which they 
 prevail. 
 
 2. The Law of Concentration of Capital. Prop- 
 erty will more and more accumulate in the hands of 
 the few, giving rise to growing trusts, until it will 
 eventually overthrow the capitalistic system by its 
 own overreaching methods. For instance, landown- 
 ers will grow fewer as estates grow larger, and thus 
 the evils of the system will become more glaring and 
 will awaken a fiercer opposition. The cooperation of 
 capital will beget trusts, which only the cooperation 
 of labour will overthrow, and for protection against 
 which concentrated and organized efforts of labour 
 will be necessary. This naturally led to the third 
 consideration. 
 
 3. Class War. Marx believed that society re- 
 garded the labourer as nothing, but the capitalist as 
 everything. Instead of friendly relationship and co- 
 operation, he placed the labourer and the capitalist 
 in sharp antithesis. He regarded the two classes as 
 having interests that are necessarily antagonistic, and 
 which therefore drive them into class war. Working- 
 men must combine against their exploiters. When 
 there is a world-wide combination, land and capital 
 will be owned in common, exploitation will cease and 
 there will no longer be any division of society into 
 classes. 
 
COMMUNISM OE CAPITALISM? 163 
 
 Communism was the aim and remedy which he 
 suggested. He considered the State the proper cus- 
 todian to administer the funds. 
 
 Marx was a voluminous and painstaking writer, 
 and was especially active in the collection of data 
 bearing upon industrial conditions. His great work, 
 " Capital," was published in three volumes, two of 
 which were issued after his death. 
 
 Anarchism should perhaps stand second in these 
 schemes for betterment which we are examining. It 
 doesn't necessarily mean bomb-throwing, but at heart 
 is the belief that " liberty is the supreme good." It 
 regards the police power of the State as a means of 
 restraining liberty, and forcing upon the minority the 
 views of the party in power, hence there has never 
 been very cordial relations between Anarchists and 
 the State. It opposes all laws, except those to which 
 each person can give assent. It cannot stand " the 
 tyranny of the majority." It differs from Socialism 
 in opposing the State. Anarchism believes in com- 
 munal ownership of property, but fears to trust the 
 State to administer it. 
 
 Anarchism was taught by a Chuang Tzu, a Chinese 
 philosopher, 300 b. c, but its rise in modern times 
 dates from Michel Bakunin, born in 1814, the son of 
 a Russian aristocratic family. His father was a 
 diplomatist. As a military ensign in the Polish in- 
 surrection of 1830, Bakunin was inspired with a ha- 
 tred of despotism. A long student career led him to 
 become a revolutionist. He was driven from one 
 country to another and resided in Paris from 1843 to 
 
164 JESUS AN ECONOMIC MEDIATOE 
 
 1847. There he met Marx and Engels, with whom 
 he waged a lifelong war. With them, he believed 
 in the communal ownership of property, but dif- 
 fered from them in his views of the State becoming 
 custodian. He was imprisoned in Russia, but escaped 
 and formed a labour organization in Italy, in 1864. 
 In Switzerland, in 1867, he founded " The Interna- 
 tional Alliance of Socialist Democracy." The organ- 
 ization spread to some extent. 
 
 Unlike Marx, Bakunin's writings were few and 
 fragmentary. They were so incomplete that they 
 furnished no rounded-out system. Kropotkin, a 
 Russian aristocrat familiar with the inside of prisons, 
 wrote largely on the subject of Anarchism, present- 
 ing Bakunin's principles with persuasiveness and 
 charm. 
 
 The doctrine of Anarchism brought it into conflict 
 with the police and made it a word of terror. It at- 
 tracted much that was lying on the border land of 
 insanity and crime. Its principles of economics have 
 permeated other systems to some extent; its belief in 
 liberty as the supreme good has been an inspiration 
 to many in the struggle for larger freedom; but its 
 radicalism has prevented its taking any large place in 
 the evolution of industrialism. In fact, it stands for 
 revolution, rather than evolution. 
 
 Syndicalism is a combination of the foregoing sys- 
 tems, with certain elements distinctively its own. It 
 arose in France, as a revolt against political Social- 
 ism. After the Franco-German war, Socialist parties 
 increased rapidly, the revival beginning in France, in 
 
COMMUNISM OR CAPITALISM? 166 
 
 1877. However, Socialists who were there elected to 
 office betrayed their party's principles, used the army 
 to put down strikes, and otherwise turned the machin- 
 ery of the State into an engine of oppression. The 
 industrialists became disheartened, and organized 
 Syndicalism as a channel through which they might 
 substitute industrial for political action. It stands for 
 the point of view of the producer, as against the con- 
 sumer. Its organization, commonly known as the 
 " C. G. T." (Confederation Generale du Travail) was 
 founded in 1895 and achieved its final form in 1902. 
 
 The Class War is an essential doctrine in Syndical- 
 ism, but it is to be carried on by industrial instead of 
 political methods. Its weapons are largely sabotage, 
 the boycott and the strike. 
 
 The aims of Syndicalism are not so definite as its 
 methods. It would destroy the State, for a State is 
 capitalistic. It would make each industry self-gov- 
 erning, but beyond this, its aims are not so clearly 
 defined. 
 
 Syndicalism is too radical for the workers of Great 
 Britain, but it is being received there in the modified 
 form of Guild Socialism. 
 
 While arising in Europe, these systems have 
 spread throughout most of the world. The 
 "I. W. W." (Industrial Workers of the World) in 
 America is largely French Syndicalism on a new soil. 
 It demands that all industries be turned over to the 
 control of the workers, but it is not united on the 
 form which it wishes society to take. 
 
 Bolshevism, the latest, most war-like and aggres- 
 
166 JESUS AN ECONOMIC MEDIATOR 
 
 sive of the communist systems, was born amid the 
 throes of the World War, and consequently presents 
 a military as well as industrial policy. It is closely 
 akin to Anarchism, and has effected the overthrow 
 of the State in Russia and the institution of a govern- 
 ment after its own ideals, and has also declared in 
 favour of a distribution of property. Just what it has 
 accomplished is not generally known, but of one re- 
 sult there is absolute certainty: It has demonstrated 
 beyond a doubt that unregenerated society cannot be 
 trusted to do justice for all. Marx, Bakunin and 
 Kropotkin evidently believed that society, when re- 
 lieved of the capitalistic system, would automatically 
 adjust itself to the greatest good of every person. 
 Bolshevism has proved the opposite. 
 
 It has been a disappointment to many of its friends, 
 who hoped for peace and favoured its regime because 
 they were " war weary." It has proved to be war, 
 and not the peace for which these early advocates 
 hoped. The passivist element found in Socialism has 
 been unknown in Russia since the Bolsheviki leaders 
 gained control. 
 
 Instead of liberating the workers, it has enslaved 
 them by forced labour. The tyranny of the prole- 
 tariat has become worse than that of the former 
 Czar, while power has been placed in hands less sym- 
 pathetic, less capable and less responsible. It is the 
 farthest remove* from democracy, being simply class 
 autocracy, organized on a class basis and for the pur- 
 pose of continuing class antagonism. 
 
 All of these systems aim at the abolition of private 
 
COMMUNISM OR CAPITALISM ? 167 
 
 ownership of property. Socialism would have own- 
 ership by the State, Anarchism by everybody, Syn- 
 dicalism by organized labour, and Bolshevism by its 
 own " Dictatorship of the Proletariat." 
 
 Except the Bolshevists, all are passivists as to war 
 between nations, but militant in the methods of gain- 
 ing their own ends. 
 
 The American Federation of Labour represents a 
 different set of principles, which are too well known 
 to need presentation. 
 
 We have seen that the one point of unity in the 
 foregoing systems is the overthrow of the present 
 capitalistic system, and establishing in its place the 
 communal ownership of land and property. Here is 
 the real point at issue, and here the fiercest battle 
 will be fought. To the average man, this sounds well 
 when it is spoken of " the capitalistic system " ; but 
 when he realizes that it applies to his own house and 
 lot which is the home of himself and family, and to 
 his bank account and other savings, it becomes rather 
 disconcerting and causes him a bit of unrest. He 
 may see the need of the State owning, or at least 
 operating, certain public utilities, and even keeping a 
 controlling hand upon business and industry; but 
 when it comes to surrendering his own property and 
 making the State his master, he raises the question as 
 to whether man was made for the State, or the State 
 was made for man. The World War and Russian 
 Bolshevism have shown him how tyrannical a State 
 can become when the occasion arises. While feeling 
 that there is something wrong with present condi- 
 
168 JESUS AN ECONOMIC MEDIATOE 
 
 tions, nevertheless the forces that are " boring from 
 within " awaken the fear that their remedy might 
 prove worse than the disease. Naturally, he would 
 be expected to seek the mind of the Mediator; for 
 here is the real center of the coming storm. 
 
 The New Testament is a book of thrift. When it 
 enjoins folks to " provide things honest in the sight 
 of all men," and declares that " if any provideth not 
 for his own, and especially his own household, he 
 hath denied the faith and is worse than an unbe- 
 liever," it certainly will not leave one in ignorance of 
 the system by which this provision may be made. 
 
 What did Jesus teach concerning the private own- 
 ership of property? Both the Old and New Testa- 
 ments assume the individual holding of property as 
 a social institution and a law of the land. Palestine 
 was divided among the tribes and families of Israel, 
 Jehovah declaring that the land belonged to Him, and 
 that He gave it to them. This most remarkable 
 " land patent " in the world also provided that the 
 title to the land should be vested in the heads of the 
 families, and that it should never be sold in per- 
 petuity by them. This was Jehovah's provision to 
 care for their temporal welfare, secure a democratic 
 equality among them, prevent the avaricious from 
 getting a monopoly of the land and grinding the un- 
 fortunate into the pangs of poverty. If an inherit- 
 ance had to be sold, it reverted to the family on the 
 Year of Jubilee. However, the inheritance was held 
 by individuals and administered by them, not by the 
 State. After the Captivity, when this system was no 
 
COMMUNISM OE CAPITALISM! 169 
 
 longer operative, the acquisition of property was en- 
 couraged and the holder's rights protected. There is 
 no record of any criticism of the ownership of prop- 
 erty made by Jesus. 
 
 Many of His parables are based on the assumption 
 of rightful ownership. In that of the Prodigal Son, 
 one sees the father dividing to each his legal portion 
 and recognizing their right to hold it. In that of the 
 Pieces of Silver, the same rightful ownership is ac- 
 knowledged. The Pearl of Great Price, and that of 
 the Hid Treasure, likewise acknowledge and com- 
 mend personal ownership. Another instance may be 
 found in the case of the Unjust Steward, and still 
 others in the Building of a Tower, the Talents, the 
 Unmerciful Servant, and in many other parables. In 
 that of the Wicked Husbandmen (Matthew 
 21: 33-45), the right to the ownership of real estate 
 is conceded. The parable of the Labourers Hired 
 (Matthew 20: 1-16) shows the householder doing 
 as he chooses with his own and justifying himself on 
 the grounds of individual ownership. 
 
 Unjust methods of acquiring property, and un- 
 righteously holding it in the face of grim want, were 
 severely denounced by Jesus, but even in the case of 
 Dives and Lazarus the question of the right to own 
 property is not raised. He called Zaccheus when that 
 man had large possessions. After offering half of 
 his goods to the poor, and to restore four- fold any 
 that had been wrongfully obtained, there must have 
 been a large residue in the hands of Zaccheus; but 
 his right to own it was not questioned. Nor do we 
 
170 JESUS AN ECONOMIC MEDIATOR 
 
 find Jesus making provision for any holding organi- 
 zation, or body to administer a common fund. 
 
 Two instances which may seem to be out of har- 
 mony with these statements are recorded: The first is 
 that of the rich young ruler, who was told to give up 
 all that he might follow Jesus. That there was a 
 good and sufficient reason for requiring this is dis- 
 cussed in another chapter. Here it is enough to call 
 attention to the fact that it was not on the grounds 
 that it is wrong for an individual to own property. 
 
 This ruler was not requested to " sell all " except 
 as such action would enable him the more successfully 
 to follow Jesus. As Toplady expresses the need: 
 
 " Since much wealth too often proves a snare and an 
 encumbrance in the Christian race, let him lighten the 
 weight by ' dispersing abroad and giving to the poor ' ; 
 whereby he will both soften the pilgrimage of his fellow- 
 travellers, and speed his own way the faster." 
 
 The requirement did not question his right to own, 
 but presented his privilege to give, and thereby trans- 
 fer his treasure into heaven. 
 
 The other is the case of the community of goods 
 at the time of the Pentecostal revival. In that case, 
 folks came to Jerusalem to attend the Passover and 
 tarried for the revival until their provisions were 
 consumed; the hospitality of the Jews who had re- 
 jected Jesus, to those who were in attendance at such 
 meetings, would be quite stinted; and doubtless deep 
 need had risen. By the common fund, the early 
 Christians provided for that need; but it was a mat- 
 ter of charity, and not an organized social movement 
 
COMMUNISM OR CAPITALISM ! 171 
 
 to establish communal ownership as a feature of the 
 new religion. The apostles did not understand that 
 it was to be permanent, and no further instance is 
 found in the New Testament. 
 
 But perhaps the Class War taught by the systems 
 which we have examined is the most antagonistic of 
 all to the mind of the Mediator. Hear Him saying, 
 " All ve are brethren " — you fishermen who own 
 your boats and your homes, you folks in comfortable 
 circumstances who employ labour, and you labourers 
 who are poor and heavy laden — "ye are brethren": 
 not class enemies to bite and devour one another. 
 
 To make Him Mediator between men — ail classes 
 of men — and to study these problems in the light of 
 His teaching, will enable us to see them from 
 heaven's point of view. That will clear our minds 
 and give us a vision that will inspire our hearts for 
 heroic action. 
 
XIV 
 ECONOMICS IN THE JUDGMENT CODE 
 
 " Before him shall be gathered all nations ; and he 
 shall separate them one from another, as the shepherd 
 separateth the sheep from the goats." — Matthew 25: 32. 
 
 A MEDIATORIAL element in the teaching of 
 Jesus is seen in His continuously keeping be- 
 fore His followers the certainty of a time of 
 reckoning — a day when the world would no longer 
 sit in judgment upon His claims, or have a chance to 
 choose Him; but when He would judge the world. 
 Then He would not be a chosen Mediator, but a con- 
 stituted Judge. 
 
 It is not easy to separate all the references to a 
 future judgment from those that have a local mean- 
 ing, as for instance, the passages that refer to the 
 destruction of Jerusalem. However, Matthew 
 25:31-56 is definite enough to form the basis of an 
 inquiry concerning its economic bearing, without un- 
 dertaking to sift out all passages that might be 
 termed " Judgment Literature." 
 
 It is suggestive that the description of the judg- 
 ment scene follows the parable of the Talents, in 
 which the unprofitable servant who did not rightly 
 use his lord's money was subjected to the severest 
 possible punishment. The entire chapter is given to 
 the portrayal of the right use of things. Of the Ten 
 
 172 
 
ECONOMICS IN THE JUDGMENT CODE 173 
 
 Virgins, five were foolish because they failed to use 
 material things to prepare for the future. Then fol- 
 lows the parable of the Talents, in which character is 
 again portrayed by the use made of worldly goods, 
 and finally the judgment scene is pictured, in which 
 weal or woe is based upon the use made of this 
 world's goods in meeting God-given opportunities. 
 The chapter is among the most solemn utterances of 
 the Mediator, and was spoken but three days before 
 His final suffering and death. 
 
 The imagery of the scene is strikingly impressive, 
 but we cannot tell how far it is to be realized as to 
 its local setting. All descriptions of things spiritual 
 and unseen are dependent upon material analogies. 
 We can reach a conclusion, and see a demonstration; 
 but for the "reach" and "see" we are obliged to 
 borrow from our physical vocabulary. While the 
 imagery is sublime, we may be sure that the reality 
 will be still more impressive and solemn. 
 
 It is a fundamental principle of the Mediator's 
 code that we are saved by faith, and not by works; 
 yet, this judgment scene bases rewards upon works. 
 Is there a contradiction between this and the earlier 
 teaching of Jesus, or between this and Paul's declara- 
 tion that " by grace are ye saved through faith ; " and 
 "not of works"? When the separation has taken 
 place, and the righteous are arrayed upon the King's 
 right and the wicked upon His left, 
 
 "Then shall the king say unto them upon his right 
 hand, Come, ye blessed of my Father, inherit the king- 
 dom prepared for you from the foundation of the 
 
174 JESUS AN ECONOMIC MEDIATOE 
 
 world: for I was an hungered, and ye gave me meat: I 
 was thirsty, and ye gave me drink: I was a stranger, 
 and ye took me in; naked, and ye clothed me; I was 
 sick, and ye visited me; I was in prison and ye came 
 unto me." 
 
 The wicked are cursed upon the same grounds, — 
 namely, that they had not done these things unto the 
 followers of the Mediator. The Judge identified His 
 interests with the interests of His followers, and ac- 
 counted what had been done unto them as having been 
 done unto Him. Wrong social relations, and unsym- 
 pathetic conduct, are here presented as the condemn- 
 ing sin of which the unrighteous were guilty, while 
 social service stands out prominently as the saving 
 element of the righteous. Personal relationship is 
 seen. 
 
 But what of the seeming cleavage between faith 
 and works? One is cause, the other effect, and here 
 we have the solution. Christianity is a life, and that 
 life is born through faith in Jesus. " He that be- 
 lieveth on me hath everlasting life." Life must func- 
 tion in some kind of activity. The Judge doesn't 
 need to institute a microscopic search for orthodoxy 
 and denounce heresies, infidelity and agnosticism. 
 The works of life tell the whole story of faith, love 
 and endurance — or of the reverse. 
 
 Jesus needs not that any one should minister to 
 Him personally, but He leaves men and women on 
 earth who do need ministering to, and whom He con- 
 siders as His representatives. Our attitude toward 
 them defines our attitude toward Him. To be un- 
 
ECONOMICS IN THE JUDGMENT CODE 175 
 
 just and unsympathetic toward them is to manifest 
 our lack of saving faith in Him, Right personal re- 
 lationship is the real test. 
 
 Do the words of Jesus concerning feeding the 
 hungry and clothing the naked apply to charity only? 
 Is there not a deeper and fuller meaning when we in- 
 terpret them economically? 
 
 Did charitably inclined folks but have the means, 
 bread might be furnished the needy until communi- 
 ties would become pauperized. Folks do what they 
 are paid for doing: that for which they are paid the 
 largest amount for the least labour. Pay them for 
 begging and a surprisingly large number will beg: 
 pay them for working and every true man and 
 woman will work. 
 
 To furnish a man work that will create new values, 
 enrich countries, and at the same time earn bread for 
 himself and loved ones, is the noblest way to feed the 
 hungry. The labourer doesn't want charity: he 
 wants a fair chance to earn. This enables him to 
 develop skill and to earn bread for others. The man 
 who makes clothing for others is earning food and 
 clothing for himself. Those who care for the sick 
 minister to a much wider circle than the immediate 
 patient; they earn their own living and make pro- 
 vision for those who depend upon them. The one 
 who becomes sponsor for a parolled prisoner puts 
 earning forces to work, helps to minister to bodily 
 wants and to save a soul. This is the worth-while 
 way to visit those who are in prison. 
 
 A business or industrial system that would impov- 
 
176 JESUS AN ECONOMIC MEDIATOE 
 
 erish workmen could create needs that no amount of 
 charity could supply. Supposing that the charity ex- 
 isted, where would be the wisdom of an industrial 
 enterprise that would impoverish the employees and 
 then devote the profits to meeting their necessities by 
 giving, rather than paying? Why not stop the mak- 
 ing of dependents? Who is profited by making 
 them, and then using the sums squeezed out of their 
 lives to take care of them in charitable or state in- 
 stitutions, or by private philanthropy? Modern 
 Diveses make too many Lazarusses and leave them to 
 get their crumbs from somebody else's table. 
 
 The prison visits, of course, were for the purpose 
 of bettering the prisoner's condition, or securing his 
 release, and not for sentiment or idle curiosity. A 
 gad-about Christianity can never meet the test of the 
 judgment. A Christianity that forever lives up to a 
 program for human betterment is required. Modern 
 conditions, in too many cases, are not delivering the 
 imprisoned proletariat, but are forging fetters that 
 will bind them for life. The hunger of loved ones 
 and the pangs of poverty often tie men upon the 
 wheels of industry until their quivering bodies are 
 broken. 
 
 To refer again to the parable of Dives and 
 Lazarus, which might be classed among the " Judg- 
 ment Literature," it will be found to show the cleav- 
 age between right and wrong socially and economic- 
 ally. Dives was not condemned because he was rich, 
 but because he was controlled by the selfish, anti- 
 social spirit. There was no provision made for the 
 
ECONOMICS IN THE JUDGMENT CODE 177 
 
 poor man at his door, either by giving charity or 
 furnishing him employment. Dives was unsocial and 
 unhelpful in life, and what hotter hell than to be left 
 to the folly of such a choice, and to the scorpion sting 
 of an undying remorse through all eternity! He was 
 unhelpful here, hence there was no help for him; he 
 was unsocial, hence for him there was no sociability! 
 " With what measure ye mete, it shall be measured 
 unto you," said the Mediator. 
 
 The progress of thought and the experience of na- 
 tions have not carried us beyond the ethics of the 
 judgment scene; but they have enabled us to see the 
 possibility of carrying out the requirements of 
 brotherliness. Modern industrial business life was 
 unknown in Palestine. The man who had not his 
 own business or calling could rarely be helped except 
 by the giving of alms; hence, the thought of charity 
 came to be attached to all exhortations to help the 
 needy. Charity will always be necessary, but modern 
 society dares not make it the rule of helpfulness. 
 
 To feed the population of a city is beyond the in- 
 come of any one. Yet, he who can establish a fac- 
 tory, or a business, that will enable folks to earn food 
 and raiment is helping to solve the bread problem. 
 The Mediator never meant that charity should take 
 the place of business sense and thrift: that the world 
 should remain idle and yet be fed and clothed. 
 Charity is a creature of emergencies. 
 
 The Good Samaritan did a splendid act in minister- 
 ing to the man who fell among thieves; but who 
 would want to continue the murderous iniquity of 
 
178 JESUS AN ECONOMIC MEDIATOR 
 
 that Jericho road, trusting that a Good Samaritan 
 might come by and care for the wounded? Modern 
 interpretation would say: " Police the Jericho road, 
 and put a stop to the miserable thieving and maim- 
 ing." The same principle applies to the supplying of 
 wants by charity. We shall not be judged by what 
 we might have done with the opportunities and pos- 
 sessions of the first century, but we shall be held ac- 
 countable for the property and privileges of the age 
 in which we live. One of these privileges is the 
 practice of the democracy of the square deal, which 
 gives every man a chance to earn a living. 
 
 The " Judgment Literature " shows that it is es- 
 sential to align oneself with the work of Jesus. He 
 announced a program for the kingdom of God and 
 called folks to take up their cross and follow Him, 
 that they might have a part therein. This program 
 embraced the gospel of brotherliness and helpfulness. 
 Had His hearers accepted it, or left their brethren 
 shivering, and hungry, and imprisoned? His descrip- 
 tion of the scene would reveal to many of His hearers 
 the thoughts of their own hearts, and correct misap- 
 prehensions that they may have harboured concern- 
 ing the definiteness of these requirements. Had they 
 escaped from the spirit of spoliation and embraced 
 that of beneficence ? 
 
 Alignment with the Mediator means the acceptance 
 of His revelation of God the Father as a being of 
 love, who is ever doing good both to the just and to 
 the unjust. It means the cutting out of all limitations 
 of love. Men do well to treat with kindly considera- 
 
ECONOMICS IN THE JUDGMENT CODE 179 
 
 tion those who accord them the same treatment. 
 However, if the dependent are not grateful, why give 
 to them? If workman and employer are not kind to 
 each other, why not each knife his antagonist ? Does 
 God do so ? Nay ; " he maketh his sun to shine upon 
 the just and the unjust." He is absolutely good. His 
 goodness does not depend upon the whims or man- 
 ners of erring creatures. If He withheld the sun- 
 shine and rain because of man's ingratitude, we 
 should be forever in Egyptian darkness and desert 
 drought. God is love whether or not men are grate- 
 ful. 
 
 Alignment with the Mediator means the adjust- 
 ment of our lives to this conception. To admit the 
 universality of God's love, and its unrestricted out- 
 flow to all, means to democratize privileges. Men ac- 
 quire vast estates and pass the inheritance from gen- 
 eration to generation. Royal privileges and mon- 
 archical titles remain to the present, although the di- 
 vine right of kings was long ago eliminated. Never 
 was there a time when men were more anxious to cor- 
 ner and monopolize opportunities than at present. 
 However, the democracy of God ought to be our pat- 
 tern. This would mean " the privilege of every man 
 to get into touch with the best things a community 
 holds." 
 
 It further means the acceptance of the great social 
 claims of Jesus, — namely, " To secure justice, not to 
 make men rich." He set forth the great ideal of a 
 social justice, which is to prevail in the world. The 
 mission of Christianity is to give justice, rather than 
 
180 JESUS AN ECONOMIC MEDIATOE 
 
 to give charity. The idea of doing justly appeals to 
 all classes, and is a broad platform on which all can 
 stand without humiliation, or surrender of manhood. 
 
 Jesus directed the privileged class to surrender 
 their privileges rather than to stand for their rights. 
 " He that hath two coats, let him give to him that 
 hath not." It is standing for rights — real or imagi- 
 nary — that brings disagreement and sorrow, woe and 
 bloodshed into the world. Could men but learn that 
 it is nobler to seek justice and practice love, than to 
 contend for what they may justly claim as their 
 rights, how soon the kingdom of God would be mani- 
 fested with power, and how soon the world's wounds 
 would be healed ! Then moral victory would take the 
 place of physical force. 
 
 The Mediator's method of securing this condition 
 was peaceful. He did not tell the proletariat to go 
 and take by force what they needed from those who 
 had abundance. He did not tell them that a starving 
 man has a right to his neighbour's bread. He put it 
 up to the privileged class to minister to the less for- 
 tunate. The desire to get is so deep-seated in the hu- 
 man heart that men would be glad to be told authori- 
 tatively to go and take. Jesus' message to every man 
 is according to his moral needs — not his physical ne- 
 cessities. Physically one might need bread ; but to se- 
 cure it in a way that would override justice would 
 injure him morally. To supply the need in a Chris- 
 tian spirit, either by furnishing employment, or by 
 charity in cases of emergency, would do good morally 
 to both giver and receiver. 
 
ECONOMICS IN THE JUDGMENT CODE 181 
 
 Not to multiply essentials to Christian character 
 which will stand the test of judgment, it remains only 
 to be noted that testing is the real function of this 
 judgment. To those who first listened to the words 
 of the Mediator, the portrayal of this scene would be 
 very much like examination day in school. Many 
 things had been taught. Now the testing scene is 
 pictured before their eyes; the great judgment hall 
 appears ; the very air is made buoyant and all nations 
 are lifted to the clouds for the final assizes ; shadowy 
 clouds cluster about the judgment throne; the august 
 assemblage is beheld; the King is seated; the people 
 are divided; a long line of them are placed upon the 
 King's right, and another upon His left; then the 
 words, " Come, ye blessed of my Father," and " De- 
 part ye cursed," are heard. On what basis are the 
 awards made? Have the disciples overlooked any 
 important part of the Mediator's plans? As this is 
 the supreme event for which all are preparing, how 
 important that they shall hear the decision that will 
 help them to correct any erroneous impressions that 
 they may have received! It enables disciples in all 
 ages to antedate the judgment for themselves, and 
 know beforehand what will be the verdict. 
 
 Here is the supreme test: Has one manifested the 
 spirit of Jesus? Has He been made the Mediator, by 
 allowing His principles to control's one's actions? 
 Has one cared for spiritual things first, and sought 
 souls as the highest good? Has one so dealt as to 
 secure justice and the square deal for his neighbour? 
 Has one been righteous economically, as well as re- 
 
182 JESUS AN ECONOMIC MEDIATOR 
 
 ligiously? Has one been controlled by the Golden 
 Rule, or by the rule of gold? Has religion been a 
 life and a practice, or only a sentiment and a creed? 
 Has it led to the Christ spirit of kindliness and com- 
 passion, which would suffer wrong, and pain, and 
 loss, rather than inflict them upon others? Has the 
 sacrificial element entered into it, or is it the passion 
 to get that leads one to seek a mansion in heaven with 
 the same spirit of covetousness that one seeks a cor- 
 ner lot on earth? The social side of it cannot be 
 overlooked ; for it means woe to every one who profits 
 by the pains of others, and unto every one in whose 
 heart the spirit of Jesus has not been allowed to de- 
 velop an attitude of altruistic helpfulness: of right 
 personal relationships. 
 
 To change the figure, Jehovah has a schedule for 
 running the universe, as truly as a railroad system has 
 a schedule for running its trains. This schedule in- 
 cludes industrial, economic and international welfare. 
 The Mediator has a place in the schedule, and the 
 judgment is a part of it. Railroads suffer disaster by 
 running trains off schedule. The world is suffering 
 the throes of economic agony, due to the ignoring of 
 this schedule, which was planned by infinite wisdom. 
 Its distress is caused by its failure to discern the media- 
 torial office of Jesus. The judgment portrays the 
 eternal wreckage which lies ahead, unless the schedule 
 becomes operative. 
 
XV 
 
 THE MEDIATOR'S REMEDY FOR STRIKES 
 AND WAR 
 
 " If thy brother sin against thee, go, show him his 
 fault between thee and him alone: if he hear thee, thou 
 hast gained thy brother. But if he hear thee not, take 
 with thee one or two more, that at the mouth of two wit- 
 nesses or three every word may be established. And if 
 he refuse to hear them, tell it unto the church: and if 
 he refuse to hear the church, also, let him be unto thee 
 as a Gentile and a publican." — Matthew 18: 15-17. 
 
 "When his disciples James and John saw this, they 
 said, ' Wilt thou that we bid fire come down from 
 heaven and consume them?' But he turned and re- 
 buked them." — Luke 9: 54-55. 
 
 HAVING viewed the background of Jesus' 
 teaching as seen in the industrial and social 
 relations of the Hebrew people, His found- 
 ing of a new kingdom and some of the principles of 
 its citizenship, and the spirit of that kingdom as ap- 
 plied to social problems, we now come to the real 
 heart of the discussion. Here we shall see that part 
 of Jesus' code by which all human differences may be 
 settled, and to which the former chapters have been 
 leading. 
 
 Jesus makes reconciliation one's first duty, even 
 placing it before sacrifice and worship: 
 
 183 
 
184 JESUS AN ECONOMIC MEDIATOE 
 
 "If thou art offering thy gift at the altar, and there 
 rememberest that thy brother hath aught against thee, 
 leave there thy gift before the altar, and go thy way, first 
 be reconciled to thy brother, and then come and offer 
 thy gift." — Matthew 5: 23-24. 
 
 Reconciliation should be sought by both parties to 
 a controversy, but the failure of one to seek peace 
 does not relieve the other of that duty. In Matthew 
 18: 15-17 three steps are prescribed: 
 
 First, go alone; next, take two or three witnesses; 
 then, tell it unto the church — the eMXyeta?, or 
 " called out " congregation. It is quite suggestive 
 that the first mention of the church in the New Testa- 
 ment, and doubtless the only time Jesus ever mentioned 
 it, is not of a body holding a certain ecclesiastical 
 creed, but is of an organization whose office is that of 
 mediation: or a channel through which the Mediator 
 may exercise His power in maintaining peace. In His 
 mind doubtless that was its first, if not its chief, func- 
 tion. Churches need an understanding of economic 
 matters, and should have the confidence of both capi- 
 tal and labour to such an extent that contestants 
 would naturally turn to them in cases of misunder- 
 standing. That they are not so chosen raises anew 
 the question of the study of the economic side of Je- 
 sus' teaching, the adoption of an industrial creed and 
 the personalizing of human relationship among their 
 members. 
 
 It is said that in a certain city a strike of the trac- 
 tion employees was impending. In a revival meet- 
 ing, the president of the traction company and the 
 
EEMEDY FOR STRIKES AND WARS 186 
 
 head of the employees' organization were found 
 among those who were seeking the Lord. A wise 
 pastor brought them together, and said: " Make peace 
 with each other, if you expect the peace of God in 
 your souls." There was no strike. The personal 
 touch and the Christian spirit settled it more advan- 
 tageously to all parties than could have been done by 
 force. 
 
 Jesus' principles of reconciliation are applicable to 
 classes and nations as well as to individuals. Their 
 progress marks the advance of civilization. They 
 mean: 
 
 1. The abandonment of force as a method of set- 
 tling controversies. 
 
 2. The substitution therefor of mediation by the 
 personalizing of relations; and 
 
 3. The giving of justice rather than the standing 
 for rights, or administering of charity. 
 
 Jesus says: 
 
 "Resist not him that is evil: but whosoever smiteth 
 thee on the right cheek, turn to him the other also. And 
 if any man would go to law with thee, and take away 
 thy coat, let him have thy cloak also. And whosoever 
 shall compel thee to go one mile with him, go with him 
 two." — Matthew 5: 39-41. 
 
 This covers personal violence — "if he smite thee;" 
 legal injustice — " if he go to law and take thy coat; " 
 and oppression by the government — " compel thee to 
 go a mile " — as in war, jury duty, etc. 
 
 Yet, Jesus used force. He drove the traders from 
 
186 JESUS AN ECONOMIC MEDIATOE 
 
 the temple, but to drive these rascals out was a work 
 of love and was essential to His mission. When the 
 guard came to arrest Him, He put Himself between 
 the armed men and His disciples, threw the guard 
 backward to the ground and held them at bay until 
 His disciples could escape. Then He declined to use 
 force for His own protection. What is the principle 
 involved? Briefly stated, it is that 
 
 " Love may use force ; selfishness may not." Love 
 will use it for a beneficent, selfishness for a baneful, 
 purpose. 
 
 It is better to give a highwayman one's purse than 
 to kill him; but if he attacks wife or child, then only 
 the recreant or the coward would fail to defend them. 
 This is love using force for the sake of another and 
 not for selfish purposes. 
 
 However, the principle of non-resistance does not 
 stand alone, as that would leave us at the mercy of 
 every desperado. It only prepares us for the second 
 step in the great plan of mediation: 
 
 " Go tell thy brother his fault." Here is concilia- 
 tion, and if the spirit of the Mediator actuates both 
 parties, reconciliation is assured. 
 
 " If he does not hear thee, take two or three," etc. 
 Here is friendly mediation, as men inspired by the 
 purpose of the Mediator use their personal influence 
 to effect reconciliation and adjustment. 
 
 " If he refuse to hear them, tell it to the church." 
 To those who recognize the authority of the Media- 
 tor, that ought to be the recognized channel through 
 which His mediatorial mission is administered. To 
 
EEMEDY FOR STEIKES AND WARS 187 
 
 others, it may mean arbitration, implying legal solu- 
 tion in the highest court of arbitrament. 
 
 " If he hear not the church, let him be unto thee as 
 an heathen," i. e., have no further intercourse with 
 him, but hold no malice against him. 
 
 Thus it will be seen that the surrender of the right 
 to use personal force as a means of self-protection is 
 accompanied by the principle of appeal to the sense of 
 justice of the wrong-doer himself, to that of an impar- 
 tial tribunal, and to that of the community. It means 
 first personal negotiation, next friendly mediation, 
 and finally an appeal to a tribunal which may be inter- 
 preted the church for those to whom Jesus is a Medi- 
 ator between men, and the courts or other legal tri- 
 bunals for those to whom churches do not appeal. 
 Protection is assured, justice will prevail, and one's 
 moral nature will not be debased and his finer sensi- 
 bilities coarsened by resorting to force. 
 
 This will apply to Labour Controversies. In Amer- 
 ica, industrial war is a greater danger than is war 
 with foreign countries, hence first place is given to the 
 consideration of industrial interests. In the present 
 state of industrial unrest, if there is a solution for 
 our problems, certainly all parties will be glad to learn 
 of it. If a messenger were to appear with an infal- 
 lible cure, mills and factories would stop to hear his 
 message. Will they hear the heaven-sent Mediator, 
 the Workman of Galilee, who presents Jehovah's 
 remedy ? 
 
 The labour problem is not new: it has been the 
 problem of the ages. It was decreed of man that " in 
 
188 JESUS AN ECONOMIC MEDIATOE 
 
 the sweat of thy face thou shalt eat bread." Soon 
 man began to ask, " Cannot I have some one to do 
 this work for me?" Then the beams of prosperity 
 so lighted the pathway of earth's favoured sons that 
 many were privileged to retire to shady nooks, where 
 they rested in ease and earned their bread by the 
 sweat of the hired man's brow. Then came slavery, 
 serfdom and the long train of evils growing out of 
 subjugated labour. 
 
 That there has been opposition to organized labour 
 is not strange. However, we have passed beyond the 
 period when its right to organize can be questioned. 
 It is granted that capital must combine to carry on 
 the great enterprises of to-day. It requires the capi- 
 tal of many men to carry on any one of our great in- 
 dustries. It being dangerous to invest all one's capi- 
 tal in one industry, men prefer to capitalize large 
 industries by issuing stock and thus distributing the 
 liabilities. If capital thus has the right to combine, 
 who shall deny to labour the same privilege? Capital 
 and labour working in harmony constitute the hand 
 that is working out the progress of civilization. 
 Capital is as the thumb, labour as the fingers — each 
 the complement of the other. With combined capital 
 and great corporations, the individual workman no 
 longer worked for, or with, the individual employer. 
 Relations were impersonalized and the effect of a hu- 
 man interest in each other was lost. The organiza- 
 tion of labour became necessary. Labour is thereby 
 protected, and conditions are better where there is a 
 good, sane organization. 
 
REMEDY FOE STRIKES AND WARS 189 
 
 But strikes and lockouts are too costly: they are a 
 form of war. Granted that they are " costly steps in 
 industrial development," the question still remains, 
 Are they needful steps? Is there not a better 
 way? 
 
 An incomplete list of direct losses from strikes in 
 one year (1919) placed the cost to labour alone at 
 $750,000,000, and to industry at more than $1,750,- 
 000,000. That is approximately twenty dollars for 
 every man, woman and child in the country, or an 
 average of one hundred dollars per family. That is 
 only the direct loss. What has been the loss to the 
 neutral public, the innocent third party? What has 
 it added to the high cost of living, the inconvenience 
 and in many instances intense suffering of the people? 
 One of the evils of the strike is the utter disregard of 
 the rights of the public. The right of neutrals is rec- 
 ognized in war. Germany's lack of respect for these 
 rights, in such wanton acts as the sinking of the Lusi- 
 tania, was a large element in the plunging of America 
 into the World War. Shall a country whose brave 
 men fought to establish the rights of neutrals in war 
 make no provision for their protection in time of 
 peace ? 
 
 Much of our trouble and unrest have been due to 
 the wrong teaching of the Manchester school of eco- 
 nomics. It is the opposite of the ethics of the Medi- 
 ator. It impersonalizes relations and leads the capi- 
 talist to ask, " Where can I get labour cheapest ? " It 
 incites the workman to inquire, " How can I get the 
 highest wage for the least work ? " Jesus makes 
 
190 JESUS AN ECONOMIC MEDIATOR 
 
 service the standard of greatness, and His spirit be- 
 gets altruism. Each is led to ask not how little, but 
 how much can one do for the other? 
 
 Jesus' remedy for strikes, lockouts and kindred 
 trouble is first Conciliation: talk it over together. 
 Often a "shop committee" can save the situation. 
 Speaking of unrest, Hon. Charles E. Hughes, Secre- 
 tary of State, has well said: 
 
 " The true method is to trust the truth and find the 
 remedy. Does a grievance exist? If it does not, show 
 that it does not. If it is exaggerated, limit it to the 
 facts. To the degree that it exists, search for the rem- 
 edy. If a wrong remedy is proposed, expose it. If the 
 remedy proposed is worse than the grievance, demon- 
 strate it." 
 
 The second step is Friendly Mediation: take two or 
 three witnesses not alone to hear what is said, but to 
 use their personal influence to bring about an adjust- 
 ment. The intercession of third parties has prevented 
 an untold number of strikes. The Board of Arbitra- 
 tion for the North of England iron business (com- 
 posed of equal number of employers and employees) 
 for sixteen years settled all disputes to the satisfac- 
 tion of capital and labour. 
 
 The Mediator's third step provides for the submis- 
 sion of the matter in dispute to an official tribunal for 
 final Mediation, and if necessary, Arbitration. It 
 would indicate a happier state of affairs if men had 
 confidence enough in churches to choose them for 
 referees in such matters. Usually, if men do not re- 
 sort to force they flee to law, and the question of tri- 
 
REMEDY FOR STRIKES AND WARS 191 
 
 bunals for compulsory arbitration is becoming more 
 important with each recurring strike. Possibly some 
 form of the " Court of Industrial Relations," as es- 
 tablished in Kansas, or Pennsylvania's " Bureau of 
 Mediation," will become a necessity. However, our 
 contention is that if men would make Jesus Medi- 
 ator by acting in accordance with the principles of His 
 teaching in adjusting these relations, no such compul- 
 sory arbitration would be necessary. The establish- 
 ing of right personal relations, rather than even arbi- 
 tration, is a present index finger pointing to the peace- 
 ful and profitable solution of the difficulties. How- 
 ever, if arbitration be necessary to save all parties 
 from the evils of strikes, to make it effective it will 
 be necessary to charter trade unions and recognize 
 them in law. 
 
 Jesus enunciated the bed-rock principles on which 
 economic success and human happiness are founded, 
 but it requires the spirit of human brotherhood to 
 make His directions operative: to make Him Medi- 
 ator by making His principles the rule of action. 
 Men must come to love righteousness above selfish 
 interests. Then the larger interest will arise, and in 
 the end men will win most by surrendering most. 
 Where wrongs are suspected, conciliation must take 
 the place of suspicion and contention for one's rights. 
 In the larger prosperity which this will bring, all will 
 share. This spirit will make Jesus' method possible, 
 practicable and profitable. To-day His method chal- 
 lenges the world. Are we brave and altruistic enough 
 to give it a fair and sympathetic test? 
 
192 JESUS AN ECONOMIC MEDIATOE 
 
 The Cure for War 
 
 Shall we have war always, or shall the awful 
 World War be the last one? Will men and nations 
 learn that the reign of Jesus as Mediator would mean 
 money and happiness, as well as righteousness? In 
 only two conditions can there be a legitimate use for 
 an armed force: When there is no law, and when law 
 has been defied. An army then becomes a police 
 force to secure order and protect the innocent. The 
 horror and cost of war need not be dwelt upon, since 
 they have been so recently experienced. There are 
 better ways in which to decide international troubles. 
 Jesus can be made Mediator of Internationalism, as 
 well as of industrialism. Apply His code to differ- 
 ences between nations, and we shall have their solu- 
 tion presented in three easy steps. Is it because they 
 are so easy that they have been overlooked? Recall 
 Matthew 18: 15-17, which presents the following 
 recipe for nations, as well as individuals: 
 
 First, Conciliatory Diplomacy: talking it over. 
 Much has been done already by a sane diplomacy, but 
 it remains to be seen what can be accomplished when 
 the diplomats of the nations are trained in the school 
 and spirit of the Mediator. 
 
 The second is International Mediation: taking two 
 or three into the conference. There are about two 
 hundred cases on record in which England, France, 
 Chile and the United States have thus settled disputes, 
 many of which otherwise would have led to war. 
 We have made a fine beginning. 
 
 The third step is Arbitration. When diplomacy 
 
EEMEDY FOE STEIKES AND WAES 19S 
 
 and mediation have failed, the next action should be 
 the submission of the difference to an international 
 tribunal, such as " The Hague " of pre-war days, or an 
 international court of which a modified " League of 
 Nations" might be the nucleus. Treaties pledging 
 the nations to enforce the decisions of the tribunal 
 might be necessary in these unregenerate days; but 
 with the advance of civilization, certainly armies and 
 navies will become unnecessary to enforce decisions 
 based upon the sense of justice which appeals to every 
 right thinking man. It will require the spirit of the 
 Mediator to eliminate self-seeking from such deci- 
 sions, and to permeate them with Christian ethics. 
 
 Without such recognized authority as could be 
 given to Jesus as Mediator, there is very great danger 
 in power, whether it be financial, social, political, or 
 military. Outside of its legitimate use, power will 
 bring its own destruction. German imperialism has 
 again demonstrated that "they that take the sword 
 shall perish with the sword." The religion that does 
 not enthrone Jesus as Mediator between men cannot 
 attain the highest success. It may minister power 
 and beget numbers ; it may bring the success pictured 
 in the parable of the Mustard Tree, by its growth and 
 expansion; but it can never bring the success of con- 
 quered affections and transformed character which 
 are pictured in the parable of the Leaven. For sym- 
 metrical development, we need both. A new heart is 
 the only dependable basis for Christian ethics. One 
 may be a Mohammedan or a Hindu and separate his 
 morals from his religion ; but not so with heart Chris- 
 
194 JESUS AN ECONOMIC MEDIATOK 
 
 tianity: with it, conscience enthrones the Mediator. 
 Under a merely ritualistic religion, war is entirely 
 possible; but the evangelism of the New Testament, 
 and the ethics of Jesus, present an entirely different 
 vision. 
 
 The rivers of blood that have deluged Europe, the 
 devastated countries, the ruined cities, the broken 
 hearts and stricken homes, the impoverished national 
 treasuries and prostrated industries, the honour of the 
 Master and the welfare of mankind — all unite in call- 
 ing with tongues of fire for a reexamination of the 
 type of theology and Biblical interpretation that could 
 make such carnage possible by the most enlightened 
 and civilized nations of the earth! 
 
 And yet, however devoutly hoped for may be such 
 a consummation, the developments of the early years 
 following the armistice indicate that if there is not 
 some tribunal to function upon national disputes, and 
 curb covetous aspirations, in the spirit of the Media- 
 tor, instead of Europe passing Jnto a long period of 
 great peace as a result of the World War, there will 
 no longer be even the peace of great alliances. Inter- 
 national duels loom large upon the political horizon, 
 as new nations try to find their normal adjustments, 
 and older ones attempt to settle their war debts and 
 adjust the industrial problems to which the war gave 
 rise. 
 
 Whether the world shall be engulfed in the hell of 
 war, or illuminated by the halo of peace, depends 
 upon its attitude toward God's remedy for all human 
 differences. 
 
XVI 
 
 REJECTION, CRUCIFIXION, DESTRUCTION 
 
 "And Jesus said unto him, Seest thou these great 
 buildings? There shall not be left there one stone upon 
 another, which shall not be thrown down." — Mark 13: 2a 
 
 "And when they came to the place which is called The 
 Skull, there they crucified him." — Luke 23:33. 
 
 AFTER having given directions for the settling 
 of all human differences, and the ending of 
 murderous class struggles; and foreseeing 
 that His message would not be accepted by the Jews, 
 Jesus instructed His followers concerning their escape 
 from Jerusalem when the hour of her overthrow, and 
 that of the nation, should come. His was the only 
 remedy for the bitter class struggles that was con- 
 suming the people. Its rejection meant His cruci- 
 fixion and the downfall of the Hebrew common- 
 wealth. 
 
 We have seen that the regime of the Mediator 
 meant a social and industrial reconstruction that is 
 world-wide in its scope. " This gospel must be 
 preached to all nations; then shall the end be." It 
 was necessary that Jerusalem should stand until the 
 messengers of the cross should radiate from that cen- 
 ter and thread the highways of the nations, forming 
 new centers for their missionary operations, as was 
 
 I9S 
 
196 JESUS AN ECONOMIC MEDIATOR 
 
 done when the activities were transferred from the 
 Church in Jerusalem to that of Antioch. 
 
 Jesus came to His own, asking that they become co- 
 workers in the extension of the new order, but His 
 own received Him not. To those who did receive 
 Him, He imparted power to become sons of God, but 
 " his own " did not appreciate that power. They 
 preferred rather the ease and gratification that the 
 existing order made possible, and which prevented 
 brotherly cooperation. 
 
 When but twelve years of age, Jesus stood among 
 the doctors and lawyers of the capital city, hearing 
 and asking them questions. Eighteen years later, 
 when He came to call His disciples, the memory of 
 their answers would assure Him that in Jerusalem He 
 could not find the democratic spirit and teachable 
 mind essential to His mission. Self-seeking, arro- 
 gance, and the spirit of rivalry among the various 
 sects and cliques overran the city. The pursuit of 
 revenue, and the prejudices that anchored them to the 
 religious notions of the past, made of their states- 
 men and philosophers but blind guides. The exploit- 
 ing of the common people by the privileged classes, 
 with the tyranny that prevailed in the government 
 by Rome, were so exactly the opposite of the free 
 spirit of Jesus' Gospel that there could be but little in 
 common between Him and the ruling element in Jeru- 
 salem ; and consequently He turned to the more demo- 
 cratic district of Galilee, and called His immediate 
 followers from there, meeting a much heartier re- 
 sponse. 
 
REJECTION, CRUCIFIXION, DESTRUCTION 197 
 
 But coming to save, and not to destroy, the Medi- 
 ator desired to save Jerusalem. He severely de- 
 nounced the hypocrisy and injustice of the leaders of 
 the city government, declaring their sins of oppres- 
 sion had grown until they were " full from extortion 
 and excesses." He pointed out their crimes and im- 
 penitence, declaring that they had become as "ser- 
 pents," and " offspring of vipers," and then gave vent 
 to this bitter lamentation: 
 
 "O Jerusalem, Jerusalem, that killeth the prophets 
 and stoneth them that are sent unto her! how often 
 would I have gathered thy children together, even as a 
 hen gathereth her chickens under her wings, and ye 
 would not! Behold your house is left unto you deso- 
 late."— Matthew 23: 37-38. 
 
 It was true then, as ever, that the misfortune of the 
 masses is their inability to unite. That they do not 
 hang together is a reason why they have so often 
 hung separately. Jesus knew the result of class crises 
 and declared that " a house divided against itself can- 
 not stand." The Jews of His day were notorious for 
 strife and factional contention. They were quarrel- 
 some, loved litigation and were easily led into war- 
 ring cliques. Indeed, Jerusalem fell not so much be- 
 cause of the enemy entrenched without the city as 
 through the murderous strife within its walls. The 
 factional struggle of the Jews themselves made the 
 task of Titus easy. Josephus, their own historian, 
 said: 
 
 "This internal sedition did not cease when the Ro- 
 mans were encamped near the city walls. But although 
 
198 JESUS AN ECONOMIC MEDIATOR 
 
 they had grown wiser by the fierce onslaught the Ro- 
 mans had made on them, this lasted but a while; for 
 they returned to their former madness and separation 
 from one another, and fought it out." 
 
 Such struggle Jesus had sought to prevent by unit- 
 ing the masses. In the Sermon on the Mount, He 
 approached the people with words of compliment and 
 cheer, pointing out wherein they were blessed and in 
 what happiness consists. Blessed are the poor in 
 spirit, the mourners, the meek, the ones who hunger 
 for righteousness, the merciful, the pure in heart, the 
 peacemakers and the persecuted; but the nation's 
 leaders cared for none of these things, and under- 
 stood neither the letter nor the spirit of His teach- 
 ing. 
 
 To have carried out the spirit of the Sermon on the 
 Mount would have obliterated class struggle and 
 brought in an era of brotherly love and confidence. 
 It would have made Jesus Mediator and His code 
 would have settled the differences. It would have 
 won its way in Galilee, changed the heart of Jerusa- 
 lem and converted its covetous cliques from their in- 
 iquitous practices. A fair trial was given, but His 
 Gospel of emancipation was so diametrically opposed 
 to the spirit and practice which prevailed in the capital 
 city that instead of seeking deliverance, the leaders 
 planned the death of the Deliverer. 
 
 When all efforts to save the city and nation had 
 proved unavailing, knowing the consequences that 
 must follow, Jesus gave His followers directions for 
 their own conduct and safety during the awful ordeal 
 
BEJECTION, CEUCIFIXION, DESTEUCTION 199 
 
 through which they must pass. If the city and na- 
 tion could not be saved and made a power for right- 
 eousness, His individual followers should not be slain. 
 He said of the city: 
 
 " The days shall come upon thee when thine enemies 
 shall cast up a bank about thee, and compass thee round, 
 and keep thee in on every side, and shall dash thee to the 
 ground and thy children with thee; they shall not leave 
 one stone upon another : because thou knowest not the day 
 of thy visitation."— Luke 19: 43~44- 
 
 Less than forty years after these words were 
 spoken, the prophecy was literally fulfilled. The Ro- 
 man armies under Titus spared not even the magnifi- 
 cent temple. There was " tribulation such as had not 
 been from the beginning of the world." 
 
 The synoptic Gospels (written perhaps shortly be- 
 fore the event) record the warning words of Jesus. 
 He told them of the coming of false messiahs. In 
 the parable of the Fig Tree, He told how they might 
 discern the signs of the times; in startling and splen- 
 did imagery He described the event, and in the par- 
 able of the Faithful and Wise Servant He predicted 
 that the evil ones would continue to beat and cruelly 
 entreat their fellow-servants, even with the shadows 
 of destruction upon their walls. Without His spirit, 
 strife would continue and hasten the end. However, 
 His followers would have an opportunity to flee to 
 the mountains. Eusebius wrote: 
 
 "At the siege of Titus, the apostles had gone to 
 preach the gospel to all nations, and the people (the 
 laity) of the Church in Jerusalem, in accordance with 
 
200 JESUS AN ECONOMIC MEDIATOE 
 
 certain divine communications given by revelations be- 
 fore the war, removed and dwelt in a city of Perea 
 named Pella." 
 
 Other writers support this statement. During the 
 siege, Titus allowed many of the Jews to withdraw. 
 After the affair of Certius, 66 a. d., tired of the war- 
 ring factions and class struggle, Josephus says, 
 " Many of the distinguished Jews left the city, as if 
 swimming from a sinking ship." 
 
 The twenty-fourth chapter of Matthew, the thir- 
 teenth of Mark and the twenty-first of Luke were 
 given for warning and guidance in the dark days of 
 the siege, rather than predictions of future catas- 
 trophes. 
 
 The overthrow of the city is spoken of as the com- 
 ing of Jesus, since it meant the beginning of His king- 
 dom in the application of its principles to the affairs 
 of men — a new social order in which dwelleth right- 
 eousness, not exploitation. So persistently did Judea- 
 ism dog the steps of the early Christian missionaries 
 that the overthrow of the city became necessary, that 
 one of the barriers to the progress of the kingdom 
 might be removed. Such a sad necessity was this, 
 that Jesus showed His disciples that when not one 
 stone in the temple was left upon another, He would 
 be present in the midst of the overthrow, caring for 
 His own. 
 
 Many earnest and timid souls have read into Jesus' 
 prophecy of the overthrow of Jerusalem a prediction 
 of the " end of the world." A careful study of the 
 passages from the economic point of view will fail to 
 
REJECTION, CRUCIFIXION, DESTRUCTION 201 
 
 show any such meaning. By " the world " Jesus did 
 not mean the physical universe, or the earth on which 
 we live, but the unholy lives and practices of the peo- 
 ple. In other words, the unjust and unsanctified cus- 
 toms and habits that prevailed in the " system " is 
 rather the meaning. From this one must turn away 
 to be His follower. " Mammon " is perhaps the one 
 word that best expresses His meaning. The end of 
 the world (literally " the end of the age ") meant the 
 overthrow of the iniquitous and anti-Christian systems 
 that characterized that age, that they might make way 
 for the coming of the new kingdom of brotherhood 
 and human progress. 
 
 Neither does His "coming" as here mentioned 
 necessarily mean His return in bodily form. The 
 Greek word which is translated "coming" (parousia) 
 in the twenty-fourth chapter of Matthew means 
 "presence." In Second Corinthians (10:10) it is 
 used to indicate Paul's bodily presence, and in Philip- 
 pians it is twice used with the same meaning. Doubt- 
 less the translation in Matthew has been influenced by 
 the belief that Jesus was here prophesying the end of 
 the world and His bodily return to earth. If so, He 
 must appear not simply as " present," but as " com- 
 ing "—having gone away and returned. This mean- 
 ing would necessitate our still looking forward to a 
 future event, after a lapse of two thousand years ; but 
 He put the fulfillment of the prophecy in the very 
 near future, stating with emphasis that " this genera- 
 tion shall not pass away until all these things be ac- 
 complished." 
 
202 JESUS AN ECONOMIC MEDIATOK 
 
 But will Jesus not return? Certainly He will; but 
 space does not permit the discussion of that question. 
 The point now at issue is that in these chapters (Mat- 
 thew 24, Mark 13, Luke 21) He is confining His 
 statements to the overthrow of Jerusalem, and not 
 predicting His bodily coming at a distant time. It is 
 His presence that is here promised, as elsewhere, 
 when He says: " Lo, I am with you always"; and 
 " Where two or three are gathered together in my 
 name, there am I in their midst." Here it is prom- 
 ised that in suffering such as the world had never 
 seen, He would be with His followers, and would 
 turn every catastrophe to the advantage of His cause. 
 His presence here is in His " messianic power," in the 
 establishing of His kingdom and in His reign in 
 righteousness. 
 
 What of the prediction that " as it was in the days 
 of Noah, so shall it be," and that of " two men in the 
 field one shall be taken and the other left " and the 
 two women at the mill? The days of Noah were 
 days of hardship and destruction to the impenitent. 
 So it was here. Class struggle was ministering to 
 destruction within the city, and Roman slavery was 
 operating everywhere that Roman arms forced sub- 
 mission. Slave dealers followed the army, and when 
 there was no longer property to confiscate, slaves 
 were the most profitable source of revenue. 
 
 Being reminded of this practice, we are prepared 
 for the statement that when " one was taken and an- 
 other left," it does not necessarily mean that one was 
 caught up to the battlements of heaven, while the 
 
REJECTION, CRUCIFIXION, DESTRUCTION 203 
 
 other was left to battle with the elements of evil here 
 below. No, the prophecy was much more cruel in its 
 fulfillment. When Noah entered the ark, impenitent 
 folks were cut off by the flood; but here, those who 
 failed to take warning and flee to the mountains, or 
 hide upon the housetops or in the fields, had a still 
 more dreadful fate in store for themselves. At the 
 fall of Jerusalem, more than a hundred thousand 
 Jews were sold into slavery. The slave hunter would 
 find two men working in the field: the younger, more 
 capable and higher-priced man would be taken, the 
 other left. Of two women grinding at a mill, pos- 
 sibly a mother and daughter or daughter-in-law, the 
 younger woman, for whom there was a demand in the 
 slave market, would be taken and the elder left. 
 
 Of the hundred thousand slaves deported upon the 
 fall of Jerusalem, many were sent into the mines of 
 Egypt, most of the warring, high-spirited Jews being 
 too savage to make good slaves. Already slave- 
 holders in Italy were trembling with fear, lest their 
 bondmen should arise and slay them. When they 
 understood the wild, tameless disposition to which 
 their intense suffering had hardened large numbers 
 of these Hebrews, they dared not bring them into 
 Rome. Numbers of those who were brought into 
 Italy were sought out for immolation in the bloody 
 spectacles of the times, and thousands of them per- 
 ished to make Rome a holiday. Such was the pain- 
 ful ending of many of those who were " taken," while 
 others were left to endure untold hardships and death. 
 
 The destruction of Jerusalem, and the downfall of 
 
204 JESUS AN ECONOMIC MEDIATOR 
 
 the nation, were the natural ripening of the seeds of 
 discord that had been sown, and the rejection of Je- 
 sus' plans for their salvation. Such a spirit spells 
 destruction in any land in which classes and cliques 
 war with each other. When Jesus and His Gospel 
 were rejected, the last bright page of Hebrew history 
 was written. 
 
 There remains one other illustration of the murder- 
 ous folly of rejecting the Mediator's remedy for eco- 
 nomic evils and spiritual death: 
 
 Class struggle is seen in His arrest and crucifixion. 
 The fact that His death was in accordance with the 
 plans of God for the redemption of the world by no 
 means lessens the guilt of those who put Him to 
 death, nor disproves the fact that the immediate cause 
 ' of His death was the enmity of the privileged classes. 
 J -^ r "e forces by which He was arrested show the class 
 stru 8t^le. There were soldiers and also " chief priests 
 and ca^-^jjjg f fa Q temple, and scribes." It was the 
 temple ci pwd, w hose money tables Jesus had over- 
 turned, ana t t jj e se u ers f whose sheep and oxen He 
 had driven o^ ut They wou id crucify an innocent 
 man rather thai ^ give up their monopo i y on t h e } n _ 
 come of religion. , It h gaid that they sold as many ag 
 130,000 sheep at oft festival; if so> wno soever would 
 interfere with so pro >sperous a blls i ness was guilty of 
 causing a " restraint o .. f tra(k/ , and needed to be got _ 
 ten out of the way. 1^ temple guard gaye them a 
 sufficient force to carry o\ t thdr designs> especially ; f 
 the matter could be closed, during the quiet hours of 
 the night. 
 
REJECTION, CRUCIFIXION, DESTRUCTION 205 
 
 The hurried assembling of the Sanhedrin is another 
 indication of the extent and thoroughness of their 
 murderous plans. The members seem to have been 
 waiting, in readiness for action, and with the trend 
 of their decision fully determined. The witnesses 
 were ready, and soon the formality of a vote gave ex- 
 pression to the already formed verdict. 
 
 Very early He was hurried away to Pilate's court, 
 before the common people could know of His appre- 
 hension. There a packed crowd was assembled, and 
 many were ready to cry out, "Crucify him; crucify 
 him ! " So strong and well-organized was the oppo- 
 sition that by sheer force they stampeded the feeble 
 resistance of Pilate, and secured the desired verdict. 
 This multitude that thronged the court of Pilate must 
 not be confused with the " common people who heard 
 him gladly," and looked to Him as their possible De- 
 liverer. This multitude was made up of the irre- 
 sponsible rabble that is ever at the disposal of the 
 ruling set. " The chief priests stirred up the multi- 
 tude," i. e., the vast throng of " heelers " who were 
 obedient to that treacherous triumvirate of the temple 
 — the chief priests, scribes and " rulers." It was a 
 weak and vacillating crowd that became willing tools 
 in iniquitous hands. 
 
 We are not justified in inferring that the friends of 
 Jesus had forsaken Him. Judas was bribed to de- 
 liver Him at night, and the arrest was made while all 
 but His immediate followers were wrapped in slum- 
 bers. The final conviction before Pilate was hurried 
 through before they had a chance to intervene or even 
 
206 JESUS AN ECONOMIC MEDIATOK 
 
 register a protest. The dense Pilate could perceive that 
 " it was for envy that they had delivered him " — that 
 it was a class struggle, in which the temple rulers were 
 pitting themselves against the Mediator of Peace. 
 
 However, in the midst of all class struggles, Jesus 
 remained true to His own ideals. He was not a par- 
 tisan leader, but was actuated by principles as broad 
 as humanity and as deep as divinity, a course which 
 was necessary to fit Him for the position of the 
 world's Mediator. His mission was ever before 
 Him, and even the shadow of the cross could not turn 
 Him from it. In fact, He saw the cross as a means 
 by which that mission was to be accomplished. While 
 the immediate cause of His death was the crisis be- 
 tween His philosophy of life and that of the ruling 
 classes, nevertheless He had a mission far beyond that 
 of being the champion of a class: it was to eliminate 
 classes and make all one in Him. The cross was but 
 a means of attaining that end, and restoring right 
 personal relationships. 
 
 In this mission of the Mediator, the supremacy of 
 the spiritual over the material stands out in the fore- 
 ground, and moral forces are seen to be superior to 
 physical power. 
 
 " There is a fire 
 And motion of the soul which will not dwell 
 In its own narrow being, but aspire 
 Beyond the fitting medium of desire; 
 And but once kindled, quenchless evermore, 
 Preys upon high adventure, nor can tire 
 Of aught but rest; a fever at the core, 
 Fatal to him who bears, to all who ever bore " — 
 
REJECTION, CRUCIFIXION, DESTRUCTION 207 
 
 and yet, consecration is the price of conquest that 
 ends in victory. 
 
 The crucifixion of Jesus stands out above any mere 
 class triumph or defeat, as high as the heavens above 
 the earth. It is the sublimest transaction that ever 
 occurred in all of God's universe. It is the real cen- 
 ter of the great atonement by which men are re- 
 deemed from the curse and bondage of sin, spiritu- 
 ally, socially and economically. Without the atoning 
 power of Jesus' death, no permanent betterment could 
 be expected. This is as true economically as spiritu- 
 ally. 
 
 The atonement has an economic significance. The 
 code of the Mediator was vitalized by His sacrificial 
 death. His suffering was vicarious: it was for others 
 and not for any sin of His own. Love-suffering is a 
 part of God's plan for the progress of the race and 
 the saving of mankind. Jesus bowed in deference to 
 the great law of sacrifice. It was to secure the reign 
 of God in the world, and the salvation of men through 
 that reign. In these modern days we need to put the 
 emphasis on the atonement, but not to grow narrow 
 in our views concerning it. Atonement is a law — not 
 an accident, not an incident, and certainly not an 
 after-thought of God's to remedy an evil. It was 
 sublimely set forth at Calvary, but it did not end 
 there. It is a continuous factor in life — an " eternal 
 energy of God " driving the noblest souls of earth to 
 higher achievement for their fellow creatures. 
 
 The law of the atonement is working in the social 
 and industrial evolution. It is the only hope of the 
 
208 JESUS AN ECONOMIC MEDIATOE 
 
 world's salvation, socially, politically and religiously. 
 Of course none else could make the atonement for 
 others which Jesus made, but what was laid upon 
 Him is laid upon every man to the extent of that 
 man's ability. Social pain is essential to social salva- 
 tion, and it is only when the strong are willing to bear 
 the burdens of the weak that true social progress is 
 made. Then it is that cliques and classes melt into 
 brotherhoods and the eternal principles of love gain 
 control. 
 
 Calvary must be seen as a field, where men are 
 taught how to redeem the world. It is an affliction 
 and a shame that men have been content to paint there 
 a suffering Saviour, and sit down peaceful and serene 
 in His agony. Oh, for the larger vision ! " Love thy 
 neighbour as thyself," said the Jew. " Love one an- 
 other as I have loved you," said Jesus. To reach the 
 requirements of Hebrew law one needs to climb be- 
 yond ordinary human altitude, but dare a Christian 
 rest until he has attained the dizzy heights set by 
 Jesus ? To " love as I have loved you," means to 
 love at any cost, even that of a painful death. It re- 
 quires a sacrificial life every day. 
 
 Over against this example and requirement of 
 Jesus stands the world-spirit of selfishness. It has 
 been well said that " The law of selfishness is the eter- 
 nal falsehood which mothers all social woes." Self- 
 ishness is too largely master of trade and king of 
 society. Against this selfishness the world's best 
 thinkers have entered protest, in keeping with the 
 spirit of God's Mediator. Carlyle said: "It is only 
 
REJECTION, CRUCIFIXION, DESTRUCTION 209 
 
 with renunciations that life, properly speaking, can 
 begin," and " in a valiant suffering for others, not in 
 a slothful making others suffer for us, did nobleness 
 ever lie." George Sands said: "There is only one 
 sole virtue in the world — the eternal sacrifice of self." 
 Hear Emerson, also: "A man was not born for pros- 
 perity, but to suffer for the benefit of others." 
 
 As class struggle, born of selfishness, crucified the 
 Saviour and overthrew its country, so will it crucify 
 the highest interests of humanity, and overthrow the 
 governments of the world, unless conquered and sub- 
 dued by the spirit of brotherly love and identity of in- 
 terests, as taught by Jesus. Herein is seen America's 
 danger, and in the code of the Mediator is seen our 
 hope. 
 
 If society is to be saved, and the industrial system 
 redeemed from its blight and curse, men and women 
 imbued with the spirit of Christ must carry forward 
 this work. Every step will be love-suffering ex- 
 pressed in service. This is the meaning of Calvary, 
 and the call of God. There is no other way. The 
 law of redemption is as inflexible and unalterable as 
 the law of gravitation. The success of its application 
 has been well set forth in the couplet: 
 
 " Toil as new Calvaries ever 
 With the cross that turns not back." 
 
XVII 
 
 AN IMPERIALIZED DEMOCRACY 
 
 " I am become all things to all men, that I may by all 
 means save some. And I do all things for the gospel's 
 sake, that I may be a joint partaker thereof." — Paul. 
 
 " Other sheep I have which are not of this fold." 
 
 — Jesus. 
 
 " Be not afraid of them that kill the body, but are not 
 able to kill the soul; but rather fear him who is able to 
 destroy both soul and body in gehenna." — Jesus. 
 
 AN adequate discussion of the causes which led 
 to the deflection of the democracy of Jesus 
 would require a volume in itself. Only the 
 barest outline can be given here. Vocal messages 
 carried Jesus' teaching, as the early missionaries went 
 from city to city. The literary media through which 
 His code took a doctrinal form were largely the writ- 
 ings of Paul and John. To Paul belongs the sys- 
 tematized statements, as seen in his Letter to the 
 Romans. 
 
 Paul's task was to set forth the plan of redemption, 
 and in it make clear to the Gentile world that Jehovah 
 is the only true God, and is the Father of Jesus 
 Christ, and that the Holy Spirit is the manifestation 
 of God, in applying the efficacy of redemption. To 
 make a complete doctrinal system, this conception of 
 deity must be its very foundation. Folks thought in 
 
 2IO 
 
AN IMPERIALIZED DEMOCRACY 211 
 
 terms of monarchy. An absolute monarch ruling a 
 country was so familiar to people that the possibility 
 and characteristics of such a being could be under- 
 stood. To present Jehovah as the Ruler of the uni- 
 verse was to use terms that could be understood, and 
 to awaken a fear and respect that would secure closest 
 attention to His message. He, therefore, presented 
 God as the great Sovereign of the universe, and 
 drew certain lessons from this sovereignty. To the 
 theologian, it is the doctrine of election and foreordi- 
 nation; to the statesman, it is the doctrine of mon- 
 archy applied to the science of government; to the 
 economist, it is the doctrine of the " Overman " in 
 business and industry. The world was not ready for 
 the democracy of the Mediator, and to have attacked 
 slavery and other forms of Rome's revenue would 
 have spelled failure to the new religion. The effect 
 of such teaching was two-fold: 
 
 Christianity became more acceptable to Rome, and 
 consequently, Paul enjoyed larger liberty in preaching 
 it, had freer access to those to whom he wished to 
 carry the message, and there was little, if any, censor- 
 ing of his letters. 
 
 A second effect was that his philosophy of redemp- 
 tion became more understandable. To Jesus, God is 
 love, and His relation is that of the father to the fam- 
 ily. To Paul, thinking in the terms of monarchy, He 
 is the great Monarch of the universe. However, it has 
 taken twenty centuries of development to enable folks 
 to but partially understand the doctrine of the divine 
 immanence, which science rather than theology has 
 
212 JESUS AN ECONOMIC MEDIATOK 
 
 brought to us. Still the Divine Being, by very many, 
 is regarded as an absentee God, who has set the uni- 
 verse going as a clockmaker starts his timepiece, and 
 interferes only when it needs repairs. Realizing His 
 " everywhereness," it is still difficult for us to under- 
 stand that in the realm of grace God does not rule 
 over men, but rules through them. Is it strange then 
 that Paul found it necessary to present Him in terms 
 of monarchy, rather than in the terms of free, repub- 
 lican democracy, which are so abundant in the teach- 
 ing of the Mediator? Jesus' teaching is fundamen- 
 tal, and its principles are controlling forces for all 
 ages; Paul's task was to interpret Him to the mon- 
 archical age in which he lived, as far as the intelli- 
 gence of the age enabled him to do so. 
 
 Lowell has well said : " The Bible is the most in- 
 flammatory book that could be circulated among a 
 servile people." Paul, with the early disciples, car- 
 ried it to Rome, and soon it began to circulate there. 
 Rome soon found that the only way to maintain an 
 imperial kingdom in the face of the leavening influ- 
 ence of the Lord whom they had crucified was to 
 nationalize Christianity and crush out the rising de- 
 mocracy. 
 
 But doubtless the writing of John also had much to 
 do with the situation in Rome. John's Gospel is so 
 largely of a spiritual and devotional nature that some 
 have inferred that it has no message concerning the 
 economic and democratic teaching of Jesus. How- 
 ever, it contains the account of the cleansing of the 
 temple, the teaching in Samaria that God is spirit and 
 
AN IMPEKIALIZED DEMOCRACY 213 
 
 can be worshipped anywhere in spirit and truth — a 
 " trust-busting " thrust at the Jerusalem exploiters — 
 His defiance of the scribes and Pharisees by healing 
 on the Sabbath day, and His answers that put to con- 
 fusion the cavilling Jews on so many occasions. It is 
 John who tells of His asking the innocent men to cast 
 the first stone at the woman taken in adultery, of His 
 telling His critics that they were the children of Abra- 
 ham according to the flesh, but children of the devil 
 according to the spirit. He portrayed Jesus' dealings 
 with the Pharisees, who became so enraged that they 
 sought to put both Jesus and Lazarus to death, and of 
 the common people coming to pay their respects to 
 both; also the great lesson of democracy and service 
 one to another set forth in His washing of the feet 
 of the disciples. His account of the betrayal, arrest, 
 trial, crucifixion and resurrection is not lacking in 
 value from the economic view-point. 
 
 John's Epistles breathe the spirit of economic 
 Christianity and brotherly love. He exhorts his 
 readers to " love not the world " — the iniquitous sys- 
 tem by which the Christians of his day were sur- 
 rounded — but to " love the brethren." This love 
 would make them kind one to another. " He laid 
 down his life for us, and we ought to lay down our 
 lives for the brethren " — not make their way hard by 
 " man's inhumanity to man." Then he uses the very 
 trenchant argument that " if we love not our brethren 
 whom we have seen, how can we love God, whom we 
 have not seen ? " He then shows that it is murderous 
 to hate one's brother. We may know the genuine- 
 
214 JESUS AN ECONOMIC MEDIATOE 
 
 ness of our Christian profession by inquiring what we 
 love: "he that loveth abideth in God." John's Epis- 
 tles show the need of the early Christians cooperating 
 one with another in brotherly love, whether capitalist 
 or labourer. Rome's bloody system was ready to im- 
 pale them. To hate and betray, to tear and rend, 
 would make them easy victims and add to their dis- 
 tress. Right personal relationship is the outstanding 
 feature of John's writings. 
 
 His Book of Revelation is difficult to interpret, 
 since it isn't narrative, history or doctrinal literature, 
 but is of a style known as apocalyptic. The word 
 signifies the lifting of a cover from something con- 
 cealed, thus revealing it. The visions of the Book of 
 Daniel belong to that class, while no less than sixteen 
 other works of that nature are now in print. It was 
 of great value in periods of persecution, since the 
 veiled messages could be understood by those in pos- 
 session of the meaning of the symbols, but were a 
 sealed book to their enemies. It was a message in 
 " cipher," understood only by those who possessed the 
 key to the code. In the days of Antiochus Epiphanes, 
 and on many other occasions, the Hebrews thus had 
 their courage revived and new strength ministered 
 for the severest trials. With the persecution that 
 Rome was waging against Christians, any allusion to 
 the Empire, or its economic system, would have 
 caused the destruction of the literature and the hunt- 
 ing to death of all those concerned with it. How- 
 ever, by couching the message in symbolic terms, 
 speaking of Rome as " Babylon," a " beast," et al., 
 
AN IMPEEIALIZED DEMOCBACY 215 
 
 it could be read by the knowing ones and remain an 
 unknown tongue to the Emperor's minions. The 
 message is still " cipher." We have lost the key, and 
 it becomes us to be modest in our interpretations. 
 
 A few lessons are quite plain. In Paul's early 
 work, the Hebrews persecuted and the Romans pro- 
 tected Christians. By the time of the writing of this 
 book, Rome had joined the persecutors, and the great 
 world power was aligned against Christianity. " The 
 System," whether in Jerusalem or Rome, could not 
 endure the democracy of the Gospels. The Apoca- 
 lypse evidently deals with these conditions. It shows 
 the certain overthrow of whatsoever plants itself in 
 the way of the progress of the Gospel. Rome might 
 then control land and sea, but she could not stand 
 against the onward sweep of the forces of righteous- 
 ness. 
 
 When would her overthrow take place? The time 
 element is one of the difficult parts of the book. Jesus 
 taught that the times and seasons are in the Father's 
 hands, and many have been brought into confusion by 
 seeking to be wise above what is written. However, 
 the book itself seems to favour the Preterist's view, 
 at least as to the beginning of its fulfillment. It pre- 
 sents the things which must " shortly " come to pass, 
 and declares that " the time is at hand." John is told 
 to seal not the prophecy of this book, for the time is 
 "at hand." At its close, the Lord says, Behold I 
 come " quickly." 
 
 If language means anything, it must mean that the 
 writer intended the message of the book for those 
 
216 JESUS AN ECONOMIC MEDIATOE 
 
 who were then living — for that generation. When 
 he says, " the time is at hand," why should the exe- 
 gete say that it is two thousand or more years away, 
 or is yet in the future? If John says they shall 
 " shortly " come to pass, how dare we make the ful- 
 fillment distant ? Very evidently John's message is to 
 be understood as applying primarily to the people and 
 conditions of his day. 
 
 Everywhere the book exalts Jesus. He is seen as 
 the Master of human destiny. By Him " kings reign 
 and princes decree judgment." 
 
 The economic message of the book is strong. In 
 the opening of the seals, to make certain that the eco- 
 nomic phase should not be overlooked, John said 
 (6: 6): "A measure of wheat for a penny, and three 
 measures of barley for a penny, and see thou hurt not 
 the oil and the wine " — a warning to the food profi- 
 teers that could not be misunderstood. 
 
 Concerning Rome, he says (17: 16): "They shall 
 burn her with fire." Again (18: 8): "She shall be 
 utterly burned with fire." Nero accused the Chris- 
 tians of firing Rome; but they were assured of her 
 burning, without themselves applying the torch. He 
 also called upon his readers to " Come out of her, my 
 people, that ye be not partakers of her sins, and that 
 ye receive not her plagues." Merchants wept be- 
 cause they could no longer trade with her (18: 11- 
 19) — economic tears: grief for gold. 
 
 What the historian Ferrero calls "the big eco- 
 nomic gains of the first century " had so inflamed 
 Rome's lust for gold, that as John saw the beast: 
 
AN IMPERIALIZED DEMOCRACY 217 
 
 " He causeth all, the small and the great, the rich and 
 the poor, the free and the bond, that there be given 
 them a mark on their forehead: that no man should be 
 able to buy or sell, save he that had the mark, even the 
 name of the beast or the number of his name." 
 
 Trade was completely throttled by the Empire. 
 She controlled the traffic of the Mediterranean coun- 
 tries, which were the richest in the ancient world. In 
 summing up the articles in which their merchants 
 dealt, and by which they were reaping great riches, 
 John places at the climax " slaves and souls of men." 
 The Greek words mean " bodies " of men and 
 " lives " of men. So thoroughly established was the 
 traffic in humanity that even the bodies of men were 
 not enough: their souls must be involved. 
 
 One of their own historians has said: 
 
 " The sum of all negro slavery is but a drop compared 
 with the sufferings of Roman slaves." 
 
 Perhaps half the Christians were slaves and their 
 condition was peculiarly hard. If the master took 
 the wife of a married slave he had no redress. The 
 slave maiden had no power with her owner to main- 
 tain her virtue. 
 
 Persecution brought to all Christians practically 
 the same treatment that was accorded to slaves. Ter- 
 tullian indicates its horror in this sentence: 
 
 " By condemning the Christian maiden to the brothel, 
 you acknowledge that to us the violation of chastity is 
 more dreadful than any other form of punishment." 
 
218 JESUS AN ECONOMIC MEDIATOR 
 
 " This maiden to the public brothel they consign, 
 Unless she bows before the heathen shrine." 
 
 — Prudentius. 
 
 In Nero's persecution, his gardens were illuminated 
 by burning Christians, who were dressed in shrouds 
 of wax, that the material might add to the fury of the 
 flames. In the amphitheater, gladiators were brought 
 out to fight wild beasts, and one another, and were 
 expected to salute Caesar as they went to their death. 
 Helpless women and children were kept in dungeons 
 until Rome's fete day arrived. Lions were kept in 
 cages until they were crazed by hunger. These vic- 
 tims were brought into the arena, and ere their 
 prayers were said, the ravenous beasts were loosed 
 upon them. The red blood of these martyrs stained 
 the unyielding floors of the coliseum, but the thou- 
 sands of Rome's populace who looked down from 
 their terraced seats were unmoved. Bones were 
 crushed, flesh was rended and blood spilled, until the 
 hunger of the lions was appeased, and shreds of quiv- 
 ering human fragments lined the footways with a 
 sickening ooze. And for what crime did they suffer ? 
 Simply for being Christians, Rome's gold-lust and 
 blood-lust being coupled together. So complete was 
 her domination of the world's work that no one was 
 allowed even to trade, except he bore the mark of the 
 beast in his forehead. 
 
 Is it strange that John, in his island home on Pat- 
 mos, banished and lonely, should describe Rome as a 
 " dragon," a " scarlet woman," as " Babylon," in 
 whose wake her destruction would follow ? That she 
 
AN IMPERIALIZED DEMOCRACY 219 
 
 was a "beast rising up out of the sea," and that 
 plagues and viols of wrath were to be poured upon 
 her, was a vision needed to cheer the faith of those 
 who were shedding their blood in the struggle to 
 which they had been called. Then came the vision of 
 a new heaven and a new earth — a new social order 
 which would be the very opposite of that of bloody 
 old Rome. It meant new ideals, coming from above. 
 It was a vision of brotherhood taking the place of 
 blood-lust. 
 
 Cheered by such messages as John's Apocalypse, 
 and sustained by divine grace, Rome found her Chris- 
 tian populace unconquerable, and changed her atti- 
 tude toward it. She incorporated that which she 
 could not conquer. The period of Jewish Christian- 
 ity ended when Titus overthrew Jerusalem. It was 
 then entirely separated from Judaism, and was 
 launched upon its world conquest. In the next two 
 hundred years, it spread from England to India, and 
 in spite of the persecutions, honeycombed the Roman 
 Empire. But the deflection of the Mediator's de- 
 mocracy is seen in the fact that by 313, Constantine 
 found the genius of Christianity so nearly in keeping 
 with that of the Roman Empire that he decided to 
 annex it. 
 
 What changes had made this possible ? No sooner 
 was the Gospel carried to Europe than the philoso- 
 phers of Greece and Rome, and those of Alexandria, 
 began to associate its doctrines with their metaphys- 
 ical speculations. From Grecian philosophy came 
 many of the pagan religions. They were systems of 
 
220 JESUS AN ECONOMIC MEDIATOR 
 
 philosophy without an ethical element. They were in 
 the interest of the upper classes, and were understood 
 only by those who were given to metaphysical specu- 
 lation. These philosophers read into the Gospels 
 their metaphysical systems and formed a theology fa- 
 vourable to the classes. Tertullian tells how the rank 
 and file protested against this: 
 
 " The simpler minded, not to say the ignorant and un- 
 learned, men who always form the majority of be- 
 lievers, are frightened at the philosophy of the doctrine 
 of the Trinity." 
 
 Clement of Alexandria protested against the an- 
 tagonism of those who were not willing to accept the 
 philosophy that he and his associates were weaving 
 into Christianity. About 130 a. d., the religious phi- 
 losophy of Greece began to affect Christianity. Then 
 followed Greek mysteries, Hellenism and other theo- 
 ries during the next hundred years. Newman says: 
 
 " Christianity did not win for itself popular and im- 
 perial recognition without undergoing momentous inter- 
 nal changes. In life, doctrine, church order, and wor- 
 ship, the churches of 313 were very different from the 
 churches of 100. Those who regard the apostolic 
 churches as the standard must look upon these changes 
 as perversions." 
 
 Both Constantine and his father were out of sym- 
 pathy with the popular religion. War existed be- 
 tween Constantine and Maxentius. The latter had 
 taken pains to propitiate all the deities, having 
 " scooped " his antagonist in gaining their favour. 
 
AN IMPEKIALIZED DEMOCRACY 221 
 
 Constantine knew of the aggressiveness of Christi- 
 anity, and doubtless was somewhat in sympathy with 
 it. To preserve the morale of his troops, he decided 
 to invoke the aid of the God of the Christians. He 
 told them that he had seen in the sky a banner in the 
 form of a cross, with this inscription: " By This Con- 
 quer." With this on a fine labarum, he went to war 
 and won a splendid victory. 
 
 Soon after this victory, he had a statue of himself 
 erected in Rome, with a cross in his right hand, and 
 this inscription: "By virtue of this salutary sign, 
 which is the true symbol of valour, I have preserved 
 and liberated your city from the yoke of tyranny." 
 The edict of Milan, 313, proclaimed liberty of con- 
 science and showed partiality to Christians. Pagan 
 temples were destroyed, the observance of Sunday en- 
 joined, large contributions for the building of 
 churches made, and his sons given a Christian educa- 
 tion. 
 
 Christianity was annexed; but this attempt to im- 
 perialize the democracy of Jesus made of it a func- 
 tion and force of the State, and not a religious organi- 
 zation. It secularized the code of the Mediator in- 
 stead of spiritualizing it. The ideal of a secular, 
 world-wide dominion dominated the early Church 
 from the days of Constantine. 
 
 Professor Adolf Harnack wrote: 
 
 " No religion, not even Buddhism, ever went to work 
 with such an energetic social message, or so strongly 
 identified itself with the message, as we see to be the 
 case with the Gospel." 
 
222 JESUS AS ECONOMIC MEDIATOR 
 
 Alas, however, it became annexed to Rome and lost 
 this social message, and became but a sort of ghostly 
 police force to keep in subjection those whom their 
 masters feared. Slaves might be willing to take a 
 chance with the soldiers who hunted them, but when 
 eternal torments, such as those pictured in Dante's 
 Inferno, were held up with the Scriptural assurance 
 that we must " all appear before the judgment seat 
 of Christ," there appeared too great a risk, and men 
 suffered on in silence, believing that although they 
 might suffer in body it was the part of wisdom to try 
 to save the soul. 
 
 Soon then the Church became the persecutor. The 
 earlier persecutions were against the Christians, be- 
 cause their teaching threatened existing conditions. 
 After having been adopted by the Empire, and its 
 doctrines so diluted with philosophy and mysticism 
 that they were no longer dangerous, it became an ally 
 of Rome and used the Roman power to persecute any 
 who might dare to think of Christ's message of de- 
 mocracy. Such truth loosed among the masses 
 would destroy the existing order, and the economic 
 message would uproot the entire industrial system. 
 
 How heartrending is the vision of a Church, 
 whose very mission it is to enlighten and uplift, when 
 it is made an engine of oppression to crush the bodies 
 and souls of trembling, quivering humanity, which is 
 feeling its way to God and to a better life! 
 
 " O religion ; what crimes in thy name ! " 
 
XVIII 
 
 THE KINGDOM IDEAL ENSWATHED 
 
 " There is nothing covered up, that shall not be re- 
 vealed ; and hid, that shall not be known." — Luke 12: 2. 
 
 " Heaven and earth shall pass away, but my words 
 shall not pass away." — Matthew 24: 35. 
 
 WE have seen how completely the code of 
 Jesus was imperialized, as His religion was 
 annexed to the State. Church theology, 
 and churchly interpretations of the Gospels, began 
 spinning a web, soft and silky but strong and safe, in 
 which the economic meaning of His message was to 
 be held inactive during the long winter of the Middle 
 Ages. To accomplish this, the emphasis needed to be 
 shifted from the kingdom ideal to the church ideal. 
 A religion which is a kingdom cannot well be annexed 
 to a worldly empire, but a great " Church " might be 
 developed under such a kingdom as Rome. 
 
 In losing the kingdom ideal, there was lost the 
 democracy and economic significance of Jesus' teach- 
 ing. In his " Problem of Christianity," Royce has 
 well said: 
 
 "The risks of temporary disaster which great ideals 
 run, appear to be directly proportioned to the value of 
 the ideals. Great truths bear long sorrows." 
 
 The solace is that after all the disaster is but tem- 
 
 223 
 
224 JESUS AN ECONOMIC MEDIATOK 
 
 porary. Great ideals, such as those of Jesus', are 
 indestructible. They may be temporarily enswathed, 
 but in due time, and under proper influences, they will 
 burst forth with added glory and unconquerable 
 power. 
 
 That the great ideal of the Gospel is based upon the 
 worth of the individual and the need of redemption 
 for his whole being, and that this gave rise to the 
 democracy and economic teaching of Jesus (as a 
 corollary to man's spiritual salvation) are truths that 
 are coming into more universal acceptance every year. 
 However, for centuries, this phase of Jesus' message 
 was shrouded in the churchly ideal — the garb in 
 which the nuptial ceremonies uniting the new religion 
 with the Roman Empire were celebrated. 
 
 To restore the kingdom ideal is essential to the 
 solving of our present-day problems, but it is a most 
 difficult task. 
 
 " The reformation brought no renascence of the doc- 
 trine of the kingdom; it had only eschatological value, 
 or it was defined in blurred phrases borrowed from the 
 Church. The present revival of the kingdom ideal is 
 due to the combined influence of the historical study of 
 the Bible and the social gospel." 
 
 " The distinctive ethical principles of Jesus were the 
 direct outgrowth of His conception of the kingdom of 
 God. When the latter disappeared from theology, the 
 former disappeared from ethics." — Rauschenbusch. 
 
 So completely was the kingdom ideal of the Media- 
 tor obscured that in the earlier Protestant thought but 
 
THE KINGDOM IDEAL ENSWATHED 225 
 
 little attention was paid to it. William Adams 
 Brown, in his " Christian Theology in Outline," says: 
 
 " It has become an axiom of modern thought that the 
 government of God has social as well as individual sig- 
 nificance, and the conception of the kingdom of God — 
 obscured in the earlier Protestantism — is coming again 
 into the forefront of theological thought." 
 
 Albert Ritschl, of whom it has been said, " he was 
 born too early to get sociological ideas," has well 
 said: 
 
 " The ethical conception of Christianity contained in 
 the kingdom of God has been slighted. ... It has 
 been fatal for Protestantism that the Reformers did not 
 cleanse the idea of the ethical kingdom of God or Christ 
 from its hierarchical corruption — i. e., that the visible 
 Church is identical with the kingdom — but worked out 
 the idea only in an academic and unpractical form." 
 
 These quotations are sufficient to prove that in the 
 very early history of Christianity the kingdom ideal 
 atrophied, that Christianity started on its long course 
 of conquest stripped of the dynamic so essential to 
 man's full redemption, and that the restoration of the 
 economic message is the latest element to appear in 
 the quest for a whole gospel. That this germ of 
 heavenly empire was carried safely through its long 
 chrysalis period triumphantly is matter for devout 
 gratitude. 
 
 There was method in the madness of these ages, 
 when they hid the code of Jesus from the people. 
 The worth of the individual, which is the foundation 
 of democracy, so permeates His teaching that deep 
 
226 JESUS AN ECONOMIC MEDIATOE 
 
 and reverent students of His words cannot help find- 
 ing it, and hence the Bible becomes an inflammatory 
 book. William Tyndale, when translating the New 
 Testament from Greek into English, found this mes- 
 sage so strongly interwoven therein that in spite of 
 the monarchical form of government which prevailed 
 in his day, his works show that as early as 1526 he 
 had gathered the essential features of democracy 
 from his study of the Gospels. This spirit of free- 
 dom could be enswathed in its downy cocoon, and held 
 practically inactive during the Middle Ages, only by 
 withholding the Bible from circulation. In the Ref- 
 ormation, justification by faith was the great doc- 
 trine that overshadowed all others, hence for long 
 ages the economic side of human rights was held in 
 its cocoon, until at last it burst forth in its beauty, to 
 soar abroad in the undimmed sunlight of the New 
 World. 
 
 The provisions of the Mediator have made democ- 
 racy possible, and it is so singularly in keeping with 
 the American spirit that its most congenial clime is 
 found beneath our skies. Our age is so emphatically 
 one of democracy, and its demands are so stupendous 
 as to sometimes cause alarm ; but in tracing cause and 
 effect, the results of an open Bible are readily seen. It 
 is hard for us to conceive that other ages have been 
 so vastly different. The aggressive and progressive 
 democracy of the age leads the common man to 
 clamour for his rights to-day as never before. His 
 demands, like Banquo's ghost, will not down: they 
 grow more and more insistent. 
 
THE KINGDOM IDEAL ENSWATHED 227 
 
 Possibly a brief aeroplane view, revealing some of 
 the high points in history which show the struggle for 
 equality of rights, would be more inviting than other 
 treatment of this illimitable subject. 
 
 From the cross of Calvary to the Bartholdi statue 
 of Liberty Enlightening the World, in New York 
 harbour, there is a long distance and a great 
 lapse of time; and yet, there is a vital connection be- 
 tween them. From the oppressed land of Judea there 
 came the note of supreme optimism that awakened 
 the consciousness of individual worth. From the 
 declaration that "one is your master: all ye are 
 brethren," there developed the American patriotism 
 that recognized human equality in the memorable 
 Preamble to the Declaration of Independence, which 
 declares that: 
 
 " All men are created equal ; that they are endowed 
 by their Creator with certain inalienable rights; that 
 among these rights are life, liberty and the pursuit of 
 happiness." 
 
 The Revolutionary fathers held these to be " self- 
 evident truths"; but they had not always been 
 " self-evident." The very opposite beliefs were long 
 and tenaciously held. 
 
 The Continent of Asia has never been remark- 
 able for the democracy of her people. They are not 
 liberty-loving. The average Asiatic has usually 
 looked for a boss, expected to be bossed, and quite 
 often needed to be. Most governments in Asia have 
 been theocracies, and as they have many bad gods 
 
228 JESUS AN ECONOMIC MEDIATOE 
 
 there has been much bad government. Equality of 
 human rights has been crushed from the mind by 
 heathenism. People do not want to be free: they do 
 not care to be thrown on their own responsibility. 
 The most liberty-loving of them all — the Israelites — 
 " desired a king." 
 
 Flying from Asia to Europe, and passing over a 
 period of eight hundred years, to Charlemagne's es- 
 tablishing of the New Empire of the East, we find 
 certain elements woven into society, some of which 
 make for human rights, and some of which oppose 
 any sort of equality. The conflict of these elements 
 furnished turmoil for Europe for nearly a thousand 
 years. 
 
 Rome had been built upon the suppression of hu- 
 man rights, but Rome had now fallen. She prosti- 
 tuted the kingdom of heaven to her own base ends, 
 but the principles of the kingdom had not been al- 
 lowed to give her a new heart. Three things she left 
 to the civilization that followed her: Municipal gov- 
 ernment and absolute authority of the sovereign; a 
 Church whose officers became municipal governors at 
 the fall of the Empire, and her industrial system 
 founded upon slavery. 
 
 European thought was theological from the fifth to 
 the sixteenth century. The ethics of the kingdom 
 were smothered under the ideal of " the Church." 
 Her aim was to usurp all power and become abso- 
 lute. If a geographer dared to assert that the earth 
 is round, the theologians were ready with the objec- 
 tion that Paul compared it to a tabernacle, and that 
 
THE KINGDOM IDEAL ENSWATHED 229 
 
 the tabernacle was square; ergo, the heretic's head 
 was wrong and must fall from his shoulders. Des- 
 cartes and Bacon were the first to break over the the- 
 ological cast of thought. The accepted theology was 
 the farthest remove from the principle of equal 
 rights, as taught by the Master. The bondage was 
 religious, intellectual and industrial. Jesus was 
 Saviour; but not Mediator. No equal-rights code 
 dared touch the industrial realm. 
 
 The Barbarians, who overthrew Rome, led a wild 
 life, close to nature, which had imbued them with a 
 strong sense of individual worth. The effeminate 
 and luxurious civilization of Rome had no chance to 
 efface their love of liberty. They contributed to 
 European civilization the element of personality and 
 a strong military patronage, which proved the nucleus 
 of the feudal system. 
 
 Feudalism made Europe a scene of international 
 strife from the seventh to the eleventh century. This 
 was followed by the wars of the Crusades, from 1095 
 to 1270. An awakening desire for heroism and help- 
 fulness to the weak gave rise to the Age of Chivalry, 
 beginning in the eleventh century. The tyranny and 
 taxation of John (Lackland) King of England, pro- 
 voked his lords and barons to rebellion, and led to the 
 memorable scene at Runnymede, where, on June 15, 
 1215, they wrung from John's unwilling hands the 
 Great Magna Charta. This established Parliament, 
 provided for trial by equals, and marked one of the 
 chief epochs in the struggle for equal rights. 
 
 The people were sunk in ignorance and supersti- 
 
230 JESUS AN ECONOMIC MEDIATOR 
 
 tion. They had a strong belief in witches, and in the 
 miracles of so-called relics. Monks preached the 
 virtue of the relics and sold them. Of John the Bap- 
 tist, it was found that the following parts were dis- 
 posed of: Four shoulder blades, eight arms, twelve 
 hands and thirteen skulls. By this time, St. Patrick 
 had two heads on the market, and anatomists claimed 
 that the purported bones of St. Andrew were those 
 of a cow. Somewhat later, Erasmus visited England, 
 saw the relics, and wrote a book on " Fools." 
 Dragons were believed in, as witness the story of St. 
 George and the Patron Saint of England. A very- 
 much-present and materialized devil was believed in, 
 and St. Dustin, it was said, put him to flight by pinch- 
 ing his nose with red-hot tongs. Quite a bit later, 
 Martin Luther vanquished his satanic majesty by 
 hurling an inkstand at him. 
 
 In England, "Wat Tyler" (John Walters, a 
 roofer) headed an insurrection that resulted in the 
 abolition of excessive taxes, and secured two char- 
 ters, giving greater liberty. However, the barons 
 were jealous of their rights, and opposed this move- 
 ment, coming from the common people, and savour- 
 ing largely of an industrial reform. In the reign of 
 Richard II, Parliament denounced the Pope. Previ- 
 ous to this, John Wycliff had translated the Bible into 
 the English tongue, and Chaucer had written his 
 " Canterbury Tales." 
 
 In Bohemia, Professor Faulflash was instrumental 
 in converting John Huss, the queen's confessor. In 
 1415, Huss was arrested and burned. The same 
 
THE KINGDOM IDEAL ENSWATHED 231 
 
 council demanded that the bones and writings of Wyc- 
 liff be burned. The Inquisition had been set up in 
 the twelfth century. The form of government in the 
 various countries was that of an absolute monarchy. 
 Theology pictured Jehovah as the great Sovereign of 
 the Universe. Folks thought in the terms of an ab- 
 solute and cruel monarchy. Theology and politics 
 were made of the same philosophy, and the Father 
 whom Jesus worshipped was caricatured into the 
 likeness of the hideous human monsters who ruled the 
 kingdoms of Europe. Sin might be atoned for by 
 suffering, if one could suffer enough to please, and 
 appease, an angry God. Heretics were burned, sawn 
 asunder, etc., not alone to stop the uprising of the 
 free human spirit, but with the idea of placating the 
 Deity. Dante's " Inferno " perhaps could not have 
 been produced in any other age. 
 
 In 1423, Lawrence Costers conceived the idea of 
 printing from movable types. John Guttenberg and 
 John Faust issued the first printed book in 1450. It 
 was Wycliff's Bible. Men began reading it, and they 
 searched in vain for "the divine right of kings." 
 They comforted their souls with the ideal of Jesus 
 concerning equal rights. 
 
 The ruling class undertook to suppress all reading 
 matter, and especially the Bible. Faust's first issue 
 of the book nearly cost him his life, as he was accused 
 of being in league with the devil. The press soon be- 
 came a distributor of intelligence, and awakened men 
 to a consciousness of their rights and privileges. 
 Fierce persecutions were endured. The Waldenses, 
 
232 JESUS AN ECONOMIC MEDIATOR 
 
 the Vaudois, the Albigenses, and others, have written 
 in their own blood the story of their heroism, as they 
 stood for liberty of conscience and human rights. 
 The inspiration of the Mediator's messages made 
 heroes in those dark days. In Spain, the Inquisition 
 was waged under Ferdinand and Isabella, and Pope 
 Innocent VIII. More than two thousand were 
 burned in the furnaces. 
 
 The Reformation, led by Martin Luther, in Ger- 
 many, helped to lift the dark clouds. The sadness of 
 it is that the so-called Christian forces were lined up 
 against the common people! Strange that every ef- 
 fort at reform has been opposed by some church! 
 However, changes have taken place, and much of the 
 prejudice against churches to-day is due to the history 
 of the Dark Ages, men having forgotten the changes. 
 
 The order of " Jesuits " was organized in 1534, by 
 Ignatius Loyola, of Spain, and was approved by the 
 Pope in 1540. Its motto was, " A good motive makes 
 any action right." It would be praiseworthy, there- 
 fore, to torture, imprison, even to kill the body, if the 
 motive were the saving of the soul. It placed in the 
 hands of the ruling classes an opiate for smitten con- 
 sciences, and a weapon of fierce effectiveness for 
 quelling any uprisings against established authority, 
 ecclesiastical or otherwise. 
 
 In England, a case of " rogues falling out and hon- 
 est men getting their dues" — or at least a part of 
 them — occurred when Henry VIII divorced Cath- 
 arine to marry Anne Boleyn and the Pope refused to 
 sanction the proceedings. Henry decided that Eng- 
 
THE KINGDOM IDEAL ENSWATHED 233 
 
 land should have a Church of its very own, and there- 
 fore broke with the Pope. He was a poor, unworthy- 
 head of a Church, for he divorced two queens and 
 beheaded two, but he broke the continent-wide " sys- 
 tem " of authority by which dependents were held in 
 bondage. 
 
 However, persecution in England continued to 
 meet the rising tide of democracy in matters of re- 
 ligion, state and industrial life. Men who dared to 
 do their own thinking were burned and otherwise ex- 
 ecuted. In 1554, Mary, a granddaughter of Isabella 
 of Spain, kindled anew the fires of persecution, and 
 made Smithfield infamous for the atrocities there en- 
 acted. In France, the Massacre of Bartholomew's 
 Day, and the war against the Huguenots, evidenced 
 the determination to hold the subject class completely 
 under the dominion of their rulers. When this was 
 ended, a victory for the thinkers was achieved by the 
 edict of 1598, granting liberty of conscience. 
 
 In England, with Elizabeth on the throne, after 
 Mary Queen of the Scots had been beheaded, Mary's 
 instructor, George Buchanan, who also taught (and 
 spanked) her son King James, when a boy, wrote a 
 marvellous little book. He called it " De Jure Regni," 
 or " The Right to Reign." Its date was about 1560, 
 and its key-note was, " The will of the people is the 
 only legitimate source of power." Logically, he 
 smashed the " divine right of kings," laid the founda- 
 tions of democracy, and raised a voice to cry for 
 equality of human rights, which has never been si- 
 lenced. Sixty years thereafter, the Puritans landed 
 
234 JESUS AN ECONOMIC MEDIATOR 
 
 at Plymouth, and human rights began a new era, un- 
 der brighter skies and more genial influences, on the 
 virgin soil of America. 
 
 This very brief and incomplete excursus into the 
 history of the struggles for equality or rights and 
 privileges shows the Mediator's principles as the guid- 
 ing star in the Dark Ages, leading men to a better 
 day. The star has by no means set, but had its light 
 not been dimmed by the shrouding of the kingdom 
 ideal with churchly power, it might have shone with 
 greater brilliancy in the benighted period. 
 
 However, we may trace the blood-tinged line of 
 sacrifice that connects Calvary and Bartholdi Statue, 
 and see how Jesus' value of human beings has de- 
 veloped into the great ground-swell of democracy that 
 is sweeping the world to-day, and even piercing the 
 monarchy-sodden countries of Europe. 
 
 In its development, we see the usual order of prog- 
 ress, — namely, first religious liberty, then political 
 freedom, and in the third place the attainment of in- 
 dustrial rights. Judge Elbert H. Gary, president of 
 the American Iron and Steel Institute, and one of 
 the world's foremost representatives of "big busi- 
 ness," when speaking to employers recently, said with 
 strong emphasis: 
 
 " Every individual should under all circumstances re- 
 ceive from all others honest and fair consideration. 
 There should not be, there must not be, any discrimina- 
 tion against or in favour of any particular group of 
 persons if this country is to retain the position among 
 the nations to which it is justly entitled." 
 
THE KINGDOM IDEAL ENSWATHED 235 
 
 In the great Conference of World Powers for the 
 Reduction of Armaments, which assembled in Wash- 
 ington, D. C, on Armistice Day, in 1921, we see an- 
 other great step in the world's progress toward the 
 ideals of the Mediator. Time alone will reveal the 
 results of this attempt to lessen the expenditures for 
 naval and military equipment, release numbers of men 
 from military pursuits to the productive occupation, 
 and make future wars less probable. It also shows 
 some of the possibilities of world government by con- 
 ference. Aristide Briand, Premier of France, in dis- 
 cussing the difficulties confronting this Conference, 
 showed how the situation clears when men get to- 
 gether with a real desire to form right relationships. 
 He said: 
 
 " I have attended many international conferences. Be- 
 fore some of them met it was said that the difficulties 
 were so great as to make a rupture certain. Well, the 
 rupture never occurred, and it is an established fact that 
 when you sit around a table and discuss questions frankly, 
 looking one another in the eye, difficulties have a way of 
 diminishing." 
 
 The imprisoned germ of economic emancipation 
 has burst its chrysalis and appeared in its exquisite 
 tints of beauty, but has not yet attained its full wing 
 power. To behold its full strength, the code of the 
 Mediator is the Mecca back to which we must jour- 
 ney. That alone can bring about personal relation- 
 ships that will insure justice, peace and prosperity. 
 
XIX 
 
 BACK TO THE MEDIATOR 
 
 " Every plant which my heavenly Father planted not, 
 shall be rooted up." — Matthew 15:13. 
 
 " Every one therefore who heareth these sayings of 
 mine and doeth them, shall be likened unto a wise man; 
 who built his house upon a rock : and the rain descended, 
 and the floods came, and the winds blew, and beat upon 
 that house; and it fell not: for it was founded upon a 
 rock. 
 
 " And every one that heareth these words of mine, 
 and doeth them not, shall be likened unto a foolish man, 
 who built his house upon the sand: and the rain de- 
 scended, and the floods came, and the winds blew, and 
 smote upon that house; and it fell: and great was the 
 fall thereof." — Matthew 7: 24-27. 
 
 IN the early chapters, we studied the growth of 
 industrialism and the problems to which it gave 
 rise. Then there was found in the teaching of 
 Jesus the remedy for world-wide unrest and national 
 evils. We saw His remedy rejected, Himself cruci- 
 fied, and the natural results of such a course culmi- 
 nating in the destruction of Jerusalem and the over- 
 throw of the nation. But having made provision for 
 an after-death life, His religion proved to be a world 
 power and its principles operative for all time. The 
 fact that it did not bring industrial and national relief 
 was found to have been due to the deflection of its 
 democracy and the suppression of its economic mes- 
 sage by being made a State religion. The social sed- 
 
 236 
 
BACK TO THE MEDIATOR 237 
 
 ative of mysticism, Hellenism and Greek philosophy 
 took out the economic teaching of Jesus, and para- 
 lyzed the spiritual democracy of His message. Chris- 
 tianity went on its mission to save the soul, but the 
 industrial systems were left untouched, and "man's 
 inhumanity to man " continued to " make countless 
 millions mourn." Macaulay said: 
 
 " The Church was the servile handmaid of monarchy 
 and the steady enemy of public liberty." 
 
 Rabbi Menes said of the diluted religion: 
 
 "The Christianity of to-day is not the old, original 
 Christianity. It is not Jesusism, for it is not the re- 
 ligion which Jesus preached." 
 
 Thus fettered, we are attempting to move forward. 
 Contradictory as it may seem, we are many times 
 obliged to go backward in order to get forward. The 
 engineer of a stalled train moves backward in order 
 to gain the momentum which will carry him over the 
 grade. It is a compliment to civilization to say that it 
 is on the up-grade ; but it is quite disconcerting to find 
 that industrially the wheels are clogging and the brakes 
 tightening. Accumulated habits and ancient customs 
 are proving a weighty load. Progress is tedious, ef- 
 fort is tiresome and the outlook is not reassuring. 
 The hoped-for new day is still in the dawning, but its 
 sun has not yet risen. 
 
 While weighed down by selfishness, and fettered by 
 the chains forged in other ages, the awakening de- 
 mocracy senses the vision of social justice portrayed 
 by Micah, in the following paragraph: 
 
238 JESUS AN ECONOMIC MEDIATOB 
 
 " He hath showed thee, O man, what is good ; and what 
 doth Jehovah require of thee, but to do justly, and to love 
 kindness, and to walk humbly with thy God?" — Micah 
 6:8. 
 
 To strip away the accumulated burdens, and obtain 
 the spirit and power to reach this ideal, one needs to 
 go back to the Mediator. 
 
 We need to go back to Jesus to find the supreme 
 social philosopher who was too wise to set forth an 
 economic program as a " cure-all " for the ills of so- 
 ciety. He did not set out to cure society: He estab- 
 lished a religion and left that to work the cure. The 
 economic side of that religion has not attained the 
 success that could have been wished. Is improvement 
 possible? 
 
 We need to go back to Jesus as the ultimate Source 
 of Authority, not to some school of economics. Men 
 grow suspicious at the mention of authority, but his- 
 tory shows that without it nothing great has been 
 accomplished. Tyranny the human mind resents, but 
 an authority that coincides with reason provides a re- 
 pose that is inviting. Economically, it decides some- 
 thing. 
 
 Jesus' authority rests not alone upon His miracles, 
 or upon the supernatural, but upon the fact that He 
 interpreted men to their own inner consciousness, as 
 His words commended themselves to the good judg- 
 ment of His hearers. The saying that " he spake as 
 never man spake " was an endorsement of His au- 
 thority. To-day we can find no other source of com- 
 pelling power. We cannot go to the churches for it, 
 
BACK TO THE MEDIATOR 239 
 
 for men disagree as to their creeds; we cannot go to 
 the councils, for their findings are accepted by only 
 a few adherents. The implicit confidence that the 
 millions have in Him drives us back to Jesus. He 
 only can speak with the authority that will be recog- 
 nized by all classes. Twenty centuries have proved 
 that His teaching laid the foundation of equitable 
 economics, ideal social conditions, and an industrial- 
 ism based upon the Golden Rule. 
 
 We need to go back to Jesus, and not wait for 
 Jesus to come back to earth. The opinion that Jesus' 
 mission has failed, especially so far as man's physical 
 needs are concerned, too largely prevails. This gives 
 rise to the belief that we shall have to wait until He 
 returns to the earth and establishes a millennium be- 
 fore the conditions portrayed for His kingdom can 
 prevail. His coming will be joyous only to those 
 who have gone back to His truth and ideals, and not 
 to any who may have waited idly for Him to return 
 and do what He has commissioned His people to do. 
 Already, all authority has been given unto Him in 
 heaven and upon earth. It is now operative, and to 
 solve our problems it needs only an immediate ap- 
 plication to every sphere of human life — spiritual, 
 mental, moral and physical. 
 
 For initiative, we need to go back to His wonderful 
 personality, and the power of the Holy Spirit, which 
 He promised. The force of His teaching is due to 
 the personality which stands back of it. Across the 
 chasm of the centuries the eye of faith beholds the 
 Man of Galilee as the World's Mediator. It is im- 
 
240 JESUS AN ECONOMIC MEDIATOE 
 
 portant for one's usefulness in the workaday world 
 to have a correct vision of Him as He stood in the 
 midst of the social and political conditions of His 
 time. In the midst of the awful surroundings cited 
 in other chapters, His first message, as reported by 
 Luke, was this quotation from Isaiah: 
 
 " The Spirit of the Lord is upon me, because he hath 
 anointed me to preach the gospel to the poor; he hath 
 sent me to heal the broken-hearted, to preach deliver- 
 ance to the captives and recovery of sight to the blind, 
 to set at liberty them that are bruised, to preach the ac- 
 ceptable year of the Lord." 
 
 In answer to John's inquiry, He said, " Tell John 
 the poor have the gospel preached to them." This 
 would convince John, since it was very unusual for 
 the poor to have any consideration. Here is a still 
 more hopeful message: 
 
 " Come unto me all ye that labour and are heavy 
 laden, and I will give you rest. Take my yoke upon you 
 and learn of me; for I am meek and lowly of heart; 
 and ye shall find rest unto your souls. For my yoke is 
 easy and my burden is light." 
 
 Professor Harnack says: 
 
 " These words dominated Jesus' whole work and mes- 
 sage: they contain the theme of all that He taught and 
 did. ... A new humanity opposed to the old, men 
 of God — these Jesus was first to create." 
 
 Here is a message for modern times. To the weak 
 and suffering, it is a message of cheer; to Christian 
 men in positions over their fellows, it is a message 
 
BACK TO THE MEDIATOB 241 
 
 from their Master, asking that they do unto others as 
 they would have him do unto them — the message of 
 a sympathetic Mediator. 
 
 To go back to Jesus for a revelation of the real 
 nature of the fatherhood of God would remove much 
 of the misapprehension, and antagonism to religion, 
 under which many folks labour. A modern social 
 writer, whose utterances have misled sincere men, 
 summarizing a discussion of this subject says: 
 
 " These then are the three counts in the indictment 
 which the democracy brings against the idea of a fa- 
 therly creator and ruler of the universe: First, that it 
 is unbiblical, and was a ' devised fable ' craftily inter- 
 polated into the Christian system by Greek metaphysi- 
 cians at the behest of their Roman overlords. Second, 
 that it is untrue, because the forces of nature do not 
 operate on any basis of intelligence and kindliness ; they 
 are brute powers which are not to be prayed unto, but 
 mastered. Third, that it is immoral, in as much as it 
 presents to fundamental democracy the opposition of 
 fundamental absoluteism. And the last is the most 
 damnatory count in the indictment." 
 
 God pictured as a despotic Czar or a brute force! 
 The only answer needed is to go back to Jesus and 
 study the sweet relationship of father and child which 
 He presents. The statement is but a further proof 
 that the natural man does not know the fatherhood of 
 God in the Christian sense. Proletarian and prophet, 
 wage-earner and wealth owner, all need to sit at the 
 feet of Jesus while He interprets the Father. 
 
 Churches need to go back to the ideals of Jesus as 
 a means of enlarging their usefulness to workingmen 
 
242 JESUS AN ECONOMIC MEDIATOR 
 
 and their families. There has been a drifting away; 
 from churches. Now a more serious danger is seen 
 on the horizon: there is growing a strong and deter- 
 mined spirit of antagonism. When conscience is for 
 a church, there is hope: men are not going far away 
 from the anchor of the soul. When conscience turns 
 against a church, and men believe they are doing God 
 service by antagonizing its work, then disaster must 
 overtake both church and people. 
 
 To go back to Jesus is essential to the success of so- 
 cial interests. The most thoughtful social workers 
 understand that these interests must be rooted in re- 
 ligion, or they soon perish. The short life of social 
 enthusiasm has surprised many. Here is the expla- 
 nation: it has been destitute of religion. Richard 
 Whiteing says: 
 
 " Democracy is a religion, or nothing, with its ritual, 
 its ceremonies, its cenobites, its government as a church 
 — above all, its organized sacrifice of the altar, the sacri- 
 fice of self. This is the deepest craving of human na- 
 ture. All attempts to sacrifice man's heroism to his in- 
 terests have failed. His goodness must make him 
 smart." 
 
 Mazanni has well said: 
 
 " Great social transformations have never been, and 
 never will be, other than the application of a religious 
 principle, of a moral development, of a strong, active 
 faith. On the day when the democracy shall elevate it- 
 self to a position of a religious party it will carry away 
 the victory, not before. . . . The religious question 
 pursues me like a remorse ; it is the only one of any real 
 importance." 
 
BACK TO THE MEDIATOR 243 
 
 Here is another quotation from a forceful writer, 
 who represented an aggressive wing of the industrial 
 party in the United States: 
 
 "By holding with Jesus, the democracy obtains the 
 momentum of the centuries. Historic continuity is of 
 incalculable advantage. Had the Strum and Drang pe- 
 riod in Europe a century ago identified itself with the 
 stream of democracy which issues from Galilee, it might 
 have been other than a fire in straw, and the world 
 might have been saved from the reaction which fol- 
 lowed, lasting seven decades. From the summit of 
 twenty centuries, Jesus overleans the democracy of to- 
 day, and is ambitious to reinforce it with ancestral wis- 
 dom and the might of martyrs. It is no small advantage 
 to the social movement that it can claim as its Lord Him 
 who redated the calendar. The springs of modern de- 
 mocracy are in Nazareth. . . . The democracy 
 needs Jesus to stiffen it against surrender and self -be- 
 trayal." — Bouck White. 
 
 Does not this indicate a willingness on part of the 
 workers to join hands in a movement leading back to 
 Jesus and making Him Mediator? That religion is 
 the supreme power in human life is the testimony of 
 another, who says: 
 
 " If the social movement were to be lopped away from 
 its holdfast in religion, that movement would receive 
 therein its death mark." 
 
 Business reasons, also, demand our going back to 
 Jesus. To allow His code to settle disputes between 
 capital and labour, and between warring nations, 
 would usher in better business conditions and estab- 
 lish commercial faith and confidence more firmly. 
 
244 JESUS AN ECONOMIC MEDIATOR 
 
 Adding prosperity to mills and shops, it would in- 
 crease the volume of business in every line, and bring 
 plenty to the home of the workingman — a plenty that 
 would repaint roses upon the cheeks of his wife, in 
 bringing increased comfort and education to his chil- 
 dren. 
 
 We need to go back to Jesus for a workable in- 
 terpretation of the Golden Rule. It has been said 
 that "the Golden Rule in business would overturn 
 our whole economic system." If this be true, it is the 
 most damning thing that has yet been said about the 
 " system." Possibly a Tolstoian interpretation of 
 the Golden Rule would result in confusion. It needs 
 to be understood in the light of the Second Com- 
 mandment. To " love thy neighbour as thyself " re- 
 quires a knowledge of equitable self-love and some 
 degree of enlightened self-respect. To do unto others 
 as we would that others should do unto us, requires 
 a just conception of what we would do unto them, and 
 not merely a selfish desire to have them do good 
 unto us. Besides, the initiative is with the individual 
 who is privileged to do the gracious act, and not the 
 one who might be seeking it. Economically, the man 
 of the street would like to exchange places with the 
 millionaire ; but in imagination, let him put himself in 
 the other man's place — become the millionaire — 
 would he then be willing to do what he now wants 
 the millionaire to do? If not, has he any right to even 
 desire such a change? 
 
 The solution lies in the fact that where Jesus is 
 Mediator, He makes the Golden Rule workable by 
 
BACK TO THE MEDIATOR 245 
 
 regulating the thoughts, forming the characters and 
 guiding the desires of men — not by turning loose un- 
 bridled passions and covetous ambitions. Right re- 
 lations will assure its righteous working. 
 
 The character and conduct of those who do thus 
 accept Jesus modifies the thinking and attitude of men 
 who do not accept Him, by moulding public opinion 
 and fixing standards of right. Motive must be con- 
 sidered as well as meaning in the observance of the 
 Golden Rule: Jesus furnishes both. 
 
 Perhaps the strongest reason for going back to the 
 ideals of Jesus yet remains, — namely, to establish the 
 new democracy, which the World War has given us. 
 Democracy was the magic word in that war. To 
 make the world safe for it, and it safe for the world, 
 was a task to which the armies gave themselves with 
 a spirit of heroic sacrifice. 
 
 This has led us to examine democracy as never be- 
 fore. Is it but a name to conjure with, something 
 abstract and elusive, practical only on election day, or 
 is a great principle permeating and controlling every 
 phase of life? What is going to be the moral equip- 
 ment of a democratized world? Even the worst of 
 the old autocracies organized a social order and 
 maintained some kind of law. Throwing off this, 
 Russia turned to Bolshevism. Is that to be a world- 
 wide result? 
 
 In the present crisis, Christians feel that they have 
 a large share of responsibility, and that in Jesus' 
 teaching of the brotherhood of man and the father- 
 hood of God there is the open sesame to the solution. 
 
246 JESUS AN ECONOMIC MEDIATOR 
 
 However, the real attitude of most of those active in 
 the democratic revolt in the Old World is that of 
 bitter hostility to the churches. Bolshevism refuses 
 to acknowledge God in government. It is idle to in- 
 dulge in Utopian dreams of beneficent power while 
 that power is being questioned and assailed by forces 
 that cannot be ignored. In the world-fellowship of 
 to-day, no country is exempt from the spirit of un- 
 rest that is stalking abroad, seeking that which will 
 bring the greatest good to oppressed humanity. 
 
 We have seen that Christianity grew into a sys- 
 tem under influences that were not democratic; that 
 it was born under Roman imperialism, and by the 
 Middle Ages had become a rival of the Roman Em- 
 pire. The best that early Christianity could do was 
 to accept the social, political and industrial conditions 
 of autocracy, and ameliorate them by acts of mercy. 
 For instance, it could not liberate slaves, but it could 
 urge kindly treatment of them. 
 
 Growing up in the midst of such ethical ideals, 
 Christianity embodied many of them in its doctrines 
 and morals. Democracy is now emphasizing the 
 worth of the individual and is bringing about a dif- 
 ferent conception. Will Christianity apply the sieve 
 and scalpel, and adapt its philosophy to the newer 
 ideals, or will it part company with the dawning de- 
 mocracy ? 
 
 Autocracy means power handed down from a 
 ruler, who by virtue of certain claimed rights, as- 
 sumes the responsibility of government. Democracy 
 is power handed up from the people, with whom the 
 
BACK TO THE MEDIATOR 247 
 
 responsibility of the government rests. Its rulers 
 govern in behalf of the citizens. Democracy must be 
 a frame of mind before it can successfully become 
 a form of government. It must possess the spirit of 
 altruism, and must have a right standard of intelli- 
 gent and conscientious action. Where can these be 
 found except in the code of Jesus? 
 
 The largest task of democracy is to guard the 
 rights of all: to secure and maintain equal rights for 
 every one. In an autocracy, the ruler grants special 
 privileges, and thus creates upper, middle and lower 
 classes, ad infinitum. Democracy means the elimina- 
 tion of class privileges and an equal chance for all. 
 The rights of the weaker must not be allowed to suf- 
 fer at the hands of the stronger. Covetousness must 
 not be the driving power. More intelligence and al- 
 truism are necessary in a democracy than under any 
 other conditions in the world. When a revolution 
 loses its moral character and becomes a class struggle, 
 it loses its democracy in Bolshevism. The weakness 
 of the Bolsheviki movement is that it is for one class 
 only — the proletarian. It thus perpetuates class dis- 
 tinction and becomes an autocracy, as truly as was the 
 reign of the Czar, and so far in hands far less capa- 
 ble. It is the farthest remove from democracy. 
 
 Can the world tendency toward democracy in na- 
 tional affairs continue without permeating religious 
 and industrial life? Shall serious inquirers be turned 
 away, or shall we examine the foundations, and show 
 the provision which the Mediator has made for a re- 
 ligious faith that embraces the highest form of de- 
 
248 JESUS AN ECONOMIC MEDIATOR 
 
 mocracy? From His teaching democracy sprang, 
 and within the realm of that teaching a place must be 
 found for its highest development. 
 
 Sweeping aside the webs that have been woven 
 about the teaching of Jesus, we find that it is entirely 
 free from the " overhead " authority which the ris- 
 ing tide of democracy so greatly fears. Its motive is 
 love, not compulsion, and it has no " overhead " 
 government in creed or conduct. The kingdom of 
 heaven is not "overhead" rule: "the kingdom of 
 heaven is within you." It is not some cataclysm that 
 comes with observation, but is the reign of the laws 
 of heaven in the hearts of men and women, and 
 working out through their efforts. God does not 
 speak from the skies and direct the course of events 
 by "overhead" commands: He works through hu- 
 man hearts and by individual and organized efforts 
 leavens civilization and guides the forces that are 
 shaping destiny. 
 
 If the new democracy carries us back to the ideals 
 of Jesus, it will bring a wider and stronger evangel- 
 ism. It will appeal to folks to consecrate their lives 
 to God with a broad, altruistic, self-sacrificing spirit, 
 that they may help to bring heavenly conditions upon 
 earth, and not alone that they may be ready to enter 
 heaven hereafter. Jesus appealed to men to help to 
 establish the reign of God upon earth. Possibly we 
 have been more solicitous to get folks into heaven 
 than to get heaven into folks. Heaven is as attractive 
 as ever, but the stronger call that folks will feel will 
 be to enter the kingdom of heaven for the sake of 
 
BACK TO THE MEDIATOR 249 
 
 their own souls, the welfare of humanity, and the 
 glory of God. Such a motive will add power to the 
 forces of righteousness in the industrial and political 
 world. Soldiers fought for democracy. Shall we do 
 less than carry our religion into it, and make democ- 
 racy safe for the world, and the world safe for de- 
 mocracy? Democracy has reached the place in its 
 development where it must function or fossilize. 
 Christianized, it can meet the world's need, but not 
 otherwise. 
 
 The new democracy is destined to dominate in the 
 realm of industry, also. Inspired by the spirit of the 
 Mediator, employers and employees will be ready to 
 democratize the industrial world, as well as the po- 
 litical sphere. Paradoxical as it may seem, while de- 
 mocracy has been gaining control of politics, autoc- 
 racy has been growing in industrialism. The con- 
 flict which this has produced is everywhere apparent 
 in the awful turmoil and unrest that are visible upon 
 the crater of the industrial volcano. The message of 
 Jesus will still the threatened eruption, but only by 
 His spirit of mediation and fair dealing can the high- 
 est welfare of all parties be attained. 
 
 However, a hopeful sign of the times is seen in the 
 new democracy which is permeating industrialism. 
 An illustration of its working may be seen in the de- 
 sire of many corporations to have their employees 
 become stockholders. Stock is being sold on special 
 terms, and every employee may become a share- 
 holder, and eventually have an interest in the company 
 for which he works, becoming both capitalist and 
 
250 JESUS AN ECONOMIC MEDIATOE 
 
 workingman and being partially his own employer. 
 That employees appreciate this courtesy is proved by 
 the number of them who have purchased the stock. 
 The plan is only in its infancy, but they now own 
 millions of dollars' worth of stock. 
 
 The Christian virtues of thrift and honesty on part 
 of the workers, coupled with the desire for fair deal- 
 ing and profit-sharing on part of employers, are also 
 helping to democratize industry. Christian democ- 
 racy is first a spirit of cooperation, and afterward a 
 form of successful action in the industrial world. 
 The principles of Jesus' teaching produce this dispo- 
 sition in every employer and employee who receive 
 them in an unprejudiced and open-minded manner. 
 Because they do this, they will meet the demands of 
 twentieth century democracy in every line of human 
 endeavour, and will beget an evolution of well-being 
 which will prevent a revolution, with all its disastrous 
 results. 
 
 To go back to the ideals of the Mediator, allow 
 Him to create right relationships one with another, 
 and seek His spirit of conciliation when differences 
 arise is the only safe course for all the world's varied 
 and momentous interests, as truly as for the individual 
 soul's eternal welfare. " In none other is there sal- 
 vation: for neither is there any other name under 
 heaven, that is given among men, wherein we must 
 be saved" from our sins against men, as truly as 
 from our sin against God. 
 
XX 
 
 SOLIDARITY OF INTERESTS 
 
 WORKING— TOGETHER— WITH GOD 
 
 " Working together with him." — 2 Corinthians 6: 1. 
 
 " Finally, brethren, whatsoever things are true, what- 
 soever things are honourable, whatsoever things are 
 just, whatsoever things are pure, whatsoever things are 
 lovely, whatsoever things are of good report ; if there be 
 any virtue, and if there be any praise, think on these 
 things." — Philip pians 4:8. 
 
 " For as he thinketh within himself, so is he." 
 
 — Proverbs 23:7. 
 
 WHAT an attractive partnership ! Instead of 
 suspicion, distrust and enmity, capital and 
 labour may be fellow-workers, and when 
 they thus get to working together it will usher in the 
 dawn of a prosperity such as the world has not yet 
 seen. But the highest privilege, and that which 
 makes this lower one possible, is that of being fellow- 
 workers with God. Making Jesus Mediator makes 
 God the Senior Member of the firm, and the Master 
 Workman on every job. It is only as He thus be- 
 comes the Helper of the individual that His power 
 can reach the masses; for the gospel of social re- 
 demption grows out of individual redemption, as all 
 human rights grow out of personal rights. Right re- 
 
 251 
 
2C2 JESUS AS ECONOMIC MEDIATOE 
 
 lations with Jehovah bring right relations with one 
 another, and weld together all interests. 
 
 Factionalism must bring disaster. Economic Bol- 
 shevism undertook to exploit the people of Russia for 
 the benefit of a small fraction of the population, — 
 namely, the wage-earners. It is producing the im- 
 -ishment and starvation of the masses of the peo- 
 ple, and the practical enslavement of the wage-earn- 
 ers themselves, through a system of labour conscrip- 
 tion. Rome controlled well her classes; but Rome 
 fell, and her classes suffered with the masses: the 
 slave owner and the slave fell together. So it must 
 ever be: some classes may obtain a temporary, seem- 
 ing advantage; but where there is class struggle, all 
 must eventually go down together. 
 
 To attain that ideal condition where we are work- 
 ers together, and all working with God, if difficult. 
 It is life's highest attainment. The prejudices of 
 years of training in militarism, commercialism and 
 industrialism have to be overcome, and the innate per- 
 y of the human heart conquered. The fetter-, of 
 a monarchical mould, with all its forms and mecha- 
 
 have to be broken from the democracy of J 
 A selfish love of the world, with the lure of its pleas- 
 has to be conquered, that the soul may be born 
 anew, and dominated by the spirit of a sacrificial life. 
 The spirit of selfishness must die, that the spirit of 
 altruism may live. 
 
 The task is difficult, but it is not hopeless. To ac- 
 
 ' •- diator, and I lis teaching as the law 
 
 of adjudication, would bring the power of heaven to 
 
SOLIDARITY OF LSTERES P3 .\%3 
 
 and to assure, the completion of the task. All 
 power in heaven and on earth is in His hands. Is 
 an> g o difficu:: : Him to accompli? 
 
 But the inspiration whole movemen; lies in 
 
 the thought that i: h the effort. The bkxx: 
 
 mil - slain in 
 
 squalor and disease found in the industrial world 
 plead for it most pit^ ibe specter tha: 
 
 be? captain of industry through his well-ap- 
 
 pointed office and palatial home rurmqg 
 
 >ouL deman. g ts equitable solution. 
 help banish all - ..ice and pkntv. joy 
 
 an. in their > a God-given privilege in 
 
 which the noblest sot: b af earth gttf :: a 
 
 part. '■'■■ x .reater honour could be 
 
 be>towe\i upon a human being than tha: of " po lkin g 
 together with God '" in e xalting ts 5 to His rightful 
 s Mi s ell is Ski bur, and 
 
 .manity to its h_ est a . here and he 
 
 ber, 
 
 Wil 1 la correct . 
 
 of in:. - oast be r.wgnired IS .areme im- 
 
 portance. Only this will save DC 
 
 he past which has 
 bee-. autocr... s ag*. 
 
 sJ k d sst - a:: mast 1 
 CTS must be i\ s brethr. her wo 
 
 capital Capital 
 mu>: seen as parts of one great mom 
 
 pront and c I to each 
 
 nun the good :.:-.c of 
 
254 JESUS AN ECONOMIC MEDIATOR 
 
 the public; but as enemies, they can drive industrial- 
 ism to suicide, cripple business, unsettle society and 
 put the firebrands of hell beneath the altars of church 
 and home. 
 
 The man who works with his hands is likely to 
 look askance at the man who works with his brains, 
 while professional life is often regarded as far re- 
 moved from that of the wage-earner. As there are 
 many members in one body, and all members have not 
 the same office, so to carry on the diverse interests of 
 modern civilization every possible kind of labour is 
 necessary. Quite frequently, the man who is called a 
 "capitalist " works as hard as any of his employees. 
 Brain and hand, and means and muscle, are true yoke- 
 fellows in modern industrialism. Without the in- 
 ventor, there could be no machinery; without capital, 
 machinery could not be constructed; without the 
 operator, machinery would be useless. The follow- 
 ing lines by Breton Braley emphasize this fact: 
 
 " Back of the beating hammer 
 
 By which the steel is wrought, 
 Back of the workshop's clamour 
 
 The seeker may find the Thought. 
 The Thought that is ever master 
 
 Of iron and steam and steel, 
 That rises above disaster 
 
 And tramples it under heel ! 
 
 " The drudge may fret and tinker, 
 Or labour with dusty brows, 
 But back of him stands the Thinker, 
 The clear-eyed man who knows; 
 
SOLIDARITY OF INTERESTS 265 
 
 For into each plow or sabre, 
 Each piece and part and whole, 
 
 Must go the brains of labour, 
 Which gives the work a soul. 
 
 " Back of the motors humming, 
 
 Back of the belts that sing, 
 Back of the hammers drumming, 
 
 Back of the cranes that swing, 
 There is the eye which scans them 
 
 Watching through stress and strain, 
 There is the mind which plans them — 
 
 Back of the brawn, the brain. 
 
 " Might of the roaring boiler, 
 
 Force of the engine's thrust, 
 Strength of the sweating toiler, 
 
 Greatly in these we trust. 
 But back of them stands the Schemer, 
 
 The Thinker who drives things through; 
 Back of the Job — the Dreamer 
 
 Who's making the dream come true ! " 
 
 Here we see the solidarity of industrialism and the 
 interdependence of one kind of labour upon another. 
 A creed that would teach that " one is your Master, 
 even Christ, and all ye are brethren," would go far 
 toward giving Him His rightful place as Mediator 
 and solidifying our interests by clustering them all 
 around Him. If He could rule in the workaday 
 world as truly and completely as in solemn monas- 
 teries, ivied cathedrals and gilded churches, what a 
 halo of peace, and what a reign of prosperity and 
 plenty would bless this sin-suffering and war-ridden 
 world, and all its struggling inhabitants! 
 
266 JESUS AN ECONOMIC MEDIATOR 
 
 Jesus, be Thou Mediator, 
 
 And watch from sun to sun; 
 
 Yea, stand beside the toiling ones: 
 See their honest work is done. 
 
 Jesus, be Thou Mediator, 
 
 And in the office stay. 
 Scan the ledgers for the costs 
 
 And see the wage they pay. 
 
 Jesus, be Thou Mediator, 
 
 And into councils go. 
 When there injustice lifts its head, 
 
 A better way Thou'lt show. 
 
 Jesus, be Thou Mediator, 
 And when fierce anger rises, 
 
 Help men to see that peaceful ways 
 Have won earth's highest prizes. 
 
 Jesus, be Thou Mediator ! 
 
 Bid world wars to cease; 
 Bring better victories to men, 
 
 Born of Thine own sweet peace. 
 
 Jesus, be Thou Mediator, 
 
 And change the hearts of men 
 
 So they'll accept Thy code and ways, 
 And ne'er need to strike again. 
 
 Jesus, be Thou Mediator ! 
 
 Help all to thus choose Thee ; 
 And from the evils round about 
 
 Keep all the workers free. 
 
 Jesus, be Thou Mediator ! 
 
 Bring heaven's Spirit down: 
 Put Thy truth in every mind, 
 
 And Altruism crown. 
 
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