ARTICLE XXIV

OF CHRISTIAN MEN'S GOODS

The riches and goods of Christians are not common, as touching the right, title, and possession of the same, as some do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.

I. THE ORIGIN

This Article was composed by the English Reformers in 1553. It passed into the Thirty-nine Articles of 1571, and into the Methodist Sunday Service in 1784.

II. THE AIM

The original aim was to condemn the theories of the Anabaptists, which were held to a considerable extent on the continent of Europe, and to some extent promulgated in England. Special laws were enacted against them in the reign of Henry VIII.

This sect was feared and hated by the Reformers of all Europe, and its members are alluded to in many of the Confessions and documents of the period. The Belgic Confession says: "Wherefore we detest the Anabaptists and all turbulent people who reject higher powers and magistrates, overthrow legal rights and judgments, make all goods common, and, in fine, abolish or confound all orders and degrees which, for uprightness' sake, God has appointed amongst men."1

This Article, though primarily aimed at the Anabap

1 Article XXXVI.

tists, who long since ceased to disturb Christendom, is not obsolete. Socialism and communism are likely to be disturbing forces in this twentieth century, and will demand the wisdom and forbearance of the Church and State to deal with them successfully.

III. THE EXPOSITION

The riches and goods of Christians are not common, as touching the right, title, and possession of the same, as some do falsely boast.

The error condemned in this Article probably arose from a misinterpretation of two passages of Scripture describing the inner life of the early converts immediately after the Pentecostal baptism. "All that believed were together, and had all things common; and they sold their possessions and goods, and parted them to all, according as any man had need" (Acts 2. 44, 45, R. V.). “And the multitude of them that believed were of one heart and soul: and not one of them said that aught of the things which he possessed was his own; but they had all things common" (Acts 4. 32, R. V.).

This state of things is not to be wondered at if we consider the circumstances surrounding the occurrence. The baptism of the Holy Spirit had destroyed selfishness and moved every heart with a brotherly impulse more divine than human. A large proportion of the converts were not permanent residents of Jerusalem. They had come from all quarters of the world. Under the spell of Christian fellowship they lingered at the place where the divine blessing came to them, and where the power of the Holy Ghost was still manifest in the "many wonders and signs done by the apostles." Citizens and strangers were bound together by the ties of Christian love, and "continuing daily with one accord in the temple, and breaking bread

from house to house, did eat their meat with gladness and singleness of heart." It was one continued series of religious services, in the Pentecostal room, in the temple, and from house to house-prayer, praise, love feast, and holy communion; business, labor, and home for the time being forgotten or sold. It was a time of intense religious excitement, a feeling of holy brotherhood and union with Christ. No doubt a strained expectation prevailed that the ascended, glorified Christ would soon appear, coming in the clouds of heaven with all his holy angels, as they had seen him go into heaven. A community of goods was a very natural thing. Why should they labor? There was enough and to spare. They preferred to spend their time in watching and waiting for the Son of God. Heaven was very near to earth, and they would have but little time to wait.

But the scene soon changed. Less of grace was found, and more of human nature. Only a few months, possibly, passed before there were found partiality and discontent. "Now in these days, when the number of the disciples was multiplying, there arose a murmuring of the Grecian Jews against the Hebrews, because their widows were neglected in the daily ministration" (Acts 6. 1, R. V.). This communism may have been unwise, but it arose from love to each other and a firm faith in Jesus Christ. It was the proof of generous and devout spirits. It was an attempt to realize a state of brotherly equality not possible then or now. But the Christian love and enthusiasm that prompted it could not be lost though communism was a failure. It must have brought into their religious life a supernatural power, and made them more efficient as laborers in God's cause. It was at this time that "many of them which heard the word believed; and the number of the men was about five thousand."

A like state of things was manifest later in the church at Thessalonica when the impression prevailed that Christ was soon to appear. Business was neglected, men became idle and brought the severe reproof of the apostle: "For even when we were with you, this we commanded you, that if any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread" (2 Thess. 3. 10-12). So also it has been in modern times when good but mistaken people prepared white robes in which to ascend to meet the Lord in the air.

No injunction in regard to the community of goods was given by the apostles. The plan arose in part to supply the needs of strangers. It was not an obligatory rule, but was entirely voluntary; not a community of ownership, but of use. This is seen in the case of Ananias: "Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power?" (Acts 5. 4.) Ananias could have retained his property without blame, and still held his place in the Christian community. To have established and enforced a rule requiring a community of goods in the Christian Church would have created a social revolution contrary to the precept of Christ: "Render therefore unto Cæsar the things which are Cæsar's; and unto God the things that are God's" (Matt. 22. 21).

The following scriptures are unanswerably against Christian communism: "Give to him that asketh thee, and from him that would borrow of thee turn not thou away" (Matt. 5. 42). "Distributing to the necessity of saints; given to hospitality” (Rom. 12. 13). "But if any provide not for his own, and specially for those of his own house,

he hath denied the faith, and is worse than an infidel" (1 Tim. 5. 8). "But to do good and to communicate forget not: for with such sacrifices God is well pleased" (Heb. 13. 16).

Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.

No argument is necessary to prove that almsgiving is a Christian duty. This is shown by the words of Christ: "Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven" (Matt. 6. 1). "Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth" (Luke 12. 33). Here a heavenly reward is implied for acts of benevolence to the poor. So also in the judgment scene which Christ brought before his apostles: "I was an hungred, 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" (Matt. 25. 35, 36).

The teaching and practice of the apostles follow and confirm those of Christ. Paul in his farewell discourse to the church at Ephesus enjoined upon its members the spirit and practice of benevolence by his own example of self-denial and the words of the Lord Jesus: "Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive" (Acts 20. 34, 35).

It is a beautiful custom in the Christian Church to associate the giving of alms with the Holy Communion. The