The Effect of the Church in the World

There is significant debate about the effect of the church in the world. Did it really disrupt the existing social order? For many years Hans Conzelmann’s thesis that Christians are “docile subjects and trouble arises only when Jews rouse the populace with false accusations against the church” dominated scholarship. Later, Richard Cassidy (Political Issues in Luke-Acts) challenges this perspective by viewing Jesus as a “nonviolent social dissident who was … a potential danger to the Roman empire” by paralleling Jesus’ effect on Rome with Gandhi’s effect on the British empire.

Though Luke (in Acts) tends to depict Rome as “fair and respectful in their treatment of Christians, and the apostles are certainly not seeking to foment rebellion against the empire,” Hays also notes that the apostles and the Christian community do sometimes upset the cultural conventions which creates tension with the “established social order.” In fact “Luke’s vision for the transformative power of the church … turns the world upside down not through armed revolution but through the formation of the church as a counterculture, an alternative witness-bearing community.”

Schnackenburg believes that the church saw themselves as the “true ‘Israel of God’” and as “legitimate heirs of the old people of the covenant.” They preserved the Jewish way of life, while confessing Jesus as Messiah, held to the teaching of the apostles, kept the Eucharist and communal meals, and held worship services in private homes with common prayer. Though externally identifiable with Judaism, it was “a separate community in faith and worship” whose life was affected by these practices.” Though there were controversies within the community, these are presented as being reso...

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...dom.”

Hays sees Luke as portraying the early community fulfilling two ideals: the Greek conception of friendship, and the Hebrew (Deuteronomic) ideal of covenant community. Aristotle argued that true friendship was an “extension of regard for self” citing proverbs such as “Friends have one soul between them” and “Friends’ goods are common property.” Additionally (as mentioned above), Deuteronomy 15 outlines the blessings for God’s people who remain faithful to the covenant (Deut. 15:4-5, 7-8).

Ultimately, Luke Johnson develops an idea that “possessions function as symbols of response to God” and so the Jerusalem community’s response “are sure signs of the presence of God’s Spirit in their midst” and that they shared goods demonstrated “God’s effectual grace.” Once again, the movement of the Spirit is credited for the dynamic life and growth of the community.