Winter 1994 - Quarterly Review

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anticipated change brought on by technology has finally made its permanent impact by creating a world economy, most dramatically felt by those in the old industrial world in the shift of unskilled jobs to countries with cheap labor. One often hears Jesus' words "The poor you will have with you always" uttered as a declaration of resignation. This story suggests that Dorcas and the church at Joppa took Jesus' words as a call to mission. It is fitting that Peter's last demonstration of the Spirit's power in Judea is a resurrection. The similarity of the miracles in Acts with Jesus' miracles is Luke's evidence that the same Spirit empowers both. Luke lets us know that Dorcas was also called Tabitha. which is the name Peter uses to call her back to life, recalling "Talitha," the word Jesus used in raising Jairus's daughter (Mark 5:41; Luke 8:54). What a wonderful story for the Church, especially in Easter, the season of Resurrection when we remember that we who know Christ's suffering, who follow him in sacrificial love, will also participate in his resurrection! Dorcas's resurrection recalls not only Jairus's daughter, but Lazarus as well and the promise of Jesus: "I am the resurrection and the life, [she] who believes in me though she die, yet shall she live" (John 11:25). Dorcas, "full of good works and acts of charity," is not forgotten by her Lord. The Gospel lesson for this Sunday offers a wonderful supporting text. It is a Good Shepherd passage, where Jesus says, "My sheep hear my voice and I know them, and they follow me; and I give them eternal life, and they shall never perish, and no one shall snatch them out of my hand" (John 10:27-29). Acts 11:1-18 Chapter 10, the conversion of Cornelius, is required reading for understanding this scene. If Acts is the record of transitions, Cornelius is a pivotal story. Chapter 10 is too long to read as a lection in worship. Perhaps 11:1-18 was chosen because it serves as a summary of the incredible event along with the Church's surprising reaction. What happened was that Peter did what he never imagined he would ever do; he ate with Gentiles and thus broke the Law (10:28). Actually chapter 10 does not state that he ate with Gentiles. It says 440 QUARTERLY REVIEW / WINTER <strong>1994</strong>-95
after he baptized Cornelius and his household they invited him to remain with them, and he did. It is at the beginning of chapter 11 with these words "Why did you go to uncircumcised men and eat with them?" (11:3) that we learn of the scandal. Later, at the Jerusalem Conference (chapter 15), Paul will argue that Gentiles do not need to adopt Jewish dietary laws to be considered Christians. James, the brother of Jesus, who, by the 15th chapter has assumed sole leadership in the Church, rules in favor of Paul. James's sudden prominence at the Jerusalem Council makes one wonder if the Cornelius incident had something to do with Peter's loss of power. The Church's reluctance to follow the Spirit's lead can be seen in Galatians 2:1-12. Paul tells the Galatians that he rushed from Jerusalem to tell the Christians at Antioch, an inclusive congregation, that they were now full members of the Church, Peter and Barnabas were also there to join the celebration. When the delegation from the Jerusalem church arrived, they refused to sit at the same table with Gentile Christians; and Peter and Barnabas joined them in segregation. Paul was enraged and "opposed" Peter to his face. One could preach a series of sermons on the texts in the New Testament that deal with table manners. In the Gospels, Jesus' table guests or hosts are of primary concern to his detractors and to the Evangelist as well. Jesus' parables of the kingdom are frequently banquet parables. In Corinth, table manners are a major issue. Galatians tells us about Antioch, and now here in Acts Peter is called on the carpet for eating with Gentiles. This text gives the preacher the chance to explore the meaning of the Lord's Supper as the meal at which we demonstrate our unity in Christ, That understanding is encompassed in the "Eucharist," the eschatological meal in which we anticipate his coming in glory when we will all eat at his heavenly banquet. The Gospel lection (John 13:31-35) just happens to be John's version of the Last Supper, at which he gives the disciples the "new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another" (John 13:34). What constitutes love between our brothers and our sisters? The Jerusalem Council passed a resolution, based on Paul's argument and Peter's testimony, that God loves the Gentiles and they should be part of the Church. They are now our brothers and sisters. The New Testament record seems to reveal the early Church had the same ACTS IN EASTER 441
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Quarterly Review/Winter 1994 A Jour
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Quarterly Review A Journal of Theol
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Vol. 14, No. 4 WINTER 1994-95 Conte
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eality—from which emerges a real,
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T. M.Hinga Christology and Various
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territories, the Holy See accepted
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affected Africa in all spheres of l
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As far as the independent churches
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voiceless a voice, the powerless po
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of Christ, they have sought to deco
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Selected Bibliography Barrett, D. B
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"To know what was generally believe
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her nature. The appeal is based upo
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monthly round of praise and petitio
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93. How can a sinner know / His sin
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Section VI. Suffering (Nos. 320-330
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Out of a total of 525 items, we lis
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The Glory of the Triune God (Nos. 5
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515. Out of the depths I cry to you
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e noted and explained, if possible.
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of our Trinitarian faith in both co
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Methodist Church and the associated
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2. On the Wesley Hymnody in General
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Notes 1. See L. Jesse Lemisch, ed.,
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Gayle Carlton Felton Good News to t
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Page 118 and 119: Vol. 14, No. 3 FALL 1994 Contents I
Page 120 and 121: Index of Authors Ronald J. Allen, 2
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Winter 1994 - Quarterly Review

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