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Racial, ethnic, and social diversity in the early church

I cannot quite believe that I first wrote this three years ago; it seems like yesterday. As with the debates on sexuality, the debates in the Church of England seem to be becoming intractable. The more we debate the question, the further we are from a common mind, and the more entrenched the views become. And, also as with sexuality, the Church appears to be failing to engage with the one vital resource that it has at its fingertips: scripture. What we find in the New Testament is a deliberate description of the apparently effortless diversity of the community of those following Jesus. Yet it was not in fact 'effortless'; the heated debate about gentile inclusion shows that, at one level at least, this diversity was hard-won. But the basis of it was the ultimate biblical vision found in the Jewish scriptures: that 'all nations' would be drawn to the God of Israel; salvation is 'from the Jews' (John 4.22) but it is for the whole world. And this diversity was not a result of a commitment to diversity as the end goal, but a natural by-product of 'exclusivism', the belief that 'there is no other name under heaven by which people can be saved' (Acts 4.12). Therefore all must be included in the invitation to repentance and forgiveness (Luke 24.47). So let's explore what this diverse community looks like... A good deal of contemporary debate about the nature of the church, and the challenges to reverse decline in church attendance in the West, focussed on sociological questions of reaching different groups, defined by culture, ethnicity and social status. So, for example, in contemporary discussion in the Church of England, we talk about outer estates, the support of lower income communities, the role of UKME/GMH people in leadership, the failure to engage with working class—and so on. At one level, this is just a natural reflection of the way we view the world from an analytical point of view. But it is also a reflection of a long legacy of Western views of social elites (so that there is a deep-seated assumption about who is fit to govern us), and the recent rapid social changes arising from migration and globalisation that followed a long period of social stability. Wouldn't it be interesting if we had been given a description of the early Jesus communities, categorising under the headings that we now use, so that we could compare the social-economic profile of those communities and use them as a template to evaluate our own? There would be multiple problems in such an exercise, since the categories you use reflect your wider understanding of society, and of course the socio-economic profile of wider society in the ancient world is quite different from our post-industrial and non-agrarian context. The New Testament doesn't deal in these terms, but there are two windows we are given into these questions, in which we find lists of names that give clues to the composition of the Jesus communities through the lens of their leadership. The first, shorter, list comes in Acts 13, a text which was key for me in hearing God's call into ordained ministry:

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Vigil Of Easter I (30 Mar. 2024): The Tomb In Mark, Part One

A Truncation Our Gospel for the Vigil tonight is to be Mark 16.1-7, which describes some of the women who followed Jesus coming to the tomb on the day

Egypt , Italy , Spain , Maries , Jihoceský , Czech-republic , Rome , Lazio , Greece , France , Alexandria , Al-iskandariyah

The enigma of John the Baptist

For Christians, John the Baptist remains something of a puzzle, even 2,000 years on from when he walked the earth

Egypt , Jerusalem , Israel-general- , Israel , Alexandria , Al-iskandariyah , Turkey , John-luke , Herod-antipas , John-matthew , New-testament

He Suffered Under Pontius Pilate

‘What is truth?’ Pilate asked. Truth was looking him in the eyes when he asked this.

Greece , Jerusalem , Israel-general- , Israel , Syria , Rome , Lazio , Italy , Caesarea-maritima , H-efa , Greek , Roman-judaea

Bob Arrington: A few thoughts on Good Friday and Easter

Today is Good Friday, the day on which Christians remember the crucifixion of Jesus Christ.

Rome , Lazio , Italy , Egypt , Jerusalem , Israel-general- , Israel , Ukraine , Russia , Lincoln-county , New-mexico , United-states

Remembering Joanna, the forgotten witness to Christ's resurrection

Remembering Joanna, the forgotten witness to Christ's resurrection
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Herald: Noble Silence on Good Friday

Herald: Noble Silence on Good Friday
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The Temple epicentre of conflict

The destruction of the Temple in AD 70 also impacted on the way in which the conflict leading to the events of Easter was emphasised in the emerging Christian community and its foundational documents.

Israel , Rome , Lazio , Italy , Jerusalem , Israel-general- , Galilee , Ha-afon , Syria , Herodians-mark , Jesus-matthew , Herod-antipas

The roll call of Biblical Financial evangelists (Part 2)

The roll call of Biblical Financial evangelists (Part 2)
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What's the Deal with Holy Week? 9 Things to Know and Share| National Catholic Register

What's the Deal with Holy Week? 9 Things to Know and Share| National Catholic Register
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