Lectionary Year B
April 30, 2000
Acts 4:32-35
Step V: Hermeneutical Bridge
(WL)
The Heaven's Gate suicide has brought the American (perhaps worldwide)
psyche to be aware of and sensitive to cults (one more time). The text
before us, particularly if expanded to include the larger immediate
context (chapter 5) feels particularly dangerous to deal with at this
time. The community described in Jerusalem appears in some ways quite cult-like in a
modern sense.
In fact, I have to sympathize with the Jewish leaders as the assumed
stability of their society seems to be attacked from every angle, i.e.,
Roman control, Zealots (bandits and terrorists), the Pharisees and
Saducees (the "religious right"), John the Baptist and the Essenes (not
necessarily one in the same) calling people out of the city to seek
religious purity (quite cult-like). Now Jesus (who brought a similar
message into the cities and was supposed to be a problem finally dealt
with) has disciples proclaiming resurrection and doing the same kinds of
signs that brought him to public attention.
We should think about the community described and its characteristics as viewed
from the orthodox positions. (I grant that the "orthodoxy" from which this
description of the early Christian community will have to be
determined. Three possible positions: from the perspective of the
Jewish orthodoxy in the days described; from the perspective of a
Roman/Hellenistic world view at the time the text was written, or from
the perspective of American orthodoxy as the text is read.) Regardless
of which group is chosen, we should try to think about this community objectively.
The group has:
entrance rites that do not easily align with the goals of most societies: to
be right and considered righteous, (Christians confessed themselves
sinners with no innate righteousness, but totally dependent upon grace), and to
be secure.
bizarre rituals whose descriptions confused and often ostracized the participants from the
larger community. (Christians were reported to practice cannibalism: (eucharist) eating the flesh and drinking the blood of a deceased human being. [JA - source? Correspondence between Pliny and Trajan?])
[(WL) JA asked about a source for drinking blood and eating flesh. I have
read it in several places over the years. One source is Will Durant's
-Caesar and Christ-, vol. 3 of his "The Story of Civilization." The
comment is on page 647. His footnote reads: "Minucius Felix, Octavius,
ix,5, in Tertullian, Apol." In another place he references the Loeb Classical
Library edition of Tertullian's "Apologeticus,etc." I don't have
Tertullian's work on my shelf.]
proclaims a man to be God incarnate. (Caesar as a representative of the
state, maybe? A Jewish carpenter, never!).
proclaims the dead to rise, not figuratively, not in some final
resurrection, but literally in a contemporary context. Stands against
all human experience and reason.
demands that all one has to is to join. Everyone has the admission fee, but it
means leaving nothing for your family or to fall back on if you later
decide to opt out. And it is suggested further perhaps that if you practice deceit and hold out on the group God will bring judgment on you.
I remember an experiment reported by a sociology class at the University
of Florida in the 1970s. They paraphrased the Bill of Rights and
sections of the Declaration of Independence and tried to circulate it as
a petition to the government. For weeks, they were at shopping malls
and public events in different parts of the state. They were cursed,
spit upon, called Communists, radicals, and anti-American. The tendency
for all groups is to move away from the radicalism of the founders and
towards a domesticated, socially acceptable form of life together that
does not not make radical demands on the individuals. There are many
who admire radicals from a distance but do not join because of the
fiscal and social cost associated with full participation.
QUESTIONS:
Can Christianity be without cost? Can it be domesticated? Can we make
it comfortable for the middle class, or even for the poor? Does
discipleship have to have a cost? What does it say about a church that
strives to be seen as "mainline"? Do radical demands cost churches
members? Does the non-radical approach mean that none or few of our
membership is fully committed?
Is the issue of property and the way we are related to it, a fundemental
question of individual faith, a question of caring for the poor, or is
the role of property "layed at the apostles' feet" an issue of community
survival and empowerment? Is the surrender of our worldly power and
property for the benefit of the one who surrenders, for the benefit of the needy to whom it
is given or for the benefit of the community of faith? Would the church support the
idea of "tithing" as strongly if all the contributions were brought to
the altar and turned into smoke? (Of course in our modern context, we
would probably see a lot of checks for the full amount of the tithe if
we promised that they would be burned before getting to the bank!).
(a humorous aside: The pastor goes to Farmer Jones and says, "Farmer Jones, if you
had two million dollars in cash, would you give a million to the
church?" "You know I would, Pastor." "Farmer Jones, if you had two
large farms instead of one, and they were both paid for, would you give
one of them to the Lord?" "You know I would, Pastor!" "Farmer Jones,
if you had two hogs, would you give one of them to the Lord for the
church barbeque next month?" "Pastor, that ain't fair. You know I've
got two hogs.")
The fact that Joseph is a Levite from Cyprus means in essence, I suppose, that he is a
foreigner and yet a Jew. He comes and takes the apostles at their word
(or perhaps at Jesus' word). My supposition is that he was either the
first, or maybe the most pronounced example of this phenomenon. Perhaps
the fact that he makes such a self-sacrifice is a powerful sign and
witness to the apostles. Perhaps he is the encouraging sign needed by
the apostles. He confirms Jesus' words, not only in this action, but as
Barnabas (the companion of Paul) he is an encouragement and good news
throughout the rest of the gospel story.
| Return to gospel listings | Return to epistle listings |
| Return to Old Testament listings | Return to Psalm listings |
| User response form |