The Council of Jerusalem held in 49 AD, ten years after Jesus' resurrection, is a significant event in the history of early Christianity, representing a pivotal moment in the transition from Judaism to a religion open to all, irrespective of their ethnic background. This was the first Christian Church Council held. Although many are familiar with the Council of Nicea, very few know about the Jerusalem Council, which set the tone for settling theological issues within the Church. This event is particularly well-documented in the New Testament, primarily in the Acts of the Apostles, Chapter 15, which provides insights into the early Christian community's struggles with issues of law and grace, Jewish and Gentile identity, and the nature of the Christian mission.
The Acts 15 Account
1 But some men came down from Judea and were teaching the brothers, "Unless you are circumcised according to the custom of Moses, you cannot be saved." 2 And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to the apostles and the elders about this question. 3 So, being sent on their way by the church, they passed through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and brought great joy to all the brothers. 4 When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they declared all that God had done with them. 5 But some believers who belonged to the party of the Pharisees rose up and said, "It is necessary to circumcise them and to order them to keep the law of Moses." 6 The apostles and the elders were gathered together to consider this matter. 7 And after there had been much debate, Peter stood up and said to them, "Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. 8 And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, 9 and he made no distinction between us and them, having cleansed their hearts by faith. 10 Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? 11 But we believe that we will be saved through the grace of the Lord Jesus, just as they will." 12 And all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles. 13 After they finished speaking, James replied, "Brothers, listen to me. 14 Simeon has related how God first visited the Gentiles, to take from them a people for his name. 15 And with this the words of the prophets agree, just as it is written, 16 "'After this I will return, and I will rebuild the tent of David that has fallen; I will rebuild its ruins, and I will restore it, 17 that the remnant of mankind may seek the Lord, and all the Gentiles who are called by my name, says the Lord, who makes these things 18 known from of old.' 19 Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, 20 but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood. 21 For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues." 22 Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men among the brothers, 23 with the following letter: "The brothers, both the apostles and the elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings. 24 Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions, 25 it has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul, 26 men who have risked their lives for the name of our Lord Jesus Christ. 27 We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth. 28 For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements: 29 that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell." 30 So when they were sent off, they went down to Antioch, and having gathered the congregation together, they delivered the letter. 31 And when they had read it, they rejoiced because of its encouragement. 32 And Judas and Silas, who were themselves prophets, encouraged and strengthened the brothers with many words. 33 And after they had spent some time, they were sent off in peace by the brothers to those who had sent them. Acts 15:1-33 (ESV)
Participants
The Council included key figures from the early Christian community. Prominent among them were the Apostles Peter and Paul, who played central roles in the discussions. James, the brother of Jesus and the leader of the Jerusalem church, was also a significant figure, often seen as the council's presiding figure. Other apostles and elders of the Jerusalem church were also present, along with Paul's missionary companion, Barnabas.
Context and Purpose
The Council of Jerusalem was convened to address a growing controversy within the early Christian community, particularly concerning Gentile converts. The primary issue was whether Gentile Christians needed to observe Jewish law, especially circumcision, to be fully integrated into the Christian community. This question arose from the increasing number of Gentiles converting to Christianity, largely due to the missionary efforts of Paul and Barnabas among the Gentile populations.
The debate was not merely about circumcision but touched upon the broader question of the relationship between the new Christian movement and Jewish law and traditions. The early Christian community primarily consisted of Jews who believed Jesus was the Messiah. As such, they naturally continued to observe Jewish law. However, as the Gospel began to spread beyond Jewish communities, the question arose whether these laws were applicable to Gentile converts.
Nature of the Debate
The debate at the Council revolved around the necessity of adhering to Jewish customs, particularly circumcision, as mandated in the Law of Moses. This debate represented a deeper theological conflict about the nature of salvation and the role of the Mosaic Law for Christians.
Paul and Barnabas argued against imposing Jewish law on Gentile converts, emphasizing faith in Jesus Christ as the primary requirement for salvation. This view highlighted the universality of the Christian message and its independence from ethnic and cultural boundaries.
On the other side, some believers who belonged to the sect of the Pharisees argued that Gentiles must be circumcised and required to keep the Law of Moses. This perspective emphasized continuity with the Jewish tradition and the importance of the Law.
Decision and Outcome
The Council concluded with a compromise that reflected the inclusive vision of Christianity espoused by Paul and Barnabas while also respecting Jewish traditions. James played a crucial role in formulating this compromise. He suggested that Gentile Christians should abstain from certain practices associated with idolatry (such as eating food sacrificed to idols), from sexual immorality, from eating the meat of strangled animals, and from consuming blood (Acts 15:19-20, ESV). This decision was significant as it removed the requirement for circumcision for Gentile converts, marking a crucial step in distinguishing Christianity as a universal faith distinct from ethnic Judaism.
The Council's decision was communicated through letters sent to various Christian communities, emphasizing the spirit of unity and cooperation among the apostles and elders. This outcome reflected a balance between maintaining ties with the Jewish roots of Christianity and acknowledging the new, inclusive direction the faith was taking.
Conclusion
The Council of Jerusalem was a landmark event in the history of Christianity. It addressed critical issues about the relationship between Jewish law and the Christian faith, setting a precedent for how the church would handle doctrinal and practical disputes. By resolving the debate over circumcision and the Law, the Council paved the way for the expansion of Christianity into a global faith, transcending cultural and ethnic boundaries. The Council's decision highlighted the central Christian tenet that salvation is through faith in Jesus Christ, accessible to all, irrespective of cultural or ethnic background.
The Council of Jerusalem thus stands as a testament to the early Christian community's capacity to engage in theological reflection and make decisions that would have a lasting impact on the development of Christian identity and practice.
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