Nature has poured forth all things for
the common use of all men. And God has ordained that all things should be
produced that there might be food in common for all, and that the earth should
be in the common possession of all. Nature created common rights, but
usurpation has transformed them into private rights.
To all earth's creatures God has given
the broad earth, the springs, the rivers and the forests, giving the air to the
birds, and the waters to those who live in water, giving abundantly to all the
basic needs of life, not as a private possession, not restricted by law, not
divided by boundaries, but as common to all, amply and in rich measure.[1]
Next there came the fortune-favoured
period when the bounties of nature lay open to all, for men's indiscriminate
use, before avarice and luxury had broken the bonds which held mortals
together, and they, abandoning their communal existence, had separated and
turned to plunder. The men of the second age were not wise men, even though
they did what wise men should do. Indeed, there is no other condition of the
human race that anyone would regard more highly; and if God should commission a
man to fashion earthly creatures and to bestow institutions upon peoples, this
man would approve of no other system than that which obtained among the men of
that age, when
No ploughman tilled
the soil, nor was it right
To portion off or
bound one's properly.
Men shared their
gains, and earth more freely gave
Her riches to her sons
who sought them not.
What race of men was ever more blest than that race? They enjoyed all
nature in partnership. Nature sufficed for them, now the guardian, as before
she was the parent, of all; and this her gift consisted of the assured
possession by each man of the common resources. Why should I not even call that
race the richest among mortals, since you could not find a poor person among
them?
But avarice broke in upon a condition so happily ordained, and, by its
eagerness to lay something away and to turn it to its own private use, made all
things the property or others, and reduced itself from boundless wealth to
straitened need. It was avarice that introduced poverty and, by craving much,
lost all. And so, although she now tries to make good her loss, although she
adds one estate to another, evicting a neighbour either by buying him out or by
wronging him, although she extends her country-seats to the size of provinces
and defines ownership as meaning extensive travel through one's own property, -
in spite of all these efforts of hers no enlargement of our boundaries will
bring us back to the condition from which we have departed.[2]
The first man who, having fenced in a piece of land, said "This is
mine," and found people naive enough to believe him, that man was the true
founder of civil society. From how many crimes, wars, and murders, from how
many horrors and misfortunes might not any one have saved mankind, by pulling
up the stakes, or filling up the ditch, and crying to his fellows: Beware of
listening to this impostor; you are undone if you once forget that the fruits
of the earth belong to us all, and the earth itself to nobody.[3]
Mark the Wise dispensation of God. That
He might put mankind to shame, He hath made certain things common, as the sun,
air, earth, and water, the heaven, the sea, the light, the stars; whose
benefits are dispensed equally to all as brethren. We are all formed with the
same eyes, the same body, the same soul, the same structure in all respects,
all things from the earth, all men from one man, and all in the same
habitation. But these are not enough to shame us. Other things then (as we have
said) He hath made common, as baths, cities, market-places, walks. And observe,
that concerning things that are common there is no contention, but all is
peaceable. But when one attempts to possess himself of any thing, to make it
his own, then contention is introduced, as if nature herself were indignant,
that when God brings us together in every way, we are eager to divide and
separate ourselves by appropriating things, and by using those cold words' mine
and thine.' Then there is contention and uneasiness. But where this is not, no
strife or contention is bred. This state therefore is rather our inheritance,
and more agreeable to nature Why is it, that there is never a dispute about a
market place? Is it not because it is common to all?[4]
A Bushman will go to any lengths to avoid making other Bushmen jealous of
him, and for this reason the few possessions the Bushmen have are constantly
circling among members of their groups. No one cares to keep a particularly
good knife too long, because he will become the object of envy. Their culture
insists that they share with each other, and it has never happened that a
Bushman failed to share objects, food or water with other members of his band,
for without very rigid cooperation Bushmen could not survive the famines and
droughts that the Kalahari offers them.[5]
…Native American’s desire to live in balance with nature. Europeans
believed that through the act of staking out a parcel or land, an individual
could claim ownership of that parcel. The concept of individual ownership of an
actual piece of ground was foreign to the Native American way of thinking.
Indian tribes fought over the use of land. In other words, they fought over
hunting, fishing, and/or farming rights to certain pieces of land. But they did
not believe that individuals- could actually own the land.[6]
Attitudes toward land and landownership in Native American cultures varied.
Group possession and communal use of land were most common. Almost all native
groups had a concept of their own territory that was theirs by long residence
and whose boundaries they defended or extended as circumstances demanded.
Picturing native cultures as idealized societies in which land had only
spiritual value is invariably wrong because it romanticizes and oversimplifies
the realities of life in North America before European settlement. The. Native
Americans were aware of their dependence on the land, which led most native
cultures to deify or revere nature, On the other hand, some cultures exploited
their environment until it became depleted. Others over-hunted until some
animals became extinct. If resources became scarce, groups moved to meet their
needs, and conflict with other cultures resulted.[7]
The modern notion of possessions is
alien to traditional Aboriginal culture. Material things were shared within
groups. The idea that an individual could 'own' land was foreign to Aboriginal
thinking.[8]
The philosophers contemplated
an ancient utopian society in which people lived harmoniously with one another
and nature. Indigenous people of Africa, Australia and America had great
respect for the land and nature since it was their source food and life. The
Bushmen of Southern Africa shunned personal possessions to maintain harmony and
cooperation within the tribe. European explorers referred to aboriginal people
as savages, and uncivilized. No doubt there were tribes that would have been
correctly designated as such, but the vast majority while different, did not
deserve pejorative labels. A utopian society free from strife is merely fictional.
Consider that man in the beginning lived in a paradise, and yet was deceived
into rebellion against God, and was expelled from paradise. The roots of
Christianity were nurtured by mutual support;
All who believed were together and had all things in common; they would
sell their possessions and goods and distribute the proceeds to all, as any had
need. Day by day, as they spent much time together in the temple, they broke
bread at home and ate their food with glad and generous hearts, praising God
and having the goodwill of all the people. And day by day the Lord added to
their number those who were being saved.[9]
Among the
thousands who contributed and benefitted from the communion of that society, we
know of a husband and wife that conspired to deceive; they died as a result of
their folly. Societies’ whose cultures are communal and supportive are often
damaged from within by one of their own seeking selfish gain. And, if not from
within, such societies are exploited by unscrupulous outsiders. What is evident
from the writings of past sages, as well as contemporary thought, is a wish for
a peaceful way of life that differs greatly from urban and suburban life.
Of all the social
groups in place, one would think that the church would be the closest community
to that contemplated by philosophers and dreamers. Jesus, the founder of the
Christian movement lived simply and without encumbrance. He made the statement,
“Foxes have holes,
and birds of the air have nests; but the Son of Man has nowhere to lay his head.”[10]
The soldiers at the cross did as was prophesied, “They divided my clothes among themselves, and
for my clothing they cast lots.”[11]
All his earthly possessions were taken by the soldiers. The first disciples
worshipped a common Lord, shared a common purpose, and enjoyed a common
fellowship. Within decades in Corinth the fellowship of the Lord’s Supper was
tainted by drunkenness and gluttony; selfishness led to the disregard of poorer
people in that fellowship.[12] A
while later Diotrephes
took control of a Jesus’ community endeavouring to cut it off from the
apostles.[13]
It appears there is always some misguided person or group that will take
advantage of others.
Catholicism institutionalized Christianity founding the
Church; America commercialized the Church developing a business venture. Whatever
exists as church today is nothing like the community of faith that became known
as Christianity in the first century. Disciples in the first century understood
that they were citizens of God’s kingdom. The freedom believers enjoyed at that
time had nothing to do with politics or manumission, it came as a result of belonging to a theocratic
society. God’s grace was the great equalizer. “For whoever was called in the Lord as a slave
is a freed person belonging to the Lord, just as whoever was free when called
is a slave of Christ.”[14]
“Slaves, obey your earthly
masters in everything … since
you know that from the Lord you will receive the inheritance as your reward;
you serve the Lord Christ.”[15] “Masters, treat your slaves justly
and fairly, for you know that you also have a Master in heaven.”[16] “There is no longer Jew or Greek,
there is no longer slave or free, there is no longer male and female; for all
of you are one in Christ Jesus.”[17] To be a child of God, a citizen
of the kingdom of God is man’s greatest privilege. Discipleship was for
many a release from the burden of everyday oppression, not because oppression
went away, but, because it was the exercise of choice to be a disciple of Jesus.
“Everything can be taken from a man but one thing: the last of the human
freedoms—to choose one’s attitude in any given set of circumstances, to choose
one’s own way.”[18]
In early times choosing to follow Christ would have meant potential persecution
at the hands of Jews, Romans, or both. That was not a decision to be made
lightly, since the outcome could have extreme ramifications.
So we do not lose heart. Even though our outer nature is wasting away,
our inner nature is being renewed day by day. For this slight momentary
affliction is preparing us for an eternal weight of glory beyond all measure,
because we look not at what can be seen but at what cannot be seen; for what
can be seen is temporary, but what cannot be seen is eternal.[19]
It was not the imagination of a tranquil society that
compelled early Christians to voice their belief in Christ, it was the hope
burning within them. Christianity in many countries has had to put up with
being “the state religion”. That relationship with society offered peaceful
co-existence. But, on the downside, that peaceful co-existence proliferated the
number of nominal Christians. The infiltration of Islam and other eastern
religions into countries in which Christianity has been favoured is now seen as
a threat to Christianity. The rise of Atheism and other anti-Christian
philosophies are also considered threats to Christianity. I don’t believe,
Islam, or Atheism is a real threat to Christianity. They are threats to the
lifestyle people in the west have enjoyed for a very long time. Christianity
flourished in a world of mixed religions, and numerous deities. Very few people
were nominal Christians in those societies. The acceptance of Christianity as a
bona-fide religion by Constantine, and later the acceptance of Christianity as
the state religion under Emperor
Theodosius I, was not good news. While the change in status provided peace, it
also gave rise to institutional Christianity. Institutional Christianity,
namely the Roman Church, undertook the persecution of Christians who would not
submit to institutional rule.
Social change is
not to be seen as religious persecution, although it may seem like it. When
religion and politics come together there are usually problems. Islam is much a
political institution as it is a religion. The political aspirations of
Muhammad could only be achieved through religious unity. Today Islam is
supported by its politics. Islam poses a great threat to western societies, not
because it’s a religion, but because of its political and culture objectives.
South Africa was set on a path of racial discrimination by its state religion.
The outcome of the Battle of Blood River, determined the status of races in South
Africa, based on religious commitment. Politics in USA is a mess, and some
blame for the deplorable situation lies at the feet of the “Religious Right”.
Christian churches support unconscionable practices because of their political
biases. Politics and religion do not share the same foundation. Christianity is
not against government, but neither is it dependent on government. Christians are instructed to pray for the rulers;
“First of all,
then, I urge that supplications, prayers, intercessions, and thanksgivings be
made for everyone, for kings and all who are in high positions, so that we may
lead a quiet and peaceable life in all godliness and dignity.[20]
I believe it is the institutions of Christianity that are
under threat, not my personal conviction. Institutional Christianity has
presented a façade to the world, but that front is crumbling. Churches are
losing membership, but the number of believers is not going down. People are
leaving churches, because those institutions do not meet their spiritual needs.
The way of life we know and enjoy is changing, and that’s stressful. Disciples
of Jesus have to recognize that the government is not going to necessarily
support their religious beliefs. Christians must have a spiritual outlook. The
task of a disciple is to reflect God’s love and grace in living each day. Institutional
Christianity is an affront to many people, both those associated with it and
those who are not. Churches bemoan the fact that people are leaving. Church
programs are being left derelict. Church building are being sold. For traditionalists
these events are tragic. For those who feel that God’s plan is falling apart,
this is horrible. It’s time that believers open their eyes to reality. That
which has been so comfortable and accepted for so long, is not God’s plan.
God’s kingdom has been and is thriving. As citizens of that kingdom we need to
believe the words of the hymn sung many times:
This world is not my home, I'm just
a-passin' through
My treasures are laid up somewhere
beyond the blue
The angels beckon me from Heaven's open
door
And I can't feel at home in this world
anymore
Oh Lord, you know I have no friend like
you
If Heaven's not my home, then Lord what
will I do
The angels beckon me from Heaven's open
door
And I can't feel at home in this world
anymore[21]
There has never been, nor will there ever be, a utopian
society on this earth. If that’s you wish, you are going to be disappointed.
That is certainly not what Christians should look for. We are citizens of God’s
kingdom, and just passing through this world.
[1]
Ambrose, http://www.azquotes.com
[2]
Delphi Complete Works of Seneca the Younger, XC, 36-39
[4]
The Homilies of S. John Chrysostom: John Henry Parker; and J. Rivington, pp
101, 102
[6]
Beyond the Textbook, C. Bernadowski, R. Del Greco, and P. L. Kolenic, p. 4
[7]
American Civilization An Introduction, by David Mauk and John Oakland, p. 41
[8]
https://www.didjshop.com
[13]
3John 1:9
[18]
Man’s Search for Meaning, Viktor Frankl, paperback 1984, p.86
[21]
This World is Not My Home (Mary Reeves / Albert E. Brumley)
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