Acts 2:42-47 (Year A Fourth Sunday of Easter) is an editorial summary of the life of the first Christian community, like that in 4:32-35 and 5:12-16. I will draw connections to other biblical passages and reflects on the implications for Christian life today. I hope the reflection on how biblical study shapes Christian identity can help with showing how it remains a thoughtful and relevant way of living the Christian life.
I will discuss four key aspects:
· apostolic teaching,
· communal living,
· sharing meals,
· and prayer.
Introduction
Rather than being a momentary outburst of enthusiasm, Luke shows that the experience of the community produced a warming, sustaining flame that served as a glowing center for a growing community of faith. The Holy Spirit may have descended in the shape of wind and fire, but the Holy Spirit immediately takes on a new form, that of community.
Verse-by-verse study
In verses 42-47, Luke encapsulates everything he wants to illustrate about the strength and unity and commitment of this infant church.
First, they were committed to learning apostolic teaching (διδαχῇ), the kerygma that Luke will state at key moments in this book, which is like the admonition in the psalms to guard our way according to the word (Psalm 119:9) and to treasure the word of the Lord in the heart (Psalm 119:11), as well as meditating on the law and act in accord with it (Joshua 1:8). Their teaching became the foundation of the first community, a sharp contrast with how the gospels portray them as lacking in comprehension to the point of deserting Jesus in his final hours. The decisive moment that transformed them into the persons we find in Acts is the resurrection and ascension of Jesus and the outpouring of the Holy Spirit. The power they receive is a newfound clarity and comprehension of Jesus’ identity in God’s plan of salvation, the core of Christian instruction. The apostles took the lead in forming the community in Jerusalem. We should understand this teaching as an understanding of scripture through the new revelation of God in Jesus Christ. The history of the church affirms the necessity of the church to remain apostolic. The way the church is apostolic is to heed the teaching of their writings. It takes time with the Word of God, for we need to learn its rhythms.
We can expand upon this theme if we reflect upon the role of creeds. The creeds of the church came to affirm that one of the important qualities of the church is that the church must be apostolic. The way the church is apostolic is to heed the teaching of their writings. It takes time with the Word of God, for we need to learn its rhythms. One can study it like any other ancient text, one can master it, and one can increase in knowledge. Yet, if we stop there, we stop short of what the Bible wants of us. We study the Bible not primarily to learn what to do as Christians but how to be as Christians. As we understand from Scripture who we are and what we are becoming, the doing part of our faith will practically take care of itself.[1]
However, one can study all this like any other ancient text, one can master it, and one can increase in knowledge. Yet, if we stop there, we stop short of what the Bible and the tradition of the church wants of us. We study not primarily to learn what to do as Christians but how to be as Christians.
Second, the first believers persisted in sharing life together (κοινωνίᾳ), learning who they are to become by the choice of uniting to this community.
Third, they were committed to breaking bread and sharing fellowship meals. This expression is peculiar to Luke in the NT (the only other occurrence being at Luke 24:35, in the story of Jesus’ post-resurrection encounter with two disciples at an inn on the road to Emmaus). The fellowship refers to the community of goods that expresses and strengthens community of spirit because of the sharing of the gospel and all the benefits received in the apostolic community from God through Jesus Christ. We do not know if such meals and fellowship had, as their center, the presence of the risen Lord as the giver of bread and wine. However, at the breaking of bread the early Christian community was aware of continuing table fellowship with its crucified and risen Lord.[2] They met in the homes of the members, like Mary’s house. One of the primary ways these new believers continue to practice community-mindedness is at table - breaking bread together. Since humanity's earliest tribal days, eating together has functioned as far more than simply a collective effort to get rid of hunger pangs. Throughout history, the pangs of solitude, insecurity and loneliness have also found their ease at the common table. A person was never more vulnerable than when at table. Before gathering around a table, weapons had to be taken off and laid aside. Jesus himself provided a clear model of witnessing through eating and drinking. Many of Jesus' most poignant messages and his sharpest denouncements came while he was at table with one group or another. Jesus not only broke bread with all types of people. He usually broke through the protective shells of his table companions at the same time. Mealtimes with Jesus meant soul food as well as body food. Jesus was heavily criticized for the sorts of people he sat at table with - they were too rich or too poor, too sanctimonious, or too sinful. However, Jesus' example perfectly reflected the kind of community that now found itself gathered for everyday sustenance, solace and support. Drawn from diverse lands, with different foods and formats, different dining traditions and customs, mealtimes could have been one of the most difficult, fracturing events in this new community's life. Instead, we find in verse 46 that they celebrate their meals "with glad and generous hearts." Some scholars have suggested that this joy issued from the church's conviction that Jesus' messianic return was imminent. If so, what expectation must have met every table gathering before the bread was broken. Each time Jesus' name was invoked must have been heavy with hopefulness. However, there is no good evidence for eschatological overtones to this text, just as there is no palpable reason to conclude that Luke is referring here to formal, ritualistic Eucharistic meals. At this stage of the church's life, there was probably no formal distinction in meals. Simply dining together was enough to invite the spirit of Christ into their midst once again.
Such sharing of meals satisfies the natural hunger for food but also the natural hunger for sociality. Many of the parables of Jesus including meals, an acted parable of their importance. While family meals can be stressful, these persons were together with glad and generous hearts.
Fourth, they persisted in prayers (προσευχαῖς), connecting with the pious Jewish community pattern of prayers morning, noon, and night. At this early stage of the Christian movement, they still met in the Temple courtyard as well as in the homes of people. Thus, while so much about their lives and faith is new, these early Christians continue to abide by some longstanding, traditional modes of reaching for transcendence. It is interesting to note that there is a significant amount of tolerance for new Christians within the entire Jewish community. Not only do Christians still go to the temple, but the temple authorities also still let them in to pray and study. Indeed, since the text specifies that they spent "much time" in the temple, this suggests they were spending more time than would normally be observed fulfilling the traditional Jewish schedule of daily devotions. An example of how they lived out these four values was that they gave due honor and respect to the God of Israel because of the apostolic wonders and signs. Another example is the freedom these believers had regarding possessions, holding possessions in common and sharing with any who had need. In this sense, the offering in churches is a test of our devotion and the depth of our commitment. Yet this sharing in common, which duplicated the life the apostles had with Jesus of Nazareth, was not a pattern duplicated in other Christian communities in the next few decades. Believers continue to work, own property, but now learning to share generously with others. Another example of how they lived out these four values was that their life together became a witness to others.
Luke 2: 43-47 are simply specific examples of what a Christian community, built on these four tenets, may expect. One example of their altered way of life is genuine awe at what God has one through signs and wonders among the people. 43 Awe (φόβος) came upon everyone (ψυχῇ). Let us consider how Luke uses the term “fear.” Fear overwhelmed Zechariah when he had a vision of an angel (Luke 1:12). When Zechariah could speak again fear came over the neighbors (1:65). Fear was the response of the shepherds to the vision of the angels (2:9). Witnessing Jesus heal the paralytic and forgive his sins, the crowds were in awe (5:26). Fear seized the crowd when they witness of the son of the widow of Nain, which led to glorifying God (7:16). With the healing of the demoniac, the crowds are afraid and ask Jesus to leave (8:37). People who witness the signs of the coming of the Son of Man will faint with fear (21:26). With the death of Ananias and his wife in the presence of the community fear seized all heard of it (Acts 5:5, 11). Healings through Paul in Ephesus created awe among the people that led to the praising of God (Acts 19:17). Luke then informs us of why the community responded with such awe: because many wonders (τέρατα) and signs (σημεῖα) were being done by the apostles. Luke understands Jesus warned against demanding God give them a sign. Opponents of Jesus demanded signs from heaven (Luke 11:16). An evil generation asks for a sign, but the only sign will be that of Jonah (11:29). Herod hoped Jesus would perform a sign for him (23:3). However, as we turn to Acts, signs and wonders are important. God performed signs and wonders through the deeds of Jesus (2:22). The prayer of the people is that the outstretched hand of God would perform signs and wonders through the holy servant Jesus (4:30). Signs and wonders were done through the apostles (5:12). Stephen performed wonders and signs among the people (6:8). The Lord performed wonders and signs to liberate the Hebrew people from Egypt (7:36). The Lord testified to the truth of the word of grace given through Paul and Barnabas by granting signs and wonders done through them (14:3). Paul and Barnabas told of the signs and wonders done through them at the Council in Jerusalem (15:12). A second example of the altering of their way of life is the freedom the believing community has with their possessions. 44 All who believed (πιστεύοντες) were together and had all things in common (κοινά); 45 they would sell their possessions and goods and distribute the proceeds to all, as any had need. The way of life adopted by this community suggested that material things did not have a hold upon them. In the church of today, every time we receive the offering, we are giving visible, tangible expression to the materiality of the Christian faith. We are lifting ordinary things like bread, wine, and money and saying that because of the life, teachings, death, and resurrection of Jesus, these ordinary things take on new significance for us. The offering is your chance to do something. The offering is, in a way, the test of our worship. Is this service only a time to sing a few hymns, think a few lofty thoughts, feel a few warm fuzzies, and go home to a big meal? Or is this a time to "put our money where our mouth is"? Remember how Jesus noted that our hearts are usually where our money is and vice versa. The offering is not an unwarranted intrusion; it is the decisive test of what we are about. It yokes our faith to our jobs, our daily cares and concerns, what we shall eat, what we wear, where we live, how we vote. We should not apologize or be embarrassed by this act of worship, for it is an act that typifies the peculiar Christian stance toward the world, a stance typified by the person of Jesus himself.[3] The offering is the link, the necessary connection between our intentions and our deeds, our spiritual impulses and our materialistic commitments. The offering reminds us that Christian worship is an ethical affair. A Christian does in church on Sunday that which he or she does Monday through Saturday in the world, namely, to offer one's life to God. Our actions, our gifts, our deeds are our offering, our way of giving back to the God who has so graciously given to us. I should add that the instinct of the apostles to duplicate in the first community of believers what they had with Jesus was natural and good. We ought not to see here some form of communitarian or communist political agenda. As the church expanded, such an attempt rightly fades in favor of a different approach in which people continue to work, own property, but now learning to share generously with others. A third example is that they way of life is one of devotion to each other that itself becomes a witness to others. The way of life adopted by this community was open and receptive to others. 46 Day by day, as they spent much time (προσκαρτεροῦντες, as in verse 42 translated as devoted)together (ὁμοθυμαδὸν, they were in one accord) in the temple, they broke bread at home and ate their food with glad (ἀγαλλιάσει, joy being the fruit of faith) and generous (ἀφελότητι, sincere) hearts, 47 praising (αἰνοῦντες) God and having the goodwill (χάριν) of all the people. And day by day the Lord added to their number those who were being saved (σῳζομένους). When judgment comes, God assures the Christian community of salvation.
Congregations have a mix of people at various stages in their faith journey. Thus, not everyone is “all in.” Dare I suggest that not all clergy are all in? in fact, many clergy are among the most questioning and even doubting of the faith community. They are often clergy precisely because of they want to pursue the questions they have. The other side of being all in, however, is that when it comes to following Jesus, we devise schemes to make it appear that really, the New Testament is not clear what it means to follow Jesus. We realize that once we understand, we must do. Thus, rather than admit we do not want to do, we kick up intellectual dust and pretend we do not understand.[4] Among the seven letters to churches that open the Book of Revelation is one to a church that was neither not nor cold; a lukewarm gathering the risen Lord will reject (Revelation 3:15-16). Luke is going on to describe four telltale marks that together create this body of believers. We could understand them as marks of spiritual maturity.
“How can young people keep their way pure? By guarding it according to your word” (Psalm 119:9).
“I treasure your word in my heart so that I may not sin against you” (Psalm 119:11).
“As newborn infants, long for the pure, spiritual milk, so that by it you may grow unto salvation” (1 Peter 2:2).
“This book of the law shall not depart out of your mouth; you shall meditate on it day and night, so that you may be careful to act in accordance with all that is written in it. For then you shall make your way prosperous, and then you shall be successful” (Joshua 1:8).I like what I am reading here about this first community of Christians. It sounds as if this community is in the zone.
The 1999 movie For Love of the Game did not receive good reviews. Kevin Costner is a pitcher in his last game for the Detroit Tigers. The Yankees were his opponents. The movie consists of flashbacks between the game and the five-year relationship he had with Jane, a woman who has just decided to walk out of his life. By the third inning, his catcher tells him he is in the zone. He must have been, for much of the game he spent thinking back on this relationship. By the sixth inning, he looks up to the scoreboard and sees 0 runs, 0 hits, and 0 errors. He asks his catcher if anyone has been on base, and the response was no. Now, his forty-year-old body started aching. He struggled through the next couple innings. In the ninth inning, he still has a perfect game. He offers a brief prayer, apologizing for saying anything to God at all, for God has more important things to do than think about this baseball game. However, if the pain in his shoulder could just go away for ten minutes, he sure would appreciate it. Then, he says, “Clear the mechanism.” In other words, he tries tuning out the Yankee crowd and focusing on pitching strikes. With some great fielding, his last game is a perfect game.
The Zone. The sweet spot. The effortless present. If you are a hitter, you have no trouble getting a base hit. If you are a basketball player, the basket looks as large as a hula hoop. In golf, every swing is effortless and flies straight and true. College coaching legend Dean Smith says the Zone is “where time stands still and performance is exquisite.” Richard Keefe, the director of sport psychology at Duke University, explores this phenomenon in a book called On the Sweet Spot: Stalking the Effortless Present (Simon and Schuster, 2003). He describes the Zone as a state of mind and body in which action and reaction seem to happen automatically, a state that people can enter while hitting a ball, playing a musical instrument, or even typing on a word processor.
Studies concerning how the brain functions fascinate me. Most people have heard of right and left-brain functions, the logical and the emotional functions of the brain. Certain parts of the brain control certain functions. One can even re-train the brain. Keefe writes that this is how disciplined practice and visualization help you improve performance. “The more you do something, the more the brain changes to devote its energy to that function.” The more you practice, the more you train your brain in a way that creates flawless mechanical motion. For example, brain-imaging studies of professional piano players show they do not actually think about hitting the keys on the piano; instead, their brain neurons fire in areas associated with mechanical motion rather than consciousness. Great players — whether they are on the piano or on the basketball court — do not have to think about what they are doing. They just do it.
You will need to practice. You will also need to visualize yourself getting it done. When I first picked up a tennis racket, I had to concentrate, visualize, and practice. I watched Jimmy Connors in particular. Finally, while on the tennis court at Indiana Wesleyan, it happened. I hit the ball with top spin. In some games, I could not miss. Visualization is like warming up the brain before warming up the body.
The Effortless Present is a zone of automatic action, reached by practice and visualization. It takes us beyond stress and self-doubt to an experience of truly optimal performance.
[1] Josh McDowell in See Yourself As God Sees You.
[2] Pannenberg, Systematic Theology Volume 3, 283.
[3] William Willimon, 2002, “Glad and Generous Hearts.”
[4] Inspired by Soren Kierkegaard: “The Bible is very easy to understand. But we Christians are a bunch of scheming swindlers. We pretend to be unable to understand it because we know very well that the minute we understand, we are obliged to act accordingly”
Good thoughts
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