Very much the 'Social Gospel of Luke', as his gospel is traditionally known.
I'd recommend you check out some of the writings of David Bentley Hart, for his insights into the early community, or koinonia, as it was called.
He's written an essay:
Christianity Was Always for the Poor and I've extracted some elements of it here ...
"... there is not, and has never been, a single identifiable thing that we can call “Christianity” except with excruciating generality. From the very first, “the Way” (as it was originally known among its adherents) was like a kind of pluripotential genetic code waiting to be developed by epigenetic forces; and down the centuries, its expressions continuously evolved and diverged into countless unanticipated and ultimately incommiscible breeds.
"This is not to say that the original “genetic” impulse was random, incidentally; I happen to believe, for instance, that the first followers of Jesus of Nazareth truly did have real experiences of him as alive again after his crucifixion, and that that is why their movement did not dissolve upon his death (though this is not the place to argue the point). It is only to say that there are many religious phenomena out there — such as the great mainstream of American white Evangelicalism — to which we apply the word “Christianity” about as meaningfully as we might apply the word “dinosaur” to a sparrow (there have, you see, been a few developments since those days)."
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"In point of fact, the New Testament, alarmingly enough, condemns personal wealth not merely as a moral danger, but as an intrinsic evil. Actually, the texts are so unambiguous on this matter that it requires an almost heroic defiance of the obvious to fail to grasp their import. Admittedly, many translations down the centuries have had an emollient effect on a few of the New Testament’s severer pronouncements. But this is an old story.
"Jesus condemned not only an unhealthy preoccupation with riches, but the getting and keeping of riches as such.
"... (T)he word used in Christian scripture for one of the principal virtues of the new movement: κοινωνία, or koinōnia. The standard translations of the term are usually something along the lines of “fellowship” or even “community,” but a more accurate rendering might very well be “communism.” ... (T)he first converts of the apostolic age in Jerusalem, for example, as the price of becoming Christians, sold all their property and possessions and distributed the proceeds to those in need, and then fed themselves by sharing their resources in common meals (Acts 2:43–46). And this was the pattern, it seems, of the greater community of the Way as it spread out into the Eastern reaches of the empire.
"Certainly, Jesus condemned not only an unhealthy preoccupation with riches, but the getting and keeping of riches as such... the story of the rich young ruler who could not bring himself to part with his fortune for the sake of the Kingdom, and of Christ’s astonishing remark about camels passing more easily through needles’ eyes than rich men through the Kingdom’s gate. But one can look everywhere in the gospels for confirmation of the message.
"Christ clearly means what he says when quoting the prophet Isaiah: he has been anointed by God’s Spirit to preach good tidings to the poor (Luke 4:18). To the prosperous, the tidings he bears are decidedly grim: “But alas for you who are rich, for you have your comfort. Alas for you who are now replete, for you will be hungry. Alas for those now laughing, for you will mourn and lament” (Luke 6:24–25).
"He not only demands that his followers give freely to all who ask from them (Matthew 5:42), and to do so with such prodigality that one hand is ignorant of the other’s largesse (Matthew 6:3); he explicitly forbids storing up earthly wealth — not merely storing it up too obsessively — and allows instead only the hoarding of the treasures of heaven (Matthew 6:19–20). He tells all who would follow him (as he tells the rich young ruler) to sell all their possessions and give the proceeds away as alms, thereby supplying that same heavenly treasury (Luke 12:33), and explicitly states that “no one of you who does not bid farewell to all his own possessions can be my disciple” (Luke 14:33). It is truly amazing how rarely Christians down the centuries have failed to notice that these counsels are stated, quite decidedly, as commands. Certainly the texts are not in any way unclear on the matter. After all, as Mary says, part of the saving promise of the Gospel is that the Lord “has filled the hungry with good things and sent the rich away empty” (Luke 1:53).
"James perhaps states the matter most clearly:
Come now, you who are rich, weep, howling out at the miseries that are coming for you: your riches have spoiled and your garments have become moth-eaten; your gold and silver have corroded, and their corrosion will serve as testimony against you and will eat your flesh like fire. You have kept treasure in the last days. Look: the wages of the workers who have reaped your lands, which have been unfairly held back by you, clamor aloud, and the outcries of those who have reaped have entered the ears of the Lord Sabaoth. You lived on the earth in dainty luxury and self-indulgence. You have gorged your hearts on a day of slaughter. You have condemned — have murdered — the upright man; he does not oppose you. (5:1–6)
"And this passage is merely the climax of a moral crescendo that swells throughout the epistle, beginning with James’s assurance to his readers that God has “chosen the destitute within the cosmos, as rich in faithfulness and as heirs of the Kingdom he has promised to those who love him,” while the rich are, as an entire class, oppressors and persecutors and blasphemers of Christ’s holy name (2:5–7).
"It was all much easier, of course — this nonchalance toward private possessions — for those first generations of Christians. They tended to see themselves as transient tenants within a rapidly vanishing world, refugees passing lightly through a history not their own.
"Near the end of the first century, the manual of Christian life known as the Didache instructed believers to share all things in common and to think of nothing as private property."
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Thomas, Jesus never asked something he won't do as well.
The image of Jesus as born in a poor or middle class family in Bethlehem is not accurate.
Actually his family was wealthy. His adoptive father Joseph was a contractor.
When you read the family tree of Jesus, from his father and mother sides he is descendant of David the king. You know, when you inherit noble blood you also inherit wealth.
And not only wealth but influence. The Tractate Sanhedrin implies that Jesus was condemned to be hung because apostasy. In reality the punishment for apostasy was to be stones, but because Jesus was from a family related to the government or novelty the punishment was changed.
The clothes of Jesus must have been of good quality, dressing like a priest very good looking.
Jesus must have been from a rich family because tradition in Israel recognizes solely the wealthy as a prophet. You can read it, like Elijah, Elisha and others having servants and/or students. Same John the Baptists as a son of a priest of the temple, he wasn't a poor guy, on the contrary, like today, only people with money can afford clothes made of leather, good leather. A priest of the temple was a wealthy person, then his son as well was wealthy.
Then, when Jesus came out from home to start his preaching, he left his wealthy status and lived well anyway thanks to his friends and family friends who also were very wealthy, and they helped him a lot. Even after his death came one of his friends to donate the sepulcher. Not a cheap one, of course.
Now, you read the dialogue of Jesus with the young rich man. He told him to obey this and that, to do this and that. The rich young man responded that he did that already. The Jesus asked him to do what he (Jesus) did before start preaching, which is to abandon his wealth and after that to follow him. Look, "to follow him". This is not spiritually but physically.
The rich young man thought twice about it. He wasn't ready, ha wasn't committed to walk that step. Nothing wrong with that.
But what is important to know is that Jesus didn't ask to the other a sacrifice that he (Jesus) himself won't do.
The case of the death of husband and wife when they lied to the congregation about giving all their good to the assembly, the punishment was because their lie and not because they were rich or trying to keep part of their wealth. In the first century, when persecution against Christians was a la mode, in those times having a property wasn't recommendable and the believers lived practically as nomads. Such practice of selling all goods and live without private property is not necessary to be practiced today in Christian churches because no government is persecuting Christians, unless we talk of other countries when such events are happening.
In other words, there is nothing wrong to be rich, nothing wrong at all. What is considered not right is to keep the richness for himself and not sharing part of it. What Jesus recommends is not to be anxious in getting rich or obtaining goods and similar. Being a Christian one can work hard or make good investments and get rich, enjoy the money, buy expensive house, luxury car, private airplane, etc. Just not to forget helping the orphan, the widow, the sick, the prisoner in jail, etc.
Christianity is for everybody, for everybody who wants to follow Jesus.
