“There existed democratic aspirations, if not indeed a strong under-current of revolt, among the Jewish masses; and when it was said that the poor heard Jesus gladly, it was no doubt partly because he shared the views of these Old Testament prophets upon the iniquity of riches.”

Source: Why We Fail as Christians (1919), p. 89-91
Context: It was this spirit of the masses and the revolt of the poor which so often found voice in the words of Jesus. But these condemnations are not solely expressive of the intense heat that so often burns in the heart of great agitators and reformers, they are also expressions of the conviction of Jesus that material possessions corrupt and destroy the souls of men.... censure for the rich and love for the poor both in spirit and in worldly goods helped him to drive home a great truth that you cannot love God and mammon.

Source: A Theology of Liberation

Source: The Politics of Jesus (1972), p. 125

Source: Christianity and the Social Crisis (1907), Ch.1 The Historical Roots of Christianity the Hebrew Prophets, p. 3
Context: To the ceremonial aspects of Jewish religion Jesus was either indifferent or hostile; the thought of the prophets was the spiritual food that he assimilated in his own process of growth. With them he linked his points of view, the convictions which he regarded as axiomatic.... The real meaning of his life and the real direction of his purposes can be understood only in that historical connection.

Source: 1984

The Irresistible Revolution (2006)

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 65.

Preface, Leading Case of Jesus Christ
1930s, On the Rocks (1933)
Context: I dislike cruelty, even cruelty to other people, and should therefore like to see all cruel people exterminated. But I should recoil with horror from a proposal to punish them. Let me illustrate my attitude by a very famous, indeed far too famous, example of the popular conception of criminal law as a means of delivering up victims to the normal popular lust for cruelty which has been mortified by the restraint imposed on it by civilization. Take the case of the extermination of Jesus Christ. No doubt there was a strong case for it. Jesus was from the point of view of the High Priest a heretic and an impostor. From the point of view of the merchants he was a rioter and a Communist. From the Roman Imperialist point of view he was a traitor. From the commonsense point of view he was a dangerous madman. From the snobbish point of view, always a very influential one, he was a penniless vagrant. From the police point of view he was an obstructor of thoroughfares, a beggar, an associate of prostitutes, an apologist of sinners, and a disparager of judges; and his daily companions were tramps whom he had seduced into vagabondage from their regular trades. From the point of view of the pious he was a Sabbath breaker, a denier of the efficacy of circumcision and the advocate of a strange rite of baptism, a gluttonous man and a winebibber. He was abhorrent to the medical profession as an unqualified practitioner who healed people by quackery and charged nothing for the treatment. He was not anti-Christ: nobody had heard of such a power of darkness then; but he was startlingly anti-Moses. He was against the priests, against the judiciary, against the military, against the city (he declared that it was impossible for a rich man to enter the kingdom of heaven), against all the interests, classes, principalities and powers, inviting everybody to abandon all these and follow him. By every argument, legal, political, religious, customary, and polite, he was the most complete enemy of the society of his time ever brought to the bar. He was guilty on every count of the indictment, and on many more that his accusers had not the wit to frame. If he was innocent then the whole world was guilty. To acquit him was to throw over civilization and all its institutions. History has borne out the case against him; for no State has ever constituted itself on his principles or made it possible to live according to his commandments: those States who have taken his name have taken it as an alias to enable them to persecute his followers more plausibly.
It is not surprising that under these circumstances, and in the absence of any defence, the Jerusalem community and the Roman government decided to exterminate Jesus. They had just as much right to do so as to exterminate the two thieves who perished with him.

Source: Isaiah's Job (1936), II