debt

• early creditors controlled body after death

69:5.85. Power—the crav­ing to be mas­ter. Trea­sure lend­ing was car­ried on as a means of en­slave­ment, one hun­dred per cent a year be­ing the loan rate of these an­cient times. The mon­eylen­ders made them­selves kings by cre­at­ing a stand­ing army of debtors. Bond ser­vants were among the ear­li­est form of prop­erty to be ac­cu­mu­lated, and in olden days debt slav­ery ex­tended even to the con­trol of the body af­ter death.

• ambition enslaves men to

69:8.10To­day, men are not so­cial slaves, but thou­sands al­low am­bi­tion to en­slave them to debt. In­vol­un­tary slav­ery has given way to a new and im­proved form of mod­i­fied in­dus­trial servi­tude.

• secret societies employed by merchants to collect

70:7.18These clubs were em­ployed by mer­chants to col­lect debts and by rulers to col­lect taxes. Tax­a­tion has been a long strug­gle, one of the ear­li­est forms be­ing the tithe, one tenth of the hunt or spoils. Taxes were orig­i­nally levied to keep up the king’s house, but it was found that they were eas­ier to col­lect when dis­guised as an of­fer­ing for the sup­port of the tem­ple ser­vice.

• governments may not incur d. in continental nation

72:7.3Cities have no tax­ing power, nei­ther can they go in debt. They re­ceive per capita al­lowances from the state trea­sury and must sup­ple­ment such rev­enue from the earn­ings of their so­cial­is­tic en­ter­prises and by li­cens­ing var­i­ous com­mer­cial ac­tiv­i­ties.

• governments may not incur d. in continental nation

72:7.7The fed­eral gov­ern­ment can­not go in debt, and a three-fourths ref­er­en­dum is re­quired be­fore any state can bor­row ex­cept for pur­poses of war. Since the fed­eral gov­ern­ment can­not in­cur debt, in the event of war the Na­tional Coun­cil of De­fense is em­pow­ered to as­sess the states for money, as well as for men and ma­te­ri­als, as it may be re­quired. But no debt may run for more than twenty-five years.

• parable of moneylender

147:5.4When Si­mon saw all this, he said to him­self: “This man, if he were a prophet, would have per­ceived who and what man­ner of woman this is who thus touches him; that she is a no­to­ri­ous sin­ner.” And Je­sus, know­ing what was go­ing on in Si­mon’s mind, spoke up, say­ing: “Si­mon, I have some­thing which I would like to say to you.” Si­mon an­swered, “Teacher, say on.” Then said Je­sus: “A cer­tain wealthy mon­eylen­der had two debtors. The one owed him five hun­dred denarii and the other fifty. Now, when nei­ther of them had where­with to pay, he for­gave them both. Which of them do you think, Si­mon, would love him most?” Si­mon an­swered, “He, I sup­pose, whom he for­gave the most.” And Je­sus said, “You have rightly judged,” and point­ing to the woman, he con­tin­ued: “Si­mon, take a good look at this woman. I en­tered your house as an in­vited guest, yet you gave me no wa­ter for my feet. This grate­ful woman has washed my feet with tears and wiped them with the hair of her head. You gave me no kiss of friendly greet­ing, but this woman, ever since she came in, has not ceased to kiss my feet. My head with oil you ne­glected to anoint, but she has anointed my feet with pre­cious lo­tions. And what is the mean­ing of all this? Sim­ply that her many sins have been for­given, and this has led her to love much. But those who have re­ceived but lit­tle for­give­ness some­times love but lit­tle.” And turn­ing around to­ward the woman, he took her by the hand and, lift­ing her up, said: “You have in­deed re­pented of your sins, and they are for­given. Be not dis­cour­aged by the thought­less and un­kind at­ti­tude of your fel­lows; go on in the joy and lib­erty of the king­dom of heaven.”

169:2.1One evening Si­mon Ze­lo­tes, com­ment­ing on one of Je­sus’ state­ments, said: “Mas­ter, what did you mean when you said to­day that many of the chil­dren of the world are wiser in their gen­er­a­tion than are the chil­dren of the king­dom since they are skill­ful in mak­ing friends with the mam­mon of un­righ­teous­ness?” Je­sus an­swered:

169:2.2“Some of you, be­fore you en­tered the king­dom, were very shrewd in deal­ing with your busi­ness as­so­ciates. If you were un­just and of­ten un­fair, you were nonethe­less pru­dent and farsee­ing in that you trans­acted your busi­ness with an eye sin­gle to your pres­ent profit and fu­ture safety. Like­wise should you now so or­der your lives in the king­dom as to pro­vide for your pres­ent joy while you also make cer­tain of your fu­ture en­joy­ment of trea­sures laid up in heaven. If you were so dili­gent in mak­ing gains for your­selves when in the ser­vice of self, why should you show less dili­gence in gain­ing souls for the king­dom since you are now ser­vants of the broth­er­hood of man and stew­ards of God?

169:2.3“You may all learn a les­son from the story of a cer­tain rich man who had a shrewd but un­just stew­ard. This stew­ard had not only op­pressed his mas­ter’s clients for his own self­ish gain, but he had also di­rectly wasted and squan­dered his mas­ter’s funds. When all this fi­nally came to the ears of his mas­ter, he called the stew­ard be­fore him and asked the mean­ing of these ru­mors and re­quired that he should give im­me­di­ate ac­count­ing of his stew­ard­ship and pre­pare to turn his mas­ter’s af­fairs over to an­other.

• recorded on wax board bond

169:2.4“Now this un­faith­ful stew­ard be­gan to say to him­self: ‘What shall I do since I am about to lose this stew­ard­ship? I have not the strength to dig; to beg I am ashamed. I know what I will do to make cer­tain that, when I am put out of this stew­ard­ship, I will be wel­comed into the houses of all who do busi­ness with my mas­ter.’ And then, call­ing in each of his lord’s debtors, he said to the first, ‘How much do you owe my mas­ter?’ He an­swered, ‘A hun­dred mea­sures of oil.’ Then said the stew­ard, ‘Take your wax board bond, sit down quickly, and change it to fifty.’ Then he said to an­other debtor, ‘How much do you owe?’ And he replied, ‘A hun­dred mea­sures of wheat.’ Then said the stew­ard, ‘Take your bond and write fourscore.’ And this he did with nu­mer­ous other debtors. And so did this dis­hon­est stew­ard seek to make friends for him­self af­ter he would be dis­charged from his stew­ard­ship. Even his lord and mas­ter, when he sub­se­quently found out about this, was com­pelled to ad­mit that his un­faith­ful stew­ard had at least shown sagac­ity in the man­ner in which he had sought to pro­vide for fu­ture days of want and ad­ver­sity.

169:2.5“And it is in this way that the sons of this world some­times show more wis­dom in their prepa­ra­tion for the fu­ture than do the chil­dren of light. I say to you who pro­fess to be ac­quir­ing trea­sure in heaven: Take lessons from those who make friends with the mam­mon of un­righ­teous­ness, and like­wise so con­duct your lives that you make eter­nal friend­ship with the forces of righ­teous­ness in or­der that, when all things earthly fail, you shall be joy­fully re­ceived into the eter­nal habi­ta­tions.

169:2.6“I af­firm that he who is faith­ful in lit­tle will also be faith­ful in much, while he who is un­righ­teous in lit­tle will also be un­righ­teous in much. If you have not shown fore­sight and in­tegrity in the af­fairs of this world, how can you hope to be faith­ful and pru­dent when you are trusted with the stew­ard­ship of the true riches of the heav­enly king­dom? If you are not good stew­ards and faith­ful bankers, if you have not been faith­ful in that which is an­other’s, who will be fool­ish enough to give you great trea­sure in your own name?

169:2.7“And again I as­sert that no man can serve two mas­ters; ei­ther he will hate the one and love the other, or else he will hold to one while he de­spises the other. You can­not serve God and mam­mon.”

169:2.8When the Phar­isees who were pres­ent heard this, they be­gan to sneer and scoff since they were much given to the ac­quire­ment of riches. These un­friendly hear­ers sought to en­gage Je­sus in un­prof­itable ar­gu­men­ta­tion, but he re­fused to de­bate with his en­e­mies. When the Phar­isees fell to wran­gling among them­selves, their loud speak­ing at­tracted large num­bers of the mul­ti­tude en­camped there­abouts; and when they be­gan to dis­pute with each other, Je­sus with­drew, go­ing to his tent for the night.