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The Early Church as the Faith Community

Sharon Rose Joy Ruiz-Duremdes

 

It goes without saying that the early Christian church (or the aboriginal church, as one Filipino theologian puts it) was ushered into existence by the inspiration of the resurrected Lord and the challenge of his gospel. In other words, the early Christians' understanding of Jesus' message and ministry led to the formation of the church. It is important to see how the early Christians perceived Jesus in order to comprehend the uniqueness of the early church. We know from scripture that Jesus was born at a time when the Jews were under the repressive Roman rule. Because of their sufferings, they were eagerly expecting the Messiah who would deliver them from such oppression. Jesus' life and teachings proved that indeed he was the one sent by God to liberate the oppressed Jews. Hence, Jesus was, for many Jews, the fulfillment of their hope for the Messiah. Jesus, however, did not draw a unanimous vote from the people for the religious and political leaders were angered and threatened. Thus, they silenced Jesus by crucifying him.

But the disciples of Jesus who had witnessed the death and resurrection of their leader were all the more convinced of who Jesus was and therefore went forth to fearlessly tell people of the truth about Jesus. Like their leader, they were subjected to harassment, surveillance, torture and murder. But the disciples could not be silenced.

 

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What was so disturbing about the life and teachings of Jesus? Why did the religious leaders not stop until they had put him to death? Because Jesus Christ "revealed God as just, powerful, loving and gracious who granted to those who believed courage and power that they could become the bearers of God's liberating and transforming power in society." That was indeed threatening to the religious leaders who believed that they had the monopoly of truth and power. In a manner of speaking, "Jesus Christ is an irruption of God's justice, truth, love and power in the midst of injustice, oppression and hypocrisy, and an announcement of the presence of God's kingdom and activity in history." (Levi Oracion)

Spurred by this Christology (or perception of Christ), the early church thus developed their community life. It must be understood that those who joined the earliest Christian communities were the poor and the marginalized. They had suffered much injustice in the hands of the religious and political authorities during their day. For them, as Paul pointed out, the demands of the Law, which were legalistically imposed upon them, were terribly unjust. Not only was that, the religious and political leaders who administered the Law corrupt and unjust. They were known to be hypocritical so that Jesus criticized the Pharisees for being "white-washed tombs." Under these unjust hypocrites, the people also suffered. Given those conditions, it was not surprising that many of the oppressed class accepted the preaching of the apostles and themselves became ardent advocates of justice. They experienced liberation from the Law and were empowered to confront all the forces of injustice obtaining in their society.

"The earliest Christian communities, therefore, were fellowships of those who had been transformed by the Christ event and were resolutely committed to participating in his continuing work in history, earnestly seeking to move their communities in the direction of the Kingdom of God." (Oracion)

 

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Let us now try to identify the distinctive characteristics of the early church not only to have a deeper appreciation for it but also to challenge us to make such description normative of the Christian church in Asia and the Pacific especially when systemic forces of injustice cause the immense suffering of our people today.

 

The Church's Theology

The early Christian church understood God as Liberator first and Creator next, active in history and working on the side of the poor and the oppressed. God gives legitimacy to their cause and subverts the world of the high and mighty. This is very clear in the song of Mary (Luke 1:51-53).

 

The Church's Community Life

The aboriginal Christians lived a communal life. The Book of Acts describes the believers as having everything in common; they sold their possessions and their goods and distributed these among all in accordance with each one's needs. This was the most obvious feature of their community life that Luke, author of Acts, is rather repetitive in his description. In Acts 2:44-45, he mentions this characteristic. Again in Acts 4:32-35, he says the same thing. If Luke were writing today, he would be saying that a pre-requisite for being a member of the Christian community was to renounce private property. In fact, this was a mandate that Jesus himself made (Luke 14:33). This rejection of private property as a prerequisite for being a member of the community is confirmed in the story of Ananias and his wife Sapphira who turned over to the apostles only a portion of the money from the property they had sold. They kept a certain percentage for themselves. And how they were punished for doing that!

The communalism did not only refer to property. They were also of one mind and one heart. In other words, the commu-

 

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nity took precedence over personal interests. The Christians always thought in terms of the whole community - nothing that they did was prejudicial to the community. We are not naive to believe that there were no conflicts but for the good of the community, conflicting standpoints were resolved within the community. Discipline, if it had to be meted out, was done within the confines of the community. Dirty linens were not washed in public. This is the reason why it was said of the early Christians, "see how these people love each other!" This was also the reason why their community was so attractive and as Acts 5:14 reports: "more and more people were added to the group." Notice, however, that the coming in of more people was not because the apostles' lifestyle was so attractive. People joined the community because "they believed in the Lord" (Acts 5:14b). In other words, the expansion of the community was based on an ideological conversion. There were no "rice Christians" so to speak – persons who became Christians or church members because the church offered free meals or free medicine.

Another thing that could be said about the early Christian community was that they were anti-feudal. They challenged the dominative centers of power as when they confronted the Jewish leaders, elders and teachers of the Law (Acts 4:5ff). They dared to question the authority of these rulers and told them point-blank that power did not emanate from them. They boldly spoke the truth.

In the Philippines (and I would suppose in most Asian countries), feudalism is also expressed in a mind-set which believes that only those with higher learning and academic degrees have the right to speak because they are the repository of knowledge and truth; common folks have nothing to say because they are unschooled and ignorant. This aspect of feudalism is challenged in the early Christian church. Peter and John dared to confront and even teach the leaders, elders and teachers of the Law. Thus, in Acts 4:13 we read, "the members of the Council were amazed to see, how bold Peter and John were and to learn that they were ordinary

 

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men of no education”. In a manner of speaking, authority was not vested on the learned alone for academic degrees do not measure one’s intelligence; experience does.

 

Courtesy: KCAO

 

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In this early faith community, as a consequence of the rejection of private property, it could very well be concluded that the social order was that of a classless society. Guided by Jesus' mandate to the rich young ruler to "go, sell everything and give to the poor" and his pronouncement that "it is difficult for the rich to enter the kingdom of God," the early Christians concluded that in the kingdom there cannot be social differences. Karl Marx did not invent the idea of a classless society; it was Jesus Christ who originally taught it. And it was practiced by the early Christian community.

Let it be said, however, that Jesus was not against riches or wealth. As one Mexican theologian said, "Jesus has no horror of wealth, neither in itself nor in its use and enjoyment." What Jesus was against was the condition where some are poor and others are rich which in other words a condition of inequality and injustice is.

 

The Church's Apostolate

The early Christian community was not an ingrown, closed, exclusive club. Their Christology and Ecclesiology (understanding of Jesus Christ and the church) issued in witness and service. Sharing their belongings was a visible expression of the believers' desire to change the social circumstances. The sick were healed. The corruption and oppression in high places were exposed and opposed. The selling of their possessions and distributing the income to the poor were manifestations of a total change in one's lifestyle. Imagine a wealthy person all of a sudden finding himself without his riches! That constituted a radical transformation of not only him but of the whole social system. It was a reversal of the structures of society. In other words, it called for total transformation. The sharing of their belongings was part of their liturgical act of teaching, fellowship and the breaking of the bread (Acts 2:42 ff). Moreover, worship was a daily event. It wasn't once a week or during feast days. In other words, liturgy was a natural part of their

 

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daily existence. In a manner of speaking, for the early Christians, all of life was an act of worship. The liturgical elements permeated every aspect of life. Worship and work were one.

However, it wasn't smooth sailing for the early Christian community. They were made to face the "grand inquisition" - a public hearing of sorts. They were arrested and detained. They were tortured, threatened and intimidated (Acts 5:41). But the scripture tells us that they hurdled all that and were emboldened all the more to witness for God. How very much like modem day disciples who become more committed to the cause of justice and freedom after undergoing persecution!

What then does the early Christian communities teach us in terms of our perception of the church? One Filipino theologian sums it up this way: "the church is a historical movement of justice, truth and love that is borne by those who, by reason of socio-political circumstance and/or commitment, take up without knowing so the cause of Jesus Christ and resolutely expose, contradict and undermine the powers and structures of injustice."

 

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Suggested Procedures

1.   Learning Task: Pick a Spot (optional, for unfreezing purposes) let us form a single circle and link arms. This is a non-verbal exercise. Each one is to think of a place or spot in this courtyard. Do not say anything to anyone. When I give the signal to go, without communicating verbally to your neighbor, take this whole group without breaking up to the place that you chose. What lessons can we learn from the exercise? Applying the "circle" to our church today, what lessons do we have about the church as a faith community?

2.   Describe the characteristics of the early church as indicated in Acts 2: 44-45, 4:32-35. Compare these characteristics to those of your church. Which of these characteristics are true of your church today?

3.   How can we retrieve some of the "lost characteristics" or appropriate them in our time to be a true church and faith community?

4.   How do we differentiate the church as an institution from the church as a faith community?

5.   Having done 2, 3 and 4, divide into small groups. Discuss and share with each other your understanding and vision of a true church which you would like to build and participate in. Along with this discussion, draw a picture (by each small group) which depicts your common vision of a true church. Share and discuss in the big group.

6.   How do you see the role of SCMs in all this?