to permeate the general social consciousness. In so far as property concepts are concerned it would probably be difficult to maintain that there is any essential divergence between the teachings of St. Paul and some at least of the teachings of Christ. St. Paul was by nature an ecclesiastical statesman. He seems to have taken such of Christ's property concepts as served his purposes and ignored the others. In the epistle of St. James are to be found very bitter complaints as to the working of property institutions. These complaints are so serious as to suggest the inevitable attempt to make over the institutions and the fact that no such attempt is indicated is due to the manifestly lively expectation of the second advent. Yet even so it was necessary for the writer to council patience to his brethren.[5] In the Revelation there is a passage, xviii, 12 seq., quite in the manner of the most violent of the ancient prophets or the modern anarchists. In this passage property is conceived as evil and the destruction of civilization as it then was, is conceived as a cause of rejoicing to saints, apostles, and prophets. On the other hand the New Jerusalem in the same book[6] is a 'wholesale jewelers paradise' and involves the property concepts of those cities of Asia Minor who did most of the jewelry manufacturing of the Roman Empire. It is very doubtful how far anything in such a description can be said to embody property concepts but the ideal put forth is the communistic enjoyment of incredible luxury. The epistle of Clement of Rome has only incidental references to property. They can be well summed up in the quotation:[7] "Let the rich man provide for the wants of the poor; and let the poor man bless God, because He hath given him one by whom his need may be supplied." There is manifestly no question of tampering with received property institutions and concepts on the part of the writer of such a sentence. It is equally evident that such an attitude in regard to property is eminently well calculated to enable the holder to propagate specifically theological opinions with a minimum of interested opposition. The Didache holds a naïve and touching communistic creed.[8] "Thou shalt not turn away from him that hath need but shalt share all things with thy brother and shalt not say that they are thine own." This passage, the only one on the subject in the Didache, would seem to indicate that the institution of private property existed as a matter of fact in the writer's community, but that the validity of it was not acknowledged. The position may perhaps be called one of conceptual and constructive communism. The Epistle of Barnabas holds exactly the same view in almost exactly the same words:[9] "Thou shalt communicate to thy neighbor all that thou hast, thou shalt not call anything thine own."