Radical Church

AFTER-THOUGHTS – ‘ACTS OF THE APOSTLES’

Notes from Wes Campbell

The Acts of the Apostles is the longest ‘book’ of the New Testament. Each week we mix conversation, reading of the Bible, discussion of issues there and a reminder of other discussions. I have also introduced Albert Schweitzer and Dietrich Bonhoeffer.

In the studies of Acts we cover a fair bit of ground. The following notes look back at our discussions and present a rough summary.

As we are all exploring the faith, it is helpful to know that there are other books which provide an introduction to the church’s thinking. I will introduce some of these in future sessions.

It is most important that we read Luke with an eye to his own interests. We should let him provide us with his understanding of the early years of the church.

The day of Pentecost (chapter 2) inaugurates the new Christian community: the Holy Spirit is the power; Jesus of Nazareth, crucified and risen, is the man chosen and directed by the power of God. Luke provides a sketch of how the early church community was formed: by preaching and baptism; it was a new community where people ate together (’breaking bread’ in recalling Jesus himself), shared their possessions and cared for those in need. Persecution also results. Challenges from authorities require explanation, with a call to ‘repent’. Those who are convinced engage in prayer and a new life.
Luke provides a sketch of how the early church made decisions and developed new patterns in its life to deal with new issues. The Gospel spreads, owing to the scattering caused by the persecution of the church in Jerusalem. Saul of Tarsus (who later becomes Paul) is introduced as a murderer of the church – he approves the killing of Stephen.
Luke provides an account of the acceptance of Gentiles into the church.
Cornelius, Peter’s vision and the baptising of Gentiles touches the major issue in the early church the Gospel is good news for Jew and Gentile alike – as Jew and Gentile. Peter’s vision (chapter 10) presents a major change which took place in the early church between Jews and Gentiles.

The following paragraphs elaborate what has been said above.

i. Acts chapters 1 & 2 describe the shift from Jesus’ earthly ministry to the beginning of the church. Jesus leaves (‘goes up’ to heaven); his disciples (the Twelve plus a larger number) wait for ‘power from on high’. The Holy Spirit (power) comes like a sound of wind and tongues of flame. (‘Spirit’ Greek – pneuma – also means breath and wind.) The Spirit brings about ‘hearing/understanding’ for people from many nations. Peter explains in a sermon that these events are associated with the power present in Jesus’ ministry and was also the power of god which raised him from the dead. All this is connected to what the prophets in Israel promised. The result of this preaching is that people are baptized.

ii. The pattern here is Luke’s own construction. (We may liken his history-telling to the Greek historian Herodotus or Thucydides.) Ancient history did not go into the ‘facts’ like modern history; a historian drew on details of the event but also elaborated and expanded to tell the meaning of things that happened. The events use symbols (for example; wind, flames, strange languages); the speeches are composed by the historian (Luke). When Peter tells his audience what it means, Luke is also telling the reader.

iii. The book of Acts of the Apostles is a second volume written by Luke. The two volume work is known as Luke/Acts. It was written for an educated Greek person (Theophilus – Lover of God) . Luke demonstrates that it is necessary for the Gentile church to understand the history of Israel. A main ‘actor’ in this story is the Holy Spirit.

iv. The day of Pentecost inaugurates the new Christian community: the Holy Spirit is the power; Jesus of Nazareth is the man chosen and directed by the power of God. The first part of Acts is set in Jerusalem. The prophets said that the nations would come to Jerusalem. Jesus came to Jerusalem; the Spirit was ‘poured out’ on Jews from many nations there (Pentecost); now the good news is scattered from Jerusalem into the wider Roman world. The book of Acts concludes with Paul in Rome. The first chapters focus on Peter (and other apostles) and the Jerusalem church; the latter chapters travel with Paul (and his companions).

v. Luke provides a sketch of how the early church community was formed: preaching, baptism, a new community sharing possessions and caring for those in need. Persecution also results. Chapters 2, 4 and 5 show that a new community is formed: the pattern is: preaching; amazement and baptism by water and the holy Spirit – sometimes the Spirit comes first; the new community meets for the apostles’ teaching, ‘breaking bread together, sharing their possessions, and caring for the needy. Persecution, imprisonment, stoning also follow.

vi. Challenges from authorities require explanation with a call to ‘repent’. Those who are convinced engage in prayer and a new life. Chapter 3; shows Peter and John healing (as Jesus did); following on from the healing is a challenge from religious authorities; Peter explains, calls for ‘repentance’ (ie. people are to turn about into a new way of life; the question in chapter 4 (‘by what power?’) leads to explanation from Peter, and a following action of prayer and new life.

vii. Luke provides a sketch of how the early church made decisions and developed new patterns in its life to deal with new issues. Chapters 6&7 introduce new themes centred around Stephen. Tension grows between Christians who are Aramaic and Greek speaking; in this case, concerning tension around the provision of food for widows. Deacons are appointed to serve. Stephen is one of those chosen. Opposition to Stephen provokes his explanation; he outlines the history of the people of Israel – and concludes with the prophetic charge that the people had rebelled against God; the authorities are enraged and stone him – the punishment for a blasphemer. Stephen’s trial and death have strong echoes of Jesus’ death.

viii. The good news concerning Jesus spreads, owing to the scattering caused by the persecution of the church in Jerusalem. Chapter 8 gives an account of an Ethiopian Eunuch who is attempting to understand the prophet’s writing and is assisted by Philip, who baptises him.

ix. Saul of Tarsus (who later becomes Paul) is introduced as a murderer of the church – he approves the killing of Stephen. Chapter 9 details Saul’s conversion on the way to Damascus, and the process of his understanding the call of Jesus Christ. Saul is not trusted by the Christians; but they are instructed to take him in. When he begins to preach the Jewish authorities try to kill him, but he escapes at night (9:250. Luke says (in contrast to Paul’s letters) that the converted Saul went to Jerusalem to be accepted by the disciples there.

x. Luke provides an account of the acceptance of Gentiles into the church. Peter dreams of a sheet with all animals in it coming down to satisfy his hunger. He is instructed that animals called clean by God cannot be called unclean. Cornelius – a Gentile soldier and a God-fearer – seeks Peter out. Peter invites them into his house, and this leads to Peter’s preaching concerning Jesus. The Holy Spirit ‘falls on’ the uncircumcised men; this astounds the circumcised among them, and the Gentiles are baptised. Peter then goes to Jerusalem (Chapter 11) to explain his vision , Cornelius’ vision, and their baptism.

xi. Cornelius, Peter’s vision and the baptising of Gentiles touches the major issue in the early church – a major theme of Paul’s letters: the Gospel is good news for Jew and Gentile alike – as Jew and Gentile. Cornelius is a problematic figure for the early church which was first made up of Jewish people who were convinced Jesus was the Messiah.

xii. Cornelius was:
• A Gentile: Gentiles did not usually follow the Jewish food laws.
• A Roman soldier: – a member of the enemy class occupying Palestine and Jerusalem.
• A ‘God-fearer’ – that is a non-Jewish person who prayed to the God of Israel.
• Uncircumcised.
He was therefore regarded as unclean by Jewish law.

Peter’s vision (chapter 10) presents a major change which took place in the early church between Jews and Gentiles: Gentiles (unclean) heard the message about Jesus and began to meet together with Jewish people who also accepted Jesus. This made the ‘Jewish people’ there ‘unclean’.
Peter’s vision represents a massive change in thinking and practice – as great as the change involved in abolishing slavery in the 19th century. It presents today’s church with the question of who is regarded as ‘unclean’ or ‘other’, and how are they to be welcomed as God’s?

Wes Campbell
Tuesday 15th September 2009