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CHRISTIAN COMMUNITIES IN HISTORY
When the Holy Spirit descended in power on the first believers, He automatically led them into sharing. After all, Jesus had shared a common purse with His disciples, with Judas looking after the 'money box' (John 13:29). Now, following Pentecost, the 'love of God shed abroad in their hearts' (Rom. 5:5) meant that nobody wanted to stay rich while their brother or sister was poor. No committees, no experiments, just a practical expression of simplicity, justice and love. And all who believed were together and had all things in common (Acts 2:44). They were of one heart and soul, and no one said that any of the things which he possessed was his own, but they had everything in common. There was not a needy person among them, for as many as were possessors of lands or houses sold them, and brought the proceeds and laid it at the apostles' feet; and distribution was made to each as any had need (Acts 4:32-35).
 Early Communities
After Christianity had become the official religion of the Roman Empire in the 4th century, godliness was eroded, and many spiritual souls turned to Christian community as a prophetic demonstration of how things ought to be. Early leaders like Augustine, Basil, Jerome and John Chrysostom took in others to live as extended families. The 'Desert Fathers' of the 4th century set up communities in desert areas, some of which numbered thousands. Some of their writings, e.g. by St. Antony, have survived. Out of these grew the monasteries and convents, which were to be the torchbearers of Christian community for centuries (but which often needed revitalising!). By the 6th century there were many believers living in monasteries and convents, and certain leaders drew up Rules to govern their organisation. Benedict of Nursia wrote one (c.525) which is still in use today.
The Celtic churches of Britain, which God used to re-evangelise Western Europe from around the 450s onwards, were strongly community based. They embraced poverty, purity and brotherly love, together with a reverence for God's creation. They called their monasteries muinntir, meaning 'people', where each member was cared for by an anamchara, or 'soul friend'.
From the 13th to the 18th century
From about the 1200s, groups other than monasteries began living in Christian community. The Beguines of Belgium and the Waldensians of Switzerland were well known in their day for their sharing, their righteousness and their care for the poor. Yet they were persecuted and did not last. The Brethren of a Common Life (late 14th century) in Holland actually produced one of the classic Christian books, Thomas à Kempis' Imitation of Christ. In Eastern Europe the United Brethren (15th century) had hundreds sharing all things in common.
The Reformation of the 16th century saw the final fragmentation of Roman Catholic control of the churches. Many believers followed the first Protestant champions, Luther and Calvin, into new denominations, but there were others who wanted a full-scale return to New Testament living -- including Christian community. The Swiss Brethren (from the Alps), the Mennonites (in Holland) and the Hutterites (in Eastern Europe) all founded churches based on equality and justice. The Hutterites especially had large and carefully organised communities, ran their own schools, and provided a medical service for the local area. Their craftsmen were so gifted that their trade at times rivalled Venice! Yet they were severely persecuted, and thousands died for their faith. Nevertheless God preserved a remnant, and the Hutterian Brethren (as they are now known) still exist today.
In the 17th century a huge experiment was tried in South America by some Jesuit missionaries. Faced with the horrors of genocide being practised by Spanish colonists, these missionaries gathered the Indians into communal settlements run on New Testament lines. Property was shared, the poor and widowed cared for, and craft goods were sold to provide income. At its height, this 'Holy Experiment' involved a staggering 140,000 people.
The 18th century saw the rise of the Moravian (or Herrnhuter) communities. They began in the 1720s when Count Zinzendorf opened his estates to persecuted believers, who founded a Christian community. They were fervent evangelists and great planners, so the movement spread widely, with similar communal settlements founded from Scandinavia down to South Africa. One of their missionaries was used by God to convert John Wesley.
The past two centuries
The 19th century saw a great upsurge of community activity, both Christian and secular. The main focus was the America, where vast tracts of land were available. Christian communities such as Bethel, Zoar, and the Amana Society, flourished. Another, the Harmony Society, became one of the places to visit in America, its spirituality admired and its structures copied by economists and social reformers.
Coming to the 20th century we find a whole range of Christian community models (including traditional Roman Catholic and Anglican communities) in all continents. Communist China saw the Jesus Family. Germany spawned the Bruderhof, which still exists in England and the USA. The years since World War 2 have been fertile ground for expressions of love and sharing, with young people looking for solid moral ground and for relationships that carry weight. America has produced the Community of Celebration, Reba Place, JPUSA (Jesus People USA) and a host of other smaller communities. Britain too, and many other nations, have seen groups too numerous to list, often quite small but still very committed, rise up to the challenge of laying down their life for their brothers and sisters in a prophetic life of sharing, justice, simplicity and heart relationships, all through Jesus Christ.
Taken from "The Call to a Christian Community Lifestyle", available for download as a free e-book, or in paperback for purchase online from the Jesus People Shop.
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History
