"Christian Communism" in the Book of Acts 93

Total Page:16

File Type:pdf, Size:1020Kb

Christian Communism" In the Book of Acts J. Harold Greenlee There are two passages in the Acts of The second answer, which is probably the Apostles which are especially used by the more common one in our day, is that some people as proof-texts for the argu these early Christians were generous to a ment that real communism was practiced fault, becoming starry-eyed idealists who in the Christian Church after Pentecost. were either so overcome by the joy of their These passages as they appear in the King Christian fellowship that they gave their James Version are as follows: 'And all money away unwisely, or else were con that believed were together, and had all vinced that Jesus would return to set up things common; And sold their possessions his Kingdom so soon that money and pos and goods, and parted them to all men, sessions were worthless. At least one Sun as every man had need" (Acts 2:44-45). day School lesson commentator, who seems "Neither was there any among them that quite sound in many respects, implies that lacked: for as many as were possessors of the collections for the Christians in Jerus lands or houses sold them, and brought the alem which Paul mentions in his epistles prices of the things that were sold, And (I Cor. 16:1-4; II Cor: 8-9; etc.) were laid them down at the apostles' feet: and necessary because this mistaken experiment distribution was made unto every man ac in communism had so impoverished the cording as he had need" (Acts 4:34-35). Jerusalem Christians that they were thrown These passages supposedly describe a genu on the mercies of other Christians who had ine "Christian communism" � a society not been involved in which private property was abolished and Neither of these two answers is satis where the ruling principle could be stated factory. In reply to the first, there seems in the words, "From each acording to his to be abundant evidence that God has or ability, to each according to his need" � or dained the principle of private ownership. at least in which there was a redistribution The right of private ownership, which is of wealth, in which all shared equally. capitaUsm, and of the legitimate rewards It is evident that this communism, if it of one's own initiative and work, are far was practiced, did not survive for long. more consistent than is communism with Why did it not survive ? Two answers fairly the high evaluation which God has placed well include those which have been offered. upon us as individuals, made in his own The first answer is that the communistic image. The commandments "Thou shalt not practices were God's will for the Christian steal" and "Thou shalt not covet" are community, but that selfishness and other based upon the right of private property. made God's ideal non-Christian attitudes Sharing with others, based upon love and impossible and forced a return to "capital issuing in love, would be impossible if noth where each had his own ism," person per ing were our own to share. sonal property. This answer assumes that The second answer suggested is equally if we could establish a Christian city truly The New Testament nowhere be God's unacceptable. or country today, it would then warns us that what these early Christians will to have such communism again. Indeed, did in these matters was mistaken. If this assumption helped lead to the establish they were then the New Testament is ment of the Shaker settlements, the experi mistaken, not a safe for our lives. ment at Zion, Illinois, and other such ill- completely guide fated attempts during the past century. This conclusion we do not accept. "CHRISTIAN COMMUNISM" IN THE BOOK OF ACTS 93 It seems that the whole assumption of love to aid those of their company who were communism in Acts, even a so-called in need, whenever anyone was in need, even to the "Christian comunism," is due to a misunder if it meant selling possessions provide standing of the author of Acts. This mis assistance. This assistance was evidently carried out the for the church, understanding is of two kinds. One is a by apostles rather than a purely individual matter, misunderstanding of the author's point of being as Acts 4:35 points out. It may, therefore, view. He is trying to emphasize very have involved some sort of con strongly the attitude of generosity which systematic tributions by those who were able. But it prevailed among the Christians. He was is clearly not a case of everyone's selling all describing an attitude of heart which should his possessions and giving it all to the be found in any truly Christian home. He church. meant that the Christian love was so sin The is not lessened, cere that, if someone was in need, others misunderstanding moreover, by the translations, ". and would share with him as though their pos parted them to all men, as every man had sessions were his. A pagan writer about need" and ". .. unto every man 100 A. D. described the Christians as Acts (2:45), as he had need" The intends to describe them, with these words : according (4:35). meaning of each of these passages is more "He who has gives to him who has not with nearly, ". and distributed them so often out grudging. And if there is a man among as anyone had need." Indeed, in both pas them who is poor and needy and they have sages in the original words "had need" are not an abundance of necessaries, they fast preceded by a Httle word making the idea for three days that they may help the more indefinite�that is, the distribution needy with the necessary food." Here is not was made to when and if were communism, but Christian love. Moreover, people they in need. the author of Acts shows that he is not The translation in describing complete communism by the 2:44, "had all things can also be misunderstood story of Ananias and Sapphira (Acts 5:2, common," easily to mean that the owned 4) ; for he writes that Peter rebuked Anan disciples everything in common. The ias with the words, "Whiles it remained, verb translated "had" often does mean "to have" in sense of "to was it not thine own? And after it was the However, it is this same verb sold, was it not in thine own power ?" How possess". could Peter have said this if all the which is used in the following passages : Christians were expected to surrender their Referring to the people's opinion of possessions ? John the Baptist, "they counted him as a prophet" (Matt. 14:5) ; "for all hold The second misunderstanding of Acts in John as a prophet" (Matt. 21:26); and "for these passages is a misunderstanding of all men counted John, that he was a pro what the author actually said. The descrip phet indeed" (Mark 11:32). tion given in Acts 2:45 and 4:34-35 is a to the of picture of progressive selling of possessions Referring people's opinion took him for a and distribution of the money. Every verb Jesus, "they prophet" (Matt. � �five of them in these descriptions pic 21:46). a to "Hold tures, in the original language, not single Paul, referring Epaphroditus, such in �that "Consider or simple act, as the King James Version reputation" is, such � The seems to say, but a continuing, repeated, or people precious" (Phil. 2:29). of the verb in these in customary action. We might read them in meaning passages, . and other is to have or to hold an this way: ". they were selling words, opinion .. someone or or to . about consider . ". were distributing ."; and they something, or a . someone . in . were certain It were bringing the prices and they something light. this which should be used in . is . was dis placing them . and it being meaning as com Acts 2 which the that tributed . .". In other words, :45, gives meaning considered all common"�^that mentators on the original tongue point out, "they things the disciples were prompted by Christian is, they had the truly Christian spirit of the 94 J. HAROLD GREENLEE motto, "What is mine is yours if you need price of the things which were sold and it." would place it at the feet of the apostles and it would be distributed to who Perhaps a paraphrase or free translation anyone was in need" may summarize what we believe to be the (Acts 4:34-35). The idea that the Christians were at proper meaning of these two passages we have been discussing: tempting to set up a "communistic Utopia" rests upon a view which reads the author's "And all who believed were accustomed glowing description of vital Christian ste to consider their possessions as common wardship and love among what was doubt property ; and they would sell their proper less a large percentage of poor people, and ties and possessions and distribute them to mistakenly forces into his words a descrip anyone who was in need" (Acts 2:44-45). tion of a legalistic system which was forced "For neither was anyone in need among upon the entire Christian community. A them ; for as many as were owners of fields fair interpretation of relevant passages does or houses would sell them and bring the not seem to bear out such a Utopian thesis..
Recommended publications
  • Orthodox Political Theologies: Clergy, Intelligentsia and Social Christianity in Revolutionary Russia
    DOI: 10.14754/CEU.2020.08 ORTHODOX POLITICAL THEOLOGIES: CLERGY, INTELLIGENTSIA AND SOCIAL CHRISTIANITY IN REVOLUTIONARY RUSSIA Alexandra Medzibrodszky A DISSERTATION in History Presented to the Faculties of the Central European University In Partial Fulfilment of the Requirements for the Degree of Doctor of Philosophy CEU eTD Collection Budapest, Hungary 2020 Dissertation Supervisor: Matthias Riedl DOI: 10.14754/CEU.2020.08 Copyright Notice and Statement of Responsibility Copyright in the text of this dissertation rests with the Author. Copies by any process, either in full or part, may be made only in accordance with the instructions given by the Author and lodged in the Central European Library. Details may be obtained from the librarian. This page must form a part of any such copies made. Further copies made in accordance with such instructions may not be made without the written permission of the Author. I hereby declare that this dissertation contains no materials accepted for any other degrees in any other institutions and no materials previously written and/or published by another person unless otherwise noted. CEU eTD Collection ii DOI: 10.14754/CEU.2020.08 Technical Notes Transliteration of Russian Cyrillic in the dissertation is according to the simplified Library of Congress transliteration system. Well-known names, however, are transliterated in their more familiar form, for instance, ‘Tolstoy’ instead of ‘Tolstoii’. All translations are mine unless otherwise indicated. Dates before February 1918 are according to the Julian style calendar which is twelve days behind the Gregorian calendar in the nineteenth century and thirteen days behind in the twentieth century.
    [Show full text]
  • Communism and the Alternative
    COMMUNISM AND THE ALTERNATIVE BY ARTHUR J. PENTY STUDENT CHRISTIAN MOVEMENT PRESS 58 BLOOMSBURY STREET, LONDON, W. C. I First Published May 1933 PRINTED IN GREAT BRITAIN BY NORTHUMBERLAND PRESS LIMITED, NEWCASTLE-UPON-TYNE 2 PUBLISHER’S PREFACE COMMUNISM is presenting a grave challenge not only to our social order but also to our religious faith. Whatever their final verdict may be, Christians ought to be facing that challenge much more seriously than they are at present doing. The Press is therefore issuing a number of volumes, written from different points of view, to help Christian people to assess both the truth and the error of the Communist doctrine and way of life. 3 “Let us remember we should not disregard the experience of the ages.” ARISTOTLE: Politics. “The road to anarchy doth go, This to the grim mechanic state.” A. E.: The Iron Age. 4 CONTENTS CHAP. PAGE I. THE RELIGION OF COMMUNISM ..........................................................1 II. COMMUNISM IN PRACTICE .................................................................10 III. THE CLASS WAR .....................................................................................19 IV. SOCIAL EVOLUTION..............................................................................27 V. INTERNATIONALISM AND SELF-SUFFICIENCY..............................33 VI. IMMEDIATE MEASURES .......................................................................38 VII. THE ALTERNATIVE TO COMMUNISM...............................................42 5 COMMUNISM AND THE ALTERNATIVE CHAPTER
    [Show full text]
  • Stalin's Biblical Hermeneutics: from 2 Thessalonians 3 to Acts 4
    J Bible Recept 2017; 4(1): 71–89 Roland Boer* Stalin’s Biblical Hermeneutics: From 2 Thessalonians 3 to Acts 4 DOI 10.1515/jbr-2017-2003 Abstract: This article concerns the creative reinterpretation of two biblical texts in the thought of Joseph Stalin: 2 Thessalonians 3:10 and Acts 4:32 and 35. Indeed, “anyone unwilling to work should not eat” became the hermeneutical frame through which the text from Acts 4, “everything they owned was held in common (…) They laid it at the apostles’ feet, and it was distributed to each as any had need,” was reinterpreted. Already from 1917, the text of 2 Thessalonians was used by Lenin to define what would soon be called socialism, in distinction from commu- nism (the distinction was itself a Bolshevik innovation). Stalin would make much greater use of the text, extending the sense of those not working – the idle capital- ists and bourgeoisie – to those who lagged behind in the project of creating social- ism. Further, it became the interpretive key for reworking the communist slogan, “from each according to ability, to each according to need” (itself a gloss on Acts 4) into a slogan for socialism, “from each according to ability, to each according to work.” These two forms of the slogan became the means to distinguish social- ism from communism. The result of this process of biblical reinterpretation was the appearance of both biblical texts – one quoted and one glossed – in the “Stalin” Constitution of 1936. Throughout I seek to understand Stalin’s thought on the basis of his writings, without taking sides in the perpetual polarization over his legacy.
    [Show full text]
  • Karl Marx: Communist As Religious Eschatologist
    Karl Marx: Communist as Religious Eschatologist Murray N. Rothbard* Marx as Millennia1 Communist he key to the intricate and massive system of thought created by Karl Marx is at bottom a simple one: Karl Marx was a Tcommunist. A seemingly trite and banal statement set along- side Marxism's myriad of jargon-ridden concepts in philosophy, eco- nomics, and culture, yet Marx's devotion to communism was his crucial focus, far more central than the class struggle, the dialectic, the theory of surplus value, and all the rest. Communism was the great goal, the vision, the desideratum, the ultimate end that would make the sufferings of mankind throughout history worthwhile. History is the history of suffering, of class struggle, of the exploitation of man by man. In the same way as the return of the Messiah, in Christian theology, will put an end to history and establish a new heaven and a new earth, so the establishment of communism would put an end to human history. And just as for post-millennia1 Chris- tians, man, led by God's prophets and saints, will establish a Kingdom of God on Earth (for pre-millennials, Jesus will have many human assistants in setting up such a kingdom), so, for Marx and other schools of communists, mankind, led by a vanguard of secular saints, will establish a secularized Kingdom of Heaven on earth. In messianic religious movements, the millennium is invariably established by a mighty, violent upheaval, an Armageddon, a great apocalyptic war between good and evil. After this titanic conflict, a millennium, a new age, of peace and harmony, of the reign of justice, will be installed upon the earth.
    [Show full text]
  • Capitalism & the Covenant Community: a Model Of
    CAPITALISM & THE COVENANT COMMUNITY: A MODEL OF ECONOMIC WITNESS FOR THE 21ST CENTURY CHURCH by Charles J. Hartman, D. Min. Fellowship Bible Church Greenville, South Carolina ii Copyright © 2011 by Charles Hartman All rights reserved 3 TABLE OF CONTENTS CHAPTER 1. INTRODUCTION……………………………………………………… 6 Overview of Current Economic Crisis Capitalism vs. Communism in Evangelical Thought Economics as Ethics The ‗Dark Side‘ of Capitalism Salt & Light in the Economic Realm of Life 2. PRIMER ON ECONOMIC THEORY…………………..……………. 31 Summary of Capitalistic Economic Theory Adam Smith and The Wealth of Nations Chronic Misery: Malthus & Ricardo Neo-Classical Economics The Keynesian Revolution Monetary Interventionism 3. BIBLICAL AND THEOLOGICAL ANALYSIS……………………… 56 Does the Bible Speak to Economic Issues? Old Testament Survey: The Creation Mandate Patriarchal Prosperity The Mosaic Economy The Prosperity Gospel of Canaan The Holiness Code Prophetic Indictment New Testament Survey The Teachings of Jesus The Economic Life of the Early Church 4 4. WISDOM LITERATURE…………………………………………….. 90 Wealth & Poverty in Biblical Wisdom Literature Hermeneutics of Wisdom Literature Survey of Wisdom Literature The Book of Job The Book of Ecclesiastes The Book of Proverbs Debt Dissipation Dilligence The Building of a Model: Proverbs 11 & Ecclesiastes 11 Ecclesiastes 11- Bread Upon the Waters Proverbs 11:24-26 – Soul of Blessing 5. HISTORICAL SURVEY OF ECONOMIC TEACHING AND PRACTICE IN THE CHRISTIAN CHURCH………………………... 122 The Importance of Max Weber‘s Protestantism and The Spirit of Capitalism The Sanctity of Work Much Ado About Money Worldly Asceticism and Economic Practice 6. ECONOMICS AND CONTEMPORARY AMERICAN SOCIETY…. 149 The United States and Modern Capitalism Early Conflicts: Hamilton vs. Jefferson Early Monetary Policy Incorporation of the American Economy From Federal Reserve to TARP 5 7.
    [Show full text]
  • Socialism, Christianity, and Rosa Luxemburg Roland Boer
    Socialism, Christianity, and Rosa Luxemburg Roland Boer Rosa Luxemburg “A curious piece of historical sophistry” — that is how J.P. Nettl in his classic biography (Nettl 1966 vol 1: 323; 1969: 221) describes Rosa Luxemburg’s treatise, Socialism and the Churches (2004 [1905]). A rather convenient dismissal, is it not? It does allow Nettl to sidestep the whole issue of religion in Luxemburg’s work and get on with what he regards as the more important issues in her life and thought. By contrast, I want to give this neglected text a little more justice than Nettl does. This essay, then, is a sustained engagement with that work by Luxemburg, along with her essay, “An Anti-Clerical Policy of Socialism” (Luxemburg 2004 [1903]). Despite all the beguiling simplicity of her style, the fascination that still surrounds her, or even the freshness of her work that makes it seem as though it were for today’s struggles, the reception of Rosa Luxemburg is bedeviled by two problems. Firstly, the vast majority of work on Luxemburg has focused on her biography; I was able to find at least eight biographies in the last four decades (Frölich 1969; Nettl 1966, 1969; Florence 1975: 79-158; Ettinger 1986; Jacob 2000; Abraham 1989; Shepardson 1996; Cliff 1980). That she was a woman is one obvious reason for focusing on her biography, especially the intimate and personal details. Another reason is that biography seems to be the fate of those on the Left who meet a grisly end or are visited by some scandal. For Luxemburg it was a sordid murder at the Copyright © 2007 by Roland Boer and Cultural Logic, ISSN 1097-3087 Roland Boer 2 hands of Social Democrat Freikorps on 15 January 1919 after a revolutionary wave.
    [Show full text]
  • University Microfilms International 300 North Zeeb Road Ann Arbor, Michigan 48106 USA St
    INFORMATION TO USERS This material was produced from a microfilm copy of the original document. While the most advanced technological means to photograph and reproduce this document have been used, the quality is heavily dependent upon the quality of the original submitted. The following explanation of techniques is provided to help you understand markings or patterns which may appear on this reproduction. 1. The sign or "target" for pages apparently lacking from the document photographed is "Missing Page(s)". If it was possible to obtain the missing page(s) or section, they are spliced into the film along with adjacent pages. This may have necessitated cutting thru an image and duplicating adjacent pages to insure you complete continuity. 2. When an image on the film is obliterated with a large round black mark, it is an indication that the photographer suspected that the copy may have moved during exposure and thus cause a blurred image. You will afind good image of the page in the adjacent frame. 3. When a map, drawing or chart, etc., was part of the material being photographed the photographer followed a definite method in "sectioning" the material. It is customary to begin photoing at the upper left hand corner of a large sheet and to continue photoing from left to right in equal sections with a small overlap. If necessary, sectioning is continued again — beginning below the first row and continuing on until complete. 4. The majority of users indicate that the textual content is of greatest value, however, a somewhat higher quality reproduction could be made from "photographs" if essential to the understanding of the dissertation.
    [Show full text]
  • Catholicism, Capitalism Communism
    CATHOLICISM, CAPITALISM or COMMUNISM BY Rev. Jeremiah C. Harrington, A. B., S. T. D. Professor of Moral Theology and Ethics at the St. Paul, Minnesota Seminary With a Preface by Rev. John A. Ryan, D. D., LL. D. Professor of Moral Theology and Industrial Ethics at the Catholic University of America, Washington, D. C., and Director of the Department of Social Action of the National Catholic Welfare Conference With an Introduction by Ralph Adams Cram, Litt. D., LL. D. With an Epilogue by Gilbert K. Chesterton ST. PAUL: THE E. M. LOHMANN CO. 1926 5 Nihil Obstat: JOHN R. VOLZ Censor Deputatus Imprimatur: +AUSTIN DOWLING Archbishop of St. Paul St. Paul, March 4th, 1925 Published January 1926 2 CATHOLICISM, CAPITALISM OR COMMUNISM DEDICATION To RALPH ADAMS CRAM, LITT. D., LL. D. Whose eminent services in the cause of Mediaevalism first moved us to study a period of Christian Civilization, Of which Leo XIII wrote: “That nothing more perfect had been known before, or will come to be knowv in the ages that have yet to be.” This Volume is inscribed In Admiration and Gratitude. 3 Author’s Note The thesis defended in this book is that the free development of Catholicism is the real cure for our social and industrial ills. We do think that the abuses of Capitalism are as dangerous as Socialism or Communism. The Church does not condemn Capitalism any more than she never condemned slavery, yet the influence of Catholicism was the diminution and ultimately the abandonment of slavery. The two could scarcely permanently co-exist together.
    [Show full text]
  • Left and Religion: an Approach Beyond the Dichotomy of Progressivism and Reactionism Written by Ozgur Taskaya and Ozdeniz Pektas
    Left and Religion: An Approach beyond the Dichotomy of Progressivism and Reactionism Written by Ozgur Taskaya and Ozdeniz Pektas This PDF is auto-generated for reference only. As such, it may contain some conversion errors and/or missing information. For all formal use please refer to the official version on the website, as linked below. Left and Religion: An Approach beyond the Dichotomy of Progressivism and Reactionism https://www.e-ir.info/2011/04/05/left-and-religion-an-approach-beyond-the-dichotomy-of-progressivism-and-reactionism/ OZGUR TASKAYA AND OZDENIZ PEKTAS, APR 5 2011 One of the hotly debated topics in leftist circles is religion. Whilst most leftists, especially since the birth of Marxism, have criticized religion with the eventual desire of its downfall, there have been attempts by some to unite religion and the left (mostly Marxism), as observed in liberation theology, Christian communism and Islamic socialists. Even the system of thought established by Karl Marx was identified by some as resembling a religion itself, considering the scope of its spread and the unshakeable belief in it by many of its proponents. In this modest attempt, we, as non- theist students, will try to discuss the problematic relationship between the left and religion and claim that they are not always incompatible. We hope that this attempt will make way for ensuing articles in e-International Relations so as to further analyze the topic. As a materialist philosopher, Marx did not hold any belief in god. We would not be mistaken to assert that Marx, like Sigmund Freud, must have been heavily influenced by the atheist philosopher Feuerbach in his views on religion.
    [Show full text]
  • Capitalism, Socialism and Utopia
    A New Social Question A New Social Question: Capitalism, Socialism and Utopia Edited by Casey Harison A New Social Question: Capitalism, Socialism and Utopia Edited by Casey Harison This book first published 2015 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2015 by Casey Harison and contributors All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-4438-8374-3 ISBN (13): 978-1-4438-8374-0 TABLE OF CONTENTS List of Tables ............................................................................................. vii Acknowledgements .................................................................................. viii Introduction ................................................................................................. 1 Casey Harison Part I: Capitalism Chapter One ................................................................................................. 8 John Stuart Mill’s Analysis of Capitalism and the Road to Socialism Helen McCabe Chapter Two .............................................................................................. 27 “The Right to Aspire to Everything”: Entering the Capitalist Economy in Nineteenth-Century
    [Show full text]
  • Communism 1 Communism
    Communism 1 Communism Communism (from Latin communis - common, universal) is a revolutionary socialist movement to create a classless, moneyless, and stateless social order structured upon common ownership of the means of production, as well as a social, political and economic ideology that aims at the establishment of this social order.[1] This movement, in its Marxist–Leninist interpretations, significantly influenced the history of the 20th century, which saw intense rivalry between the "socialist world" (socialist states ruled by communist parties) and the "western world" (countries with capitalist economies). Marxist theory holds that pure communism or full communism is a specific stage of historical development that inevitably emerges from the development of the productive forces that leads to a superabundance of material wealth, allowing for distribution based on need and social relations based on freely associated individuals.[2][3] The exact definition of communism varies, and it is often mistakenly, in general political discourse, used interchangeably with socialism; however, Marxist theory contends that socialism is just a transitional stage on the road to communism. Leninism adds to Marxism the notion of a vanguard party to lead the proletarian revolution and to secure all political power after the revolution for the working class, for the development of universal class consciousness and worker participation, in a transitional stage between capitalism and socialism. Council communists and non-Marxist libertarian communists and anarcho-communists oppose the ideas of a vanguard party and a transition stage, and advocate for the construction of full communism to begin immediately upon the abolition of capitalism. There is a very wide range of theories amongst those particular communists in regards to how to build the types of institutions that would replace the various economic engines (such as food distribution, education, and hospitals) as they exist under capitalist systems—or even whether to do so at all.
    [Show full text]
  • Ttu Stc001 000088.Pdf (5.781Mb)
    CHRISTIANITY AND ECONOMIC SCIENCE BY THE SAME AUTHOR. THE GROWTH OF ENGLISH INDUSTRY AND COMMERCE. Vol. I. Early and Middle Ages. ^th Edition, pp. xxvi, 724. J910. Vol. n. Modern Times. 4th Edition, pp. xxxviii, 1038. 1907. AN ESSAY ON WESTERN CIVILISATION IN ITS ECONOMIC ASPECTS. Vol. L Ancient Times. pp. vii, 220. and Edition 1911. Vol. n. Medieval and Modern Times. pp. xii, 300. 2nd Edition 1910. THE GOSPEL OF WORK, BEING FOUR LECTURES ON CHRISTIAN ETHICS. Pott 8vo. pp. xiv, 144. 1902. CAMBRIDGE UNIVERSITY PRESS. CHRISTIANITY AND SOCIAL QUESTIONS. Crown 8vo, pp. xi, 232. 1910. DUCKWORTH & CO. THE CASE AGAINST FREE TRADE, WITH A PREFACE BY THE RIGHT HON. JOSEPH CHAMBERLAIN. pp. xvi, 137. 1911. THE USE AND ABUSE OF MONEY. Crown 8vo, pp. xxiv, 219. 1891. JOHN MURRAY, ALBEMARLE STREET, W. CHRISTIANITY AND ECONOMIC SCIENCE BY W. CUNNINGHAM, F.B.A. FELLOW OF TRINITY COLLEGE, CAMBRIDGE, AND ARCHDEACON OF ELV NEW YORK LONGMANS, GREEN & CO. FOURTH AVENUE c^^ 30TH STREET 1914 PREFACE. THIS volume contains the substance of a course of íîve Lectures which I delivered last October, at the London School of Economics, on the Influence of Religious Conceptions upon the Historical Develop- ment of Economic Doctrines and Theories. I have been conscious throughout of my indebtedness to the erudite and suggestive work of Dr.Troeltsch, entitled Die Soziallehren der christlichen Kirchen und Grup'pen. For the present I have endeavoured to concentrate attention on the history of Thought, but I hope to supplement the discussion at another time by deahng •w ith the part played by Christianity in helping to form the modern conception of Social Duty.
    [Show full text]