Jon Hauerwas – May 7, 2017 – “Devotion”

Acts 1: 1-11 and Acts 2:42-47

Our second lesson this morning tells the story of the formation of the first church. Luke, the same person who wrote the third Gospel, is also the author of Acts. He writes that the first converts “devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.” In his idealized version of the Christian fellowship, Luke maintains that they “had all things in common; they would sell their possessions and goods and distribute to all, as any had need.” And that “they broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people.” This first congregation, suggests Luke, “has no material needs, no intramural conflicts, no broken hearts for which to petition God for tender mercy.”[1]

Now,if you are thinking, “that sounds great. Sign me up,” then you are not alone. Even the most seasoned church members tire of political wrangling, personal agendas, and divisive language within the church. Moreover, it is these realities of community life which often give rise to our neighbor’s skepticism. And yet, intense skepticism of the Christian community is nothing new either.

Recently, Graham Standish presented an argument in Presbyterians Todaywhich has become a common refrain among religious scholars and leaders.
He maintains that today’s cultural environment – the reality in which we now seek to minister – actually has more in common with the first two centuries of the Christian movement than with second half of the twentieth century – that time which many in the pews still remember so well.

Indeed, many books have been written about the rapid shift from church as culturally normative in this country to the present reality – one in which congregations are more likely to operate on a shoestring budget or simply close their doors than they are to develop new worshipping communities or commission missionaries to go forth to the ends of the earth.

Today, skeptics claim “that we Christians are backward-thinking, hypocritical, judgmental and self-focused. In short, they don’t believe we are very Christlike.” [2] Yet, from the inception of the faith, “skeptics spread negative and false rumors about Christian beliefs and practices. They considered Christians to be backward-thinking, simple-minded, politically subversive people whose behavior baffled the more sophisticated folk of the day.”[3] The way that we choose to live and the claims that we make about salvation are hard for others to affirm. “The first shall be last.” The concept of the suffering servant. The proclamation that salvation comes through the cross. We are an odd people, often living in contrast to the ways of this world, which is why our skeptics persists.

You are well aware that conflict and discord arise in all human relationships. It usual only takes two people spending a little bit of time together. In the church, conflicts emerge despite our best efforts. It was true in ancient times, and it is true now. But according to Luke, “at the beginning of its mission there are only success stories and a community of friends filled with gladness.” For the author of our New Testament lessons this morning, the point is very clear:this what the restoration of Israel looks like. [4]

Still, it would be naïve to expect that such a restoration would simply flow on account of belief alone in God’s gracious response in Jesus. Instead, as one scholar reminds us, true Christian “freedom comes by learning to be appropriately dependent.”[5]This is “the Acts’ model of Christian community” filled with“common worship, common practice, common good, and common witness.” [6]

In short, we cannot be a Christian community by belief alone. And neither can we be Christians all by ourselves. This is what our newest members are affirming this day. That our faith requires commitment and devotion to “teaching and fellowship, to the breaking of bread and the prayers,” for this is at the heart of our Christian social ethic – of our life together.

Teaching, fellowship, and the breaking of bread – it’s pretty obvious that each of these involves the work of a community – that these are communal events. But, are we to say about prayer? Isn’t that a more private petition?

Prayer is personal, yes. But, it is also corporate and communal. And yet, we often wonder what prayer accomplishes. “Does prayer work?” Peter Marty claims that this is “the question many people ask when they perceive that God is not answering their prayers. Other questions surface too. Is prayer worthwhile? Does it change anything? Am I talking to myself? Does God care about my prayers?”[7]

Marty proposes “that we radically alter the way we talk about prayer by eliminating the use of the word answer from our references to prayer outcomes. The word doesn’t fit well conceptually, and it encourages an interpretation of prayer that leans heavily toward self-interest. Prayer is not mostly about us.” [8]

Instead, and “at its most fundamental level, prayer is conversation with God, and conversations aren’t about answers. They engage a relationship. They involve give-and-take and the sharing of company. Deep conversations inspire curiosity and promote discovery. They foster honesty.” [9]

Today, we have come in honesty, humility, commitment and trust as the people of God. We have come to learn, share fellowship, break bread together, and pray. And when we do this, we participate in the restoration of Israel. May it be so and all thanks be to God both now and forever. Amen.

[1] Robert W. Wall, Acts, The New Interpreter’s Bible Commentary Volume X, ed. Leander Keck (Abingdon Press, 2002), 72.

[2]Ibid., 5.

[3] N. Graham Standish, “The Way It Used to Be: What Can First-Century Churches Teach Us Today?” Presbyterians Today, (January/February 2017), 5.

[4]Ibid., 73.

[5] Stanley Hauerwas, A Community of Character: Toward a Constructive Christian Social Ethic (Notre Dame: Notre Dame Press, 2001), 130-131.

[6]Ibid., 73.

[7] Peter W. Marty, “Prayer without Answers,” Christian Century, (April 12, 2017), 3.

[8]Ibid., 3.

[9] Ibid., 3.