Christian Community: A Matter of Life and Death
Acts 4:32-5:11
Emmanuel Baptist Church; Rev. Kathy Donley
November 3, 2024
Image: Ten of the dancing saints at St. Gregory of Nyssa Church, San Francisco, CA: William Byrd, Desmond Mpilo Tutu, Alexandrian Washerwoman, Thomas Aquinas, Dante Alighieri, Manche Masemola, Isaiah, The Kangxi Emperor, Roland Allen, John Coltrane
Note: A recording of the worship service in which this sermon was preached may be found here: https://www.youtube.com/watch?v=L9zorSYSVC8
This is a terrible story that Angela read for us, a terrifying story. What kind of people were they in Jerusalem that they kept this story alive long enough for Luke to write it down? This is an awful story. That might be why it is not included in the 3-year lectionary. What kind of pastor chooses this story for Pledge Sunday? You are asking such astute questions today. I’ll try to circle back to them.
First, I want to remind us about last Sunday’s lectio divina. The text was about the time when Paul and Silas were in prison and there was an earthquake which shook open the cells and the shackles of the prisoners. The jailer assumed that everyone had escaped and was ready to take his own life, but Paul called out “We are all here.” In the Zoom chat, there was quite a discussion about that phrase we are all here. Who is the all in that sentence? In last week’s discussion, someone said “Rich, poor, differently abled, believers and not believers.” In the Jerusalem church, we might add “social elites and those on the margins, those with citizenship and those without, Hellenists and Hebrews.”
We are all here.
This growing community gathers a diversity of people. Chapter 2 refers to 3,000 people being baptized with another 5,000 being added in chapter 4. It is a large community that builds its life around the story of Jesus, the breaking of bread, fellowship and prayers. The whole of this expanding community, Luke says, is of one heart and mind. They are characterized by their incredible unity; their unwavering agreement on belief and purpose and mutual care.
A common theme in the many speeches or sermons in the book of Acts is to trace the history of God and God’s people right up through the resurrection of Jesus. In these speeches, the apostles bear witness to God’s intention across millennia to form a people, a people sometimes called peculiar, a people who will be in relationship to God and each other in ways that will be a blessing to the whole world. The apostles understand themselves to be at the dawn of a new era, a key place, in God’s work. They are inviting others to join that community which is defined by new loyalties and a new story. “God is at work to create a new people who are not to be defined by the old categories of race, language, gender, or social class, but a people united in witness to the resurrection. . .”[1]
We are all here.
And people cannot join fast enough. In this community, they live cooperatively, not competitively. They figure out how to worship and fellowship together, across barriers of culture and language. They show up for each other. They are generous with their time and finances. “There was not a needy person among them” Luke says. That is a reference to Deuteronomy, to the expectations God set forth when the people first moved into the Promised Land. From ancient times, God’s desire was for abundance and generosity so that no one would ever be in need. The promise of Deuteronomy is being fulfilled. This is evidence of the arrival of the reign of God which has always been characterized by love, peace, abundance and justice. [2]
There was not a needy person among them because the people with means shared with those without. This faith community is concerned with practical and concrete everyday stuff as well as big theological ideas. Lutheran scholar Matthew Skinner writes, Salvation includes “relinquishing one’s real and perceived advantages and entering into true solidarity with others.” [3]
A few weeks ago, we read the story of Saul’s conversion. We noted that in Acts, conversion is about “crossing boundaries and barriers and reaching a whole new way of seeing and understanding life.”[4] This is what is happening in Jerusalem. Thousands of people are crossing boundaries to break into a new understanding of how to live life. This pattern repeats itself over and over. And the community keeps welcoming and including and teaching the newcomers. We are all here.
Imagine with me the rate of change. Hundreds of individuals are changing their minds and habits. Some are abandoning family or giving up social standing to do so. The community leaders are reaching more and more people. The community is developing ways to nurture faith and strengthen new habits and share abundance. Can you imagine the number of meetings necessary for that? Next week, they have to do it all again with the current folks and add in more. They are all about changed and changing lives, about sustaining those changes and inviting others to share in changed life.”[5]
As you know, Emmanuel is engaged in an intense process of discerning our purpose. Sometimes, people get tired of the process and they say things like “I wish someone would just tell me what to do and I would do it.” Maybe you don’t feel that way, but I have heard that sentiment on occasion. So, this week, when I read a sentence that started with “the core purpose of the church is . . .” I gave it my full attention. The sentence was in a book entitled Called to Be Church. It was written by two people – Anthony Robinson, a United Church of Christ pastor who has written a dozen books and now coaches congregations, and Robert Wall, a United Methodist New Testament scholar and retired seminary professor. You might want to know about those credentials as you hear the rest.
Together, they say, “The core purpose of the church is to be a community that sustains continuous change and transformation as we grow in the likeness of Christ and image of God.”[6]
The purpose of the church is to keep changing? Changing ourselves, changing the world? It has been a very long time since I’ve heard anything like that. I confess that for most of my vocational life, it has felt like the purpose of the church is to pass on the faith to the next generation, just as it was received from the previous one, carefully preserved and unchanged.
“The core purpose of the church is to be a community that sustains continuous change and transformation as we grow in the likeness of Christ and image of God.” Tuck that away to mull on more later.
So, what we see in Jerusalem is a church that is having an impact. Centered around a story of abundance and liberation, they are challenging their culture in life-giving ways. They are united in heart and soul and there is not a needy person among them, because people who have property make a practice of selling it and giving the proceeds to the church to distribute to those who need it. Willie James Jennings says that these followers of Jesus released themselves to one another, making themselves responsible for and accountable to one another. “Money here will be used to destroy what money normally is used to create: distance and boundaries between people. . . Jesus will join us and he will use whatever we have to make the joining possible. . . Too often, in our reading of this story our view is clouded by the spectacular giving and we miss the spectacular joining. Now these followers of Jesus will become the bridge between uneven wealth and resources, uneven hope and uneven life.”[7] We are all here.
That sounds pretty good, doesn’t it? People are even changing their financial habits. They’re managing their wealth, not for their own benefit or for their heirs, but for the strangers who keep joining the church. Barnabas is just one example of someone who sells property and gives all the money to the apostles.
This is where the story gets awful. Maybe Ananias and Sapphira are jealous of the attention that Barnabas receives. Maybe they want to be admired as he is. So, they scheme together to sell land and hand over the proceeds, except that they agree to keep some of the money for themselves. They each lie about it and they each immediately fall down dead. The story is terrifying because there is no forgiveness, no mercy. The offense is not that they kept some of the money. Peter tells Ananias that it was his property. He was free to keep it. He was free to sell it and give away only a portion of the selling price. The offense is that they lied about what they gave to the apostles. They faked their commitment. They lied to the community. They lied to God.
We get it. They did a very bad thing. But the punishment should fit the crime. The death penalty for one lie? That’s over the top. Where is the God of mercy and forgiveness that this community is always talking about?
What kind of people were they in Jerusalem that they kept this terrifying story alive? Who clings to such a story with its image of a quick-tempered, no-second-chances-for-you God? Who thinks or hopes that God acts like this? One scholar writes, “Maybe angry people do. Or threatened people. Or fearful people. Not people suffering from merely any kind of fear – maybe these people fear losing what is truly life-giving to them. Maybe . . .people afraid of losing a community capable of embodying the best things, such as God’s own commitment to them.” [8]
Maybe fearful people tell this story. They tell it not to warn that God is vindictive, but to plead “This new, one-of-a kind community is vulnerable. Don’t hurt it.” [9]
What kind of pastor chooses this text on Pledge Sunday?
Maybe a pastor who hears the deep longing for a flourishing faith community. A pastor who is aware that we are fearful. We do not want to lose what has been life-giving. We are frightened and protective of the vulnerable Emmanuel church. Many of us are convinced that if our location changes, if our ministry changes, we will lose something life-giving, we will lose our community and the embodiment of God’s commitment to us.
I hope that we can hear what was essential to the early church, what is probably most essential for us: being of one heart and mind, together in purpose and trust and mutual care. Today we offer financial pledges, our gifts to God in support of this community because it is here, among these saints, that we are most keenly aware of God’s presence and call and nurture. Our financial support is important, but it is part of a deeper, wider, all-encompassing commitment to God and to each other. We embrace the change and transformation of the next year together.
We are all here.
[1] Anthony B. Robinson and Robert W. Wall, Called to Be Church: The Book of Acts for a New Day, (Grand Rapids: Eerdmans, 2006), p. 79
[2] Justo L. Gonazalez, Acts: The Gospel of the Spirit (Maryknoll, NY: Orbis Books, 2001) p. 77.
[3] Matthew L. Skinner, Intrusive God, Disruptive Gospel: Encountering the Divine in the Book of Acts, (Grand Rapids, Brazos Press, 2015), p 32.
[4] Anthony B. Robinson and Robert W. Wall, Called to Be Church, p. 141
[5] Anthony B. Robinson and Robert W. Wall, Called to Be Church, p. 80
[6] Anthony B. Robinson and Robert W. Wall, Called to Be Church, pp. 80-81
[7] Willie James Jennings, Acts: A Theological Commentary on the Bible (Louisville: Westminster/John Knox Press, 2017), p 50.
[8] Skinner, Intrusive God, p. 36
[9] Skinner, Intrusive God, p 37