Fr Jim Cogley
The golden period of Christianity was the first three hundred years before it became the official religion of the Roman Empire. Much of what Jesus taught seems to have been followed closely during that early period after his death and resurrection. As long as Jesus’ followers were on the bottom and the edge of empire, as long as they shared the rejected and betrayed status of Jesus, they could grasp his teaching more readily. Values like non-violence and non-participation in war, simple living, inclusivity, and love of enemies could be more easily understood when Christians were gathering secretly in the catacombs, when their faith was untouched by empire, rationalization, and compromise.
Several writings illustrate an early commitment to Jesus’ teachings on simplicity and generosity. In Acts of the Apostles, we read how the early followers shared everything in common and no one claimed anything simply for his or her own use. All those in the community who were poor were regarded as equals as each one shared form his or her abundance. Another example comes from the Didache, compiled around 90 ad, where it says: ‘Share all things with your brother, and do not say that they are your own. For if you are sharers in what is imperishable, how much more in things which perish!’
The failing Roman Empire needed an emperor, and Jesus was used to fill the power gap. In effect, we Christians took Jesus out of the Trinity and made him into God on a throne. An imperial system needs law and order and clear belonging systems more than it wants mercy, meekness, or transformation. Much of Jesus’ teaching about simple living, nonviolence, inclusivity, and love of enemies became incomprehensible. Relationship—the shape of God as Trinity—was no longer as important. Christianity’s view of God changed: the Father became angry and distant, Jesus was reduced to an organizing principle, and for all practical and dynamic purposes, the Holy Spirit became the forgotten paraclete
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