In the Book of Acts there are special passages that, as it were, sum up everything said before, and at the end of the second chapter of the book we see exactly such a passage. It would seem that, considering how much happened during the time described in the first chapters of the book, this summary should have concerned some...
In the Book of Acts there are special passages that, as it were, sum up everything said before, and at the end of the second chapter of the book we see exactly such a passage. It would seem that, considering how much happened during the time described in the first chapters of the book, this summary should have concerned some fundamentally important things - for example, the Ascension or Pentecost, since in the end those very events determined the existence of the Church itself.
But the author of the book speaks about something else: he simply tells about the life of the Church at that time, about the process of its existence, its dwelling in the world - and its dwelling in the Kingdom. It is no accident that the passage speaks of the breaking of bread, prayer, and fellowship with the apostles. This was the life of the Kingdom in the early Christian Church, and so it remains today. Nothing new was invented, and nothing new could have been invented, because the Savior Himself defined this life during the Last Supper.
But community life was more tightly knit than ours is today. Of course, the text hardly speaks of some common life like that characteristic of medieval monasteries, which often resembled large dormitories. Such forms of shared life were not very characteristic of Jewish life.
But there was something else: a community fund, replenished by generous donations from wealthy brothers, a community fund from which everyone in need could receive help. Of course, the Synagogue in every age was also marked by charity. But here, it seems, there is something more than charity as such - here there is poverty in the sense in which the prophets spoke of it, poverty as a spiritual state and not as a material condition. The recognition of the simple fact that everything belonging to you is yours only conditionally, until it becomes more needed by one of your brothers. The understanding that unconditional ownership on earth does not exist - here there is only the right of use, determined by concrete circumstances, circumstances that require us to consider nothing our own and to use everything that is needed. And this is the projection of the life of the Kingdom into society, a life where there is nothing of one's own; and if there is, then it is a lost life. Whoever wants to keep his life for himself loses it, as the Savior Himself says, but whoever gives it to Christ, making it part of the Kingdom, receives it back in a fullness unimaginable in an untransformed world.
The community life of the first Christians was a kind of practice in the life of the Kingdom. After all, it is better to get used to the new life as early as possible, so that later, when the Kingdom is revealed in all its fullness, one may enter it as naturally as possible for a fallen person.
