In Jesus we have the direct opposite. “Give unto Cæsar the things that are Cæsar’s” means: “Fit yourselves to the powers of the fact-world, be patient, suffer, and ask it not whether they are ‘just.’” What alone matters is the salvation of the soul. “Consider the lilies” means: “Give no heed to riches _and poverty_, for both fetter the soul to cares of this world.” “Man cannot serve both God and Mammon”--by Mammon is meant the _whole_ of actuality. It is shallow, and it is cowardly, to argue away the grand significance of this demand. Between working for the increase of one’s own riches, and working for the social ease of everyone, he would have felt no difference whatever. When wealth affrighted him, when the primitive community in Jerusalem--which was a strict Order and not a socialist club--rejected ownership, it was the most direct opposite of “social” sentiment that moved them. Their conviction was, not that the visible state of things was all, but that it was nothing: that it rested not on appreciation of comfort in this world, but on unreserved contempt of it. Something, it is true, must always exist to be set against and to nullify worldly fortune, and so we come back to the contrast of Tolstoi and Dostoyevski. Tolstoi, the townsman and Westerner, saw in Jesus only a social reformer, and in his metaphysical impotence--like the whole civilized West, which can only think about _distributing_, never _renouncing_--elevated primitive Christianity to the rank of a social revolution. Dostoyevski, who was poor, but in certain hours almost a saint, never thought about social ameliorations--of what profit would it have been to a man’s _soul_ to abolish _property_? VII Amongst Jesus’s friends and disciples, stunned as they were by the appalling outcome of the journey to Jerusalem, there spread after a few days the news of his resurrection and reappearance. The impression of this news on such souls and in such a time can never be more than partially echoed in the sensibilities of a Late mankind. It meant the actual fulfilment of all the Apocalyptic of that Magian Springtime--the end of the present æon marked by the ascension of the redeemed Redeemer, the second Adam, the Saoshyant, Enosh, Barnasha, or whatever other name man attached to “Him,” into the light-realm of the Father. And therewith the foretold future, the new world-æon, “the Kingdom of Heaven,” became immediately present. They felt themselves at the decisive point in the history of redemption.