Jesus taught a spiritual socialism. He thought in terms of spiritual love for all persons, not of material well-being for the proletariat. But he seemed to prefer the company of the poor. Blessed are the poor, was his attitude; for they are in a frame of mind which makes them fit subjects for the perfect Kingdom. The possession of property gives the individual a feeling of self-exaltation; poverty gives rise to humility--a cardinal virtue of the Kingdom. Jesus did not attack poverty with preventive measures. Poverty will continue to exist.[VIII-23] Perhaps it is well that it should continue, for a nation of economically satisfied people might not be religiously minded. It is harder for a camel to go through a needle’s eye than for a rich man to get into the swing of an untrammeled social process. Woe unto the rich, because they are self-centered, materially inclined, and pleasure-loving. The man who pulled down his barns in order to build larger barns, saying to himself, “Take thine ease, eat, drink, and be merry,” is scathingly condemned by Jesus.[VIII-24] He is ostracized from the ideal society. In the story of Lazarus and the rich man, the former is carried to Abraham’s bosom, but the latter, in torments, begs for a cup of water and the company of Lazarus. He wanted Lazarus sent to him; he longed for the company of him whom he once ignored. The attention of Jesus was continually centered on the dangers of wealth, but rarely on the need of preventing poverty. Zaccheus, a rich man, was called as a disciple of Jesus. But before the discipleship began, the superintendent not only had to come down from the mulberry tree and declare his allegiance to God, but he had to become socially converted as well. He promised to give one-half of his wealth to the poor and to restore falsely acquired possessions fourfold. Then there was the rich young man who came to Jesus, asking how he might obtain admittance to the Kingdom, declaring that he observed the commandments. One more thing, however, was required of him, namely, that he sell all his possessions and give the returns to the poor. Only by so giving might he have treasure in the social Kingdom. The teaching of Jesus concerning the Sabbath throws light on the exceedingly human element in his thought. The Sabbath is a special day for doing good deeds.[VIII-25] The Sabbath is to be treated not primarily from the standpoint of religious rites but from the viewpoint of human welfare. Works of necessity, and deeds of mercy and kindness to man and beast are proper to the Sabbath.[VIII-26] Man was not made for the Sabbath, but the day of rest and good deeds was designed for the benefit of man.