I see parts of the essential thesis of this piece was advanced in Brian J. Capper, ‘Reciprocity and the Ethics of Acts,’ in I. Howard Marshall and David Peterson, eds., Witness to the Gospel: The Theology of Acts (Grand Rapids, MI: Eerdmans, 1998), pp. 499–518. However, what is striking for me is that Capper's work took him in the direction of interpreting the property-sharing of Acts 2-6 as embracing a bipartitie structure, the inner group practising a full community of property which forms a precedent for Christian monasticism, or what Capper and his student Timothy J. M. Ling call 'virtuoso religion' (a category derived from Weber). I find the practical precedent is ignored in Protestant theology, and that there is much to learn from e.g. Capper's ‘Essene Community Houses and Jesus’ Early Community,’ in James H. Charlesworth, ed., Jesus and Archaeology, (Grand Rapids: Eerdmans, 2006), pp. 472–502; also his ‘John, Qumran and Virtuoso Religion’, in Mary L. Coloe and Tom Thatcher (eds.), John, Qumran and the Dead Sea Scrolls: Sixty Years of Discovery and Debate (Atlanta: Society of Biblical Literature, 2011), pp. 93–116 and ‘John, Qumran and Virtuoso Religion’, in Mary L. Coloe and Tom Thatcher (eds.), John, Qumran and the Dead Sea Scrolls: Sixty Years of Discovery and Debate (Atlanta: Society of Biblical Literature, 2011), pp. 93–116. I see he also still advancing these ideas in articles in Qumran Chronicle, Krakow.
I see parts of the essential thesis of this piece was advanced in Brian J. Capper, ‘Reciprocity and the Ethics of Acts,’ in I. Howard Marshall and David Peterson, eds., Witness to the Gospel: The Theology of Acts (Grand Rapids, MI: Eerdmans, 1998), pp. 499–518. However, what is striking for me is that Capper's work took him in the direction of interpreting the property-sharing of Acts 2-6 as embracing a bipartitie structure, the inner group practising a full community of property which forms a precedent for Christian monasticism, or what Capper and his student Timothy J. M. Ling call 'virtuoso religion' (a category derived from Weber). I find the practical precedent is ignored in Protestant theology, and that there is much to learn from e.g. Capper's ‘Essene Community Houses and Jesus’ Early Community,’ in James H. Charlesworth, ed., Jesus and Archaeology, (Grand Rapids: Eerdmans, 2006), pp. 472–502; also his ‘John, Qumran and Virtuoso Religion’, in Mary L. Coloe and Tom Thatcher (eds.), John, Qumran and the Dead Sea Scrolls: Sixty Years of Discovery and Debate (Atlanta: Society of Biblical Literature, 2011), pp. 93–116 and ‘John, Qumran and Virtuoso Religion’, in Mary L. Coloe and Tom Thatcher (eds.), John, Qumran and the Dead Sea Scrolls: Sixty Years of Discovery and Debate (Atlanta: Society of Biblical Literature, 2011), pp. 93–116. I see he also still advancing these ideas in articles in Qumran Chronicle, Krakow.