Two New Testament passages were adduced in support of this idea, Jesus’ advice to the rich young ruler to sell his possessions,^[1] and the example of the Church in Jerusalem.^[2]  As regards the first, it is most improbable that our Lord was stating a general rule which He wished to see applied to society at large; it would be contrary to the teaching of the Scriptures He esteemed so highly to think so.  A more likely interpretation is that in His interview with the young man, our Lord sensed the radical weakness of His questioner; He perceived that his interest in life was centred on his possessions.  Although keeping the commandments did not necessarily entail dispensing with his riches, because of his particular attitude to his possessions they became for him the one thing that stood between him and eternal life; in his case readiness to dispose of material wealth for charity’s sake was the acid test of the sincerity of his desire for the supreme spiritual goal.

In assessing the significance of the ‘communistic’ experiment described in the Acts of the Apostles, we must remember that it originated at a time when the first Christians lived under the conviction that the Return of Christ and the close of the present Age was imminent; they believed that they were at the last hour,^[3] the world was passing away,^[4] and the end was at hand.^[5]  Against the background of this expectation earthly possessions belonged to a perishing system and signified little; the best use of them was to turn them into a common fund for the benefit of all in the meantime.  The dominant motive behind the experiment may, however, have been a purely altruistic one, unconnected with their belief in the Return of Christ.  It may have been simply because they shared a common religious experience, and acknowledged a common Lord, they were prepared to share even their material possessions.  We read that the members of the Church at Jerusalem ‘had all things common; and sold their possessions and goods, and parted them to all men, as every man had need.’^[6]  This might appear to be the logical outcome of the teaching of Jesus, but it is remarkable that there is no evidence of the practice in the New Testament Epistles.  It has been suggested, therefore, that no more than a system of organized charity was practised.^[7]  The Jews had a Kuppah or ‘basket’ fund, whereby each Friday collections and distributions to the poor were made.  In addition, a daily collection of food was made from door to door, called the Tamhui or ‘tray’, for those in need of food for the coming day.  The reference in Acts (6:1) to ‘the daily ministration’ is reminiscent of this Jewish practice, and may indicate that the Church merely followed the Jewish system.  The practice described in Acts was obviously voluntary, not compulsory,^[8] and there is no other evidence that community of goods was practised in the early Church.  The fact that before long the Church of Jerusalem required financial assistance^[9] is significant as suggesting the failure of the early experiment.