REV DR CHRIS PORTER
“I now realise how true it is that God does not show favouritism” Acts 10:34
In the book of Acts, Luke repeatedly recounts situations where social boundaries and barriers are broken down by the gospel that is rapidly spreading throughout the Levant. But within the narrative these boundaries are not so easily dissolved, and one particularly pernicious division repeatedly returns to the early church: the distinction between Jew and Gentile. Readers first encounter this distinction and subsequent dissolution of the barrier in Acts 10 and 11, as Peter entertains a visitation request from a Gentile God-fearer—Cornelius—and is subsequently challenged in Jerusalem.
Indeed, this first encounter provides a good paradigm for how social boundaries are broken down, and it occurs at two levels. First, at a human level, the degree of inter-group prejudice is confronted at a personal level and reduced from inter-group interaction to inter-personal interaction by face-to-face contact and conversation. Peter dares to enter Cornelius’ house and eat with him—in transgression of the law (Acts 10:28).
Second, at a level out of human control, the dissolution of the previous inter-group boundary is initially challenged by Peter’s dreams and then confirmed by the presence of the Spirit. We read that just like the other disciples the Spirit was poured out on these Gentile believers (Acts 10:45-46).
Subsequently the dissolution of the inter-group boundary is further confirmed by group witness and consultation (Acts 11:15-18).
While one of these tiers—the sending of the Spirit— is clearly out of human control, the other provides a helpful paradigm for reducing inter-group conflict and boundaries in our world, especially for Christians as we are called to be peace makers and to love one another. This is particularly valuable in this time with the increase of social media silos and ongoing interpersonal isolation from pandemic lockdowns. Truly, it appears that our societies are going to emerge from this pandemic more fractured than united.
The paradigm for reducing social conflict that Acts sets forth is helpful here, and indeed it is strongly reinforced by a series of studies on inter-group conflict and prejudice reduction from Matthew Hornsey and Michael Hogg (1999, 2000a, 2000b, 2000c).
But what does it look like in practice? One approachable example comes from the Boogie-woogie singer and pianist Daryl Davis, who found himself as a lone African-American in close friendship with many members and ex-members of the Klu Klux Klan— despite his obvious Blackness.
In Accidental Courtesy, a documentary on his life, one poignant moment comes when he talks about his motivation for cultivating friendships with Klansmen. There the overriding question he asks is “How can you hate me if you don’t even know me?” From sitting down in a bar with Klansmen, to being invited into their home, this question—and the associated interpersonal interaction—drives the conversation at hand. The results show how successful it is, as Davis displays a wardrobe full of Klan robes that were given to him after members had left the Klan.
Daryl Davis follows the pattern set out in Acts, of reducing inter-group prejudice to the level of personal interaction.
As we engage in evangelism with friends and neighbours, we too can follow the pattern of Acts in interacting with others as individuals, rather than as group representatives. Perhaps even more critically we can interact with members of other traditions as individuals as well, to understand them and their motivations rather than caricaturing them as a stereotype
We—above all—are called to be peacemakers in our society fractured by social media silos and isolation, and to love one another as Christ has loved us. By this everyone will know what we are His disciples.
Rev Dr Chris Porter is a Postdoctoral Research Fellow at Trinity College, Melbourne