5. Later Developments. — It is impossible here even to sketch the developments of Christian social theory and practice in subsequent history. The subject can be conveniently studied in Ashley's Economic History and Theory. But it is necessary to point out two main facts : first, that the principle of voluntary communism was preserved as a living fact by the Monastic orders, and was pressed further by St. Francis and the early Friars ; and, secondly, that the Church taught certain social doctrines which were accepted and practised by the whole community. The two leading doctrines were that con- cerning the justmn pretium, and that concerning usury : these were enforced not only in the pulpit but also in the ecclesias- tical courts. The first doctrine was aimed against free com- petition : a man was not to ask what he could get for an article, but the ' just price,' what it was worth, that is, what would enable him to earn by his work a decent living according to a definite standard. 'The second doctrine was aimed against usury (because of Lk &^- 35), and usury meant all receiving of interest on capital. In other words, the system upon which modern manufacture and commerce and indeed the whole of modern society is based, was forbidden by the Church up till the Renaissance and Reformation ; and not only this, but the l)rohibition was accepted and carried out in ordinary business affairs. Here again the modern social-democrat touches hands with Christian principles that were practised throughout the Middle Ages and summed up by St. Thomas Aquinas ; just as the modern trade unionist finds that the great Christian trade gilds were carrying out his principles of fellowship even among the peasantry before the modern era began. The gilds were destroyed in the sixteenth century, and the whole mediaeval system crumbled away to make room for a new order. Of that system Professor Ashley says : ' No such sustained and far- reaching attempt is being now made, either from the side of theology, or from that of ethics, to impress iipon the public mind principles immediately applicable to practical life ' (Econ. Hist. i. 388). The modern era has brought many reforms, not- ably in connexion with liberty and the democratic idea ; but as the humanitarianism of its later phase has begun to work in the realms of sociology and economics, it has but joined hands with the great tradition of Christian fraternity,— a tradition that has always been at work in society since the foundations of brotherly love were laid by our Lord and His Apostles. The success of the Christian principle has always been partial and its applica- tion incomplete, because its perfect realization is dependent on
the regeneration of mankind. Whether we call it Socialism will depend upon our conception of what Socialism is ; but those to whom Socialism is an ethical ideal will not cease to find their inspiration in Christianity ; and those who take Christ in thoroughness and simplicity as their Guide in secular affairs will increasingly remember that He who said 'One is your Master,' said also 'and all ye are brethren.' From St. John to St. Francis of Assisi, from Latimer to Maurice, what is now called Christian Socialism has had many prophets. At the present day it is a great and growing force in all Christian countries.
Literature.— The mass of Literature on Christian Socialism in general is very large. A list of 140 books and pamphlets bearing specially on the movement in England was compiled by the present writer in 1897, and may be mentioned because it can be obtained for a penny (Appendix to Socialism and the Teach- ing of Christ, by [J. Clifford, Fabian Society, Clement's Inn, W.C). A better and more recent bibliography is in A. V. Woodworth, Christian Socialism in England. Tracts contain- ing statements of the position can be obtained from the Hon. Sec, Christian Social Union, Pusey House, Oxford. This Union has also produced several volumes of Sermons, Lombard Street in Lent, The Church and New Century Problems, Preachers from the Pew (lay sermons on social questions), etc. For the social teaching of the Fathers, see A. J. Carlyle, History of Mediceval Political Theory in the West, vol. i. (1903), with its bibliography ; F. S. Nitti, Catholic Socialism (1895) ; Lavelej'e, Le Socialisme Contemporain (Socialism of To-day) (1890) ; Feu- gueray, Essais sur les doctrines politiques de Saint Thomas d'Aquin (1857) (ch. on ' D^mocratie des Peres de l'6glise ') ; F. Vil- legardelle, Histoire des Idies Sociales (1846) ; L. Brentano, Die Arbeiteruersicherung gemdss der heutigen Wirthschaftsordnwig (1879). The mediaeval history of the subject can be studied in W. J. Ashley's Economic History, where a list of authorities is given at the head of each chapter. Kirkup's History of Socialism is an admirable summary. An excellent short history is H. de B. Gibbins' Industrial Histm-y of England. Perhaps also it may be worth while to allude to the various Lives of the Saints, and to the literature of St. Francis, e.g. the Fioretti ; to T. Carlyle's Past and Present, W. Morris' Dream of John Ball, Thorold Rogers' Six Centuries of Work and Wages, Hyndman's The Hist. Basis of Socialism in England ; to Ruskin's works in general, and especially Unto this Last ; and to such classics of English literature as Piers Plowman, Latimer's Sermons, and Mo re's Utopia. For the history of modern Christian Socialism, see L. Brentano, Die Christliche Sociale Bewegung in England (1883), and cf. B. Webb, The Co-operative Movement, and S. and B. Webb, History of Trades Unionism. See also Kingsley's Letters and Life (1877) ; Ensor, Modern Socialism ; M. Kauf- mann. Christian Socialism (1888) and Charles Kingsley (1892) ;