Is it possible that so obvious and so limited a message as this, a teaching so slightly distinguished from the curbstone rhetoric of a modern agitator, can be an adequate reproduction of the scope and power of the teaching of Jesus?

The question answers itself:  Of course not!  For Jesus was a gentleman; he is the head of a church attended by gentlemen, of universities where gentlemen are educated.  So the Professor of Christian Morals proceeds to make a subtle analysis of Jesus’ actions; demonstrating therefrom that there are three proper uses to be made of great wealth:  first, for almsgiving—­“The poor ye have always with you!”; second, for beauty and culture—­buying wine for wedding-feasts, and ointment-boxes and other #objets de vertu#; and third, “stewardship,” “trusteeship”—­which in plain English is “Big Business.”

I have used the illustration of soap and hot water; one can imagine he is actually watching the scrubbing process, seeing the proletarian Founder emerging all new and respectable under the brush of this capitalist professor.  The professor has a rule all his own for reading the scriptures; he tells us that when there are two conflicting sayings, the rule of interpretation is that “the more spiritual is to be preferred.”  Thus, one gospel makes Jesus say:  “Blessed are ye poor.”  Another puts it:  “Blessed are the poor in spirit.”  The first one is crude and literal; obviously the second must be what Jesus meant!  In other words, the professor and his church have made for their economic masters a treacherous imitation virtue to be taught to wage-slaves, a quality of submissiveness, impotence and futility, which they call by the name of “spirituality”.  This virtue they exalt above all others, and in its name they cut from the record of Jesus everything which has relation to the realities of life!

So here is our Professor Peabody, sitting in the Plummer chair at Harvard, writing on “Jesus Christ and the Social Question,” and explaining: 

The fallacy of the Socialist program is not in its radicalism, but in its externalism.  It proposes to accomplish by economic change what can be attained by nothing less than spiritual regeneration.

And here is “The Churchman,” organ of the Episcopalians of New York, warning us: 

It is necessary to remember that something more than material and temporal considerations are involved.  There are things of more importance to the purposes of God and to the welfare of humanity than economic readjustments and social amelioration.

And again: 

Without doubt there is a strong temptation today, bearing upon clergy and laity alike, to address their religious energies too exclusively to those tasks whereby human life may be made more abundant and wholesome materially....  We need constantly to be reminded that spiritual things come first.

There come before my mental eye the elegant ladies