Jesus and Community

Jesus and Community, Gerhard Lohfink (translated by john P. Galvin. Fortress Press (ISBN: 9780800618025) 1984.

Summary: How Jesus fulfilled Israel’s call, first in the contrast society of the Twelve, and then in early Christian communities.

One of my delightful discoveries as a Christian was that faith was not just a “me and Jesus” thing. Contrary to Western individualism, I discovered that Christian faith was social, that I was called into God’s new society. This meant not only mutual support of one another but that in some ways, we were intended to be a visible model of Jesus coming kingdom. But where does all this come from in the teaching and ministry of Jesus? So often, my sources were Acts and Paul’s letters. In this book, Gerhard Lohfink affirms the social dimension of Christianity and how this was realized in the teaching and ministry of Jesus.

Besides his Introduction and Postscript, the book consists of four chapters. Lohfink begins by emphasizing Jesus mission to Israel as the People of God. John prepared the way by calling this people to repentance. Early in Jesus’ ministry he calls twelve, many from John’s followers, prophetically harking back to Israel’s twelve tribes. His healing works proclaimed the coming of God’s kingdom rule as did his model prayer. But what about the Gentiles? Salvation was for them, but they would see the light through Israel. Yet in the end, Israel’s leaders rejected Jesus. Yet Jesus fulfilled Israel’s destiny as God’s people both through his atoning death for all and through the community of disciples who become the nucleus of this redeemed People of God.

Since the disciples are so important, Lohfink focuses the second chapter on them. He observes that there is a circle of disciples beyond the twelve, including women. The Sermon on the Mount sets forth for these disciples a vision of the new social order of God’s people they represent. Those who do God’s will are Jesus new family. But in it, there is but one father, with no patriarchal domination. It is a society that turns from violence. Yet this new social order is a light burden, one borne with Jesus the servant an his people. However it also anticipates the eschatological fulfillment of Israel’s destiny to bless the nations as the city on the hill.

But what happened following the ascension of Jesus to rule at God’s right hand? This is the focus of chapter three. Returning to Jerusalem, the disciples began to live out the reality of this renewed people of God, awaiting the return of the king, which they believed imminent. Empowered by the Holy Spirit, they continue to do the powerful works of Jesus. Social barriers fall as all share in this empowering presence. Lohfink highlights their distinctive “togetherness,” citing twenty-three references in the New Testament. Their mutual care and love for each other sets them apart as a “contrast society.” They become a sign for the nations.

Finally, chapter four draws on early Christian writings to delineate how Christian communities continued this vision of the people of God as “contrast societies.” The were marked as one new people from among the peoples of the empire. They received grace both to heal and to die as martyrs. Fraternal care meant there were no needy and believers looked after each other’s welfare. As a contrast society, their moral standards set them apart from the rest of society as did their exclusive allegiance to God among the gods. Likewise, their renunciation of violence led to the refusal of military service. These aspects of being a contrast society led to attacks and persecution. Yet their life heralded God’ in-breaking reign and continued to draw many.

Lohfink’s postscript poses the question of when the church ceased to see itself as a contrast society, heralding God’s in-breaking kingdom. He believes the turning point was Constantine, and particularly Augustine’s City of God. Not only does Augustine portray the two cities in a kind of side by side stasis through history. He also portrays the kingdom as entirely future and transcendent, not imminent.

Lohfink’s study offers a picture of Christian community captivated by a great work of God through Christ in the people of God. Through that grace, in both love and the Spirit’s power, they stood out as a contrast society. Implicit in all this, is why is this not so today? Lohfink, acting on his theological work, joined and helped lead an intentional Christian community. And the book shows us a vision that goes back to Jesus and how the disciples turned that vision into dynamic praxis. In my life, I’ve watched church growth movements give way to political influence, while becoming increasing bankrupt spiritually and morally. This work, ironically from 1984, calls us from these spiritual dystopias back to the gospel of the kingdom of God for the People of God.