Easter 2B (Acts 4:32-35)

To let go of a sense of possession, particularly in our time, is a scary thought to have. This entire idea of giving up possessions is countercultural. It can also easily and immediately trigger shadows of socialism and communism. (Some might argue Marx got his idea from the Book of Acts!) Today’s lesson gives us so much to talk about and to react to.  

Before we go there, let’s remain curious and see what actually inspired the whole group of people in the lesson to sell their lands and houses. It didn’t just happen automatically on their own. That they listened to the apostles’ testimony to the resurrection was the beginning but it was really “great grace” that was upon them all united them of “one heart and soul.” This great grace which comes from the resurrection of Christ transforms people. It doesn’t let people stay who they used to be but changes their whole being to the point they do something wild. This transformation is both personal and communal, which is to say it’s not one person’s ideology that can be imposed on others. Personal and communal transformations take place together in one heart and soul. 

Now, I would like us to reflect on what it means to cling to possessions. Our desire to possess in its very nature is self-protective (overprotective!). Facing changes in all things produces anxiety about our own existence because we know we change as we age. What do we hold onto material things? We need security, safety, and comfort for our being. What becomes problematic is when we let our existence depend on these material things that are also changing. These are necessary for life but we cling to them as if our lives depend on them. We become attached to material things as if they can sustain our existence. 

Let’s not be mistaken that the object of our clinging is only limited to material things. What we cling onto out of existential anxiety is our superficial identities such as race, gender, class, age, and sexual orientation as if these categories define who we really are. These are informative of our historical backgrounds but do not accurately inform us who we are in relation to others. When we are so attached to these superficial labels, we become so protective of them that we deny anything that is different and diverse from them. Because X is diverse from Ys, X is rejected and scapegoated. This X can be anyone and anything who is small in numbers. This exclusion of X somehow tricks Ys as if in doing so their identity becomes more complete and secure. But in reality, it becomes toxic, unhealthy, and self-destructive because those superficial identities eventually disappear and another outlier Z appears when we really get to know each other and build a personal relationship.

What makes us authentically human is our ability to see through the superficial identities that we possess. That “great grace” of the resurrection gives us this ability to see through our own superficial identities we have been clinging to. It liberates us from our attachment to who we think we are. The resurrection which always takes place after the death of our old selves frees us from all this clinging and attachment. Material things as well as superficial labels neither renew or protect our existence. Only in the mystery of the resurrection, we find rest and peace. Only in our union with God, our existential anxiety ceases as St Augustine says, “...our heart is restless until it rests in you.” (Confessions, I.i.(1)) 

Two spiritual practices that can awaken our resurrected nature which we received in baptism: 1) Empty our belongings day by day. We can either chuck it or give it to someone in need. Empty our closets, bookcases, storages, and garages. It’s like spiritual distancing from our attachment to material things. 2) Find similarities in people who are superficially diverse from us. In other words, we empty our superficial identities to be filled with our resurrected nature. When we keep these spiritual practices in our daily lives, we can then envision God’s beloved community.