Council of Jerusalem

The Council of Jerusalem or Apostolic Council was held in Jerusalem around AD 50. It is unique among the ancient pre-ecumenical councils in that it is considered by Catholics and Eastern Orthodox to be a prototype and forerunner of the later ecumenical councils and a key part of Christian ethics. The council decided that Gentile converts to Christianity were not obligated to keep most of the fasts, and other specific rituals, including the rules concerning circumcision of males. The Council did, however, retain the prohibitions on eating blood, meat containing blood, and meat of animals that were strangled, and on fornication and idolatry, sometimes referred to as the Apostolic Decree or Jerusalem Quadrilateral. The purpose and origin of these four prohibitions is debated.

Accounts of the council are found in Acts of the Apostles chapter 15 (in two different forms, the Alexandrian and Western versions) and also possibly in Paul's letter to the Galatians (chapter 2). Some scholars dispute that Galatians 2 is about the Council of Jerusalem, while others have defended this identification.

Historical background

The Council of Jerusalem is generally dated to 48 AD, roughly 15 to 25 years after the crucifixion of Jesus, between 26 and 36 AD. Acts 15 and Galatians 2 both suggest that the meeting was called to debate whether or not male Gentiles who were converting to become followers of Jesus were required to become circumcised; the rite of circumcision was considered execrable and repulsive during the period of Hellenization of the Eastern Mediterranean, and was especially adversed in Classical civilization both from ancient Greeks and Romans, which instead valued the foreskin positively.

At the time, most followers of Jesus (which historians refer to as Jewish Christians) were Jewish by birth and even converts would have considered the early Christians as a part of Judaism. According to scholars, the Jewish Christians affirmed every aspect of the then contemporary Second Temple Judaism with the addition of the belief that Jesus was the Messiah. Unless males were circumcised, they could not be God's People. The meeting was called to decide whether circumcision for gentile converts was requisite for community membership since certain individuals were teaching that you are circumcised according to the custom of Moses, you cannot be saved".

Issues and outcome

The purpose of the meeting, according to Acts, was to resolve a disagreement in Antioch, which had wider implications than just circumcision, since circumcision is the "everlasting" sign of the Abrahamic covenant (). Some of the Pharisees who had become believers insisted that it was "needful to circumcise them, and to command hemto keep the law of Moses" (KJV).

The primary issue which was addressed related to the requirement of circumcision, as the author of Acts relates, but other important matters arose as well, as the Apostolic Decree indicates. The dispute was between those, such as the followers of the "Pillars of the Church", led by James, who believed, following his interpretation of the Great Commission, that the church must observe the Torah, i.e. the rules of traditional Judaism, and Paul the Apostle, who believed there was no such necessity. The main concern for the Apostle Paul, which he subsequently expressed in greater detail with his letters directed to the early Christian communities in Asia Minor, was the inclusion of Gentiles into God's New Covenant, sending the message that faith in Christ is sufficient for salvation. (''See also'' Supersessionism, New Covenant, Antinomianism, Hellenistic Judaism, and Paul the Apostle and Judaism)

At the council, following advice offered by Simon Peter ( and ), Barnabas and Paul gave an account of their ministry among the gentiles (), and the apostle James quoted from the words of the prophet Amos (, quoting ). James added his own words to the quotation: "Known to God from eternity are all His works" and then submitted a proposal, which was accepted by the Church and became known as the Apostolic Decree:

sets out the content of the letter written in accordance with James' proposal.

The Western version of Acts (see Acts of the Apostles: Manuscripts) adds the negative form of the Golden Rule ("and whatever things ye would not have done to yourselves, do not do to another").

This determined questions wider than that of circumcision, particularly dietary questions, but also fornication and idolatry and blood, and also the application of Biblical law to non-Jews. It was stated by the Apostles and Elders in the council: "the Holy Spirit and we ourselves have favored adding no further burden to you, except these necessary things, to abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication. If you carefully keep yourselves from these things, you will prosper." (Acts 15:27–28) And this Apostolic Decree was considered binding on all the other local Christian congregations in other regions. (''See also'' Biblical law directed at non-Jews, Seven Laws of Noah, Biblical law in Christianity, and Ten Commandments in Christianity)

The writer of Acts gives an account of a restatement by James and the elders in Jerusalem of the contents of the letter on the occasion of Paul's final Jerusalem visit, immediately prior to Paul's arrest at the temple, recounting: "When we had come to Jerusalem, the brothers received us gladly. On the following day Paul went in with us to James, and all the elders were present." (Acts 21:17–18, ESV) The elders then proceed to notify Paul of what seems to have been a common concern among Jewish believers, that he was teaching Diaspora Jewish converts to Christianity "to forsake Moses, telling them not to circumcise their children or walk according to our customs." They remind the assembly that, "as for the Gentiles who have believed, we have sent a letter with our judgment that they should abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality". In the view of some scholars, the reminder of James and the elders here is an expression of concern that Paul was not fully teaching the decision of the Jerusalem Council's letter to Gentiles, particularly in regard to non-strangled kosher meat, which contrasts with Paul's advice to Gentiles in Corinth, to "eat whatever is sold in the meat markets" (1 Corinthians 10:25).

Historicity

The description of the Apostolic Council in Acts 15, generally considered the same event described in Galatians 2, is considered by some scholars to be contradictory to the Galatians account. The historicity of Luke's account has been challenged, and was rejected completely by some scholars in the mid to late 20th century. However, more recent scholarship inclines towards treating the Jerusalem Council and its rulings as a historical event,"There is an increasing trend among scholars toward considering the Jerusalem Council as historical event. An overwhelming majority identifies the reference to the Jerusalem Council in Acts 15 with Paul's account in Gal. 2.1–10, and this accord is not just limited to the historicity of the gathering alone but extends also to the authenticity of the arguments deriving from the Jerusalem church itself.", Philip, "The Origins of Pauline Pneumatology: the Eschatological Bestowal of the Spirit", Wissenschaftliche Untersuchungen zum Neuen Testament 2, Reihe, p. 205 (2005). Mohr Siebeck. though this is sometimes expressed with caution. Bruce Metzger's ''Textual Commentary on the Greek New Testament'' includes a summary of current research on the topic as of about 1994:

Interpreting the Council's decision

James's "Apostolic Decree" was that the requirement of circumcision for males was not obligatory for Gentile converts, possibly in order to make it easier for them to join the movement. However, the Council did retain the prohibitions against Gentile converts eating meat containing blood, or meat of animals not properly slain. It also retained the prohibitions against "fornication" and "idol worship". The Decree may have been a major act of differentiation of the Church from its Jewish roots.

'' The Jewish Encyclopedia'' states:

'' The Jewish Encyclopedia'' also states:

The ''Catholic Encyclopedia'' article o
Judaizers
states:

Joseph A. Fitzmyer disputes the claim that the Apostolic Decree is based on the Noahide laws () and instead proposes as the basis for it (see also Leviticus 18). He also argues that the decision was meant as a practical compromise to help Jewish and Gentile Christians to get along, not a theological statement intended to bind Christians for all time.

According to the 19th-century Roman Catholic Bishop Karl Josef von Hefele, the Apostolic Decree of the Jerusalem Council "has been obsolete for centuries in the West", though it is still recognized and observed by the Eastern Orthodox Church.Karl Josef von Hefele'
commentary on canon II of Gangra
notes: "We further see that, at the time of the Synod of Gangra, the rule of the Apostolic Synod with regard to blood and things strangled was still in force. With the Greeks, indeed, it continued always in force as their Euchologies still show. Balsamon also, the well-known commentator on the canons of the Middle Ages, in his commentary on the sixty-third Apostolic Canon, expressly blames the Latins because they had ceased to observe this command. What the Latin Church, however, thought on this subject about the year 400, is shown by St. Augustine in his work Contra Faustum, where he states that the Apostles had given this command in order to unite the heathens and Jews in the one ark of Noah; but that then, when the barrier between Jewish and heathen converts had fallen, this command concerning things strangled and blood had lost its meaning, and was only observed by few. But still, as late as the eighth century, Pope Gregory the Third (731) forbade the eating of blood or things strangled under threat of a penance of forty days. No one will pretend that the disciplinary enactments of any council, even though it be one of the undisputed Ecumenical Synods, can be of greater and more unchanging force than the decree of that first council, held by the Holy Apostles at Jerusalem, and the fact that its decree has been obsolete for centuries in the West is proof that even Ecumenical canons may be of only temporary utility and may be repealed by disuse, like other laws." Acts 28 Hyperdispensationalists, such as the 20th century Anglican E. W. Bullinger, would be another example of a group that believes the decree (and everything before Acts 28) no longer applies.

See also

* Ancient church councils (pre-ecumenical)
* Antinomianism
* Biblical law in Christianity
* Binding and loosing
* Brotherly love (philosophy)
* Christian ethics
* Christian Torah-submission
* Circumcision controversy in early Christianity
* Circumcision in the Bible#In rabbinic literature
* Circumcision in the Bible
* Jewish Christians
* Joint Declaration on the Doctrine of Justification
* Judaizers
* Legalism (theology)
* New Perspective on Paul
* Pauline Christianity
* Restorationism (Christian primitivism)

Footnotes

*
* Robert Eisenman in ''James the Brother of Jesus'' identifies Paul with Ananias the Jewish merchant (as described by Josephus
Jewish Antiquities 20.2.3–4
, who proselytized Gentiles teaching them that faith in God is superior to circumcision.
* There are two major versions of Acts: Alexandrian and Western; with preference generally given to the Alexandrian, see Bruce Metzger's ''Textual Commentary on the Greek New Testament'' which has for the Western 15:2, "for Paul spoke maintaining firmly that they should stay as they were when converted; but those who had come from Jerusalem ordered them, Paul and Barnabas and certain others, to go up to Jerusalem to the apostles and elders that they might be judged before them about this question."
* According to Bruce Metzger's ''Textual Commentary on the Greek New Testament'': "the Apostolic Decree 5.29, 15.20, 21.25... contain many problems concerning text and exegesis"; "it is possible ... (fornication means) marriage within the prohibited Levitical Degrees (), which the rabbis described as "forbidden for ''porneia''", or mixed marriages with pagans (; also compare ), or participation in pagan worship which had long been described by Old Testament prophets as spiritual adultery and which, in fact, offered opportunity in many temples for religious prostitution"; "An extensive literature exists on the text and exegesis"; NRSV has things polluted by idols, fornication, whatever has been strangled, blood; NIV has food polluted by idols, sexual immorality, meat of strangled animals, blood; Young's has pollutions of the idols, whoredom, strangled thing, blood; Gaus' '' Unvarnished New Testament'' has pollution of idolatrous sacrifices, unchastity, meat of strangled animals, blood; NAB has pollution from idols, unlawful marriage, meat of strangled animals, blood. Karl Josef von Hefele'
commentary on canon II of Gangra
notes: "We further see that, at the time of the Synod of Gangra, the rule of the Apostolic Synod with regard to blood and things strangled was still in force. With the Greeks, indeed, it continued always in force as their Euchologies still show. Balsamon also, the well-known commentator on the canons of the Middle Ages, in his commentary on the sixty-third Apostolic Canon, expressly blames the Latins because they had ceased to observe this command. What the Latin Church, however, thought on this subject about the year 400, is shown by St. Augustine in his work Contra Faustum, where he states that the Apostles had given this command in order to unite the heathens and Jews in the one ark of Noah; but that then, when the barrier between Jewish and heathen converts had fallen, this command concerning things strangled and blood had lost its meaning, and was only observed by few. But still, as late as the eighth century, Pope Gregory the Third (731) forbade the eating of blood or things strangled under threat of a penance of forty days. No one will pretend that the disciplinary enactments of any council, even though it be one of the undisputed Ecumenical Synods, can be of greater and more unchanging force than the decree of that first council, held by the Holy Apostles at Jerusalem, and the fact that its decree has been obsolete for centuries in the West is proof that even Ecumenical canons may be of only temporary utility and may be repealed by disuse, like other laws."
* Hillel the Elder when asked by a Gentile to teach the whole Torah while standing on one foot cited the negative form of the Golden Rule, also cited in Tobitbr>4:15
Jesus in , part of the Sermon on the Mount, cited the positive form as summary of the " Law and Prophets".
* Whether or not is a record of the Council of Jerusalem or a different event is not agreed. Paul writes of laying his gospel before the others "privately", not as in a Council. It has been argued that Galatians was written as Paul was on his way to the council (see Paul the Apostle). Raymond E. Brown in ''Introduction to the New Testament'' argues that they are the same event but each from a different viewpoint with its own bias.
* Acts 16 says Paul personally circumcised Timothy, even though his father was Greek, because his mother was a Jewish believer, i.e. a Jewish Christian.
* Some took "freedom in Christ" to mean lawlessness, for example, .
* Possibly a reference to the Ebionites
*
* Hans Conzelmann
* Christopher Rowland, ''Christian Origins'' (SPCK 1985) p. 234

References

Further reading

* Badenas, Robert. ''Christ the End of the Law, Romans 10.4 in Pauline Perspective'', 1985
* Brown, Raymond E. ''An Introduction to the New Testament''. Anchor Bible Series, 1997. .
* Bruce, Frederick Fyvie. ''Peter, Stephen, James and John: Studies in Early Non-Pauline Christianity''
* Bruce, Frederick Fyvie. ''Men and movements in the primitive church: Studies in early non-Pauline Christianity''
* Clark, A.C. ''The Acts of the Apostles'', A critical edition with Introduction and Notes on selected passages, Oxford, Clarendon Press, 1933
* Dunn, James D.G. "The Incident at Antioch ()," '' JSNT'' 18, 1983, pg 95–122
* Dunn, James D.G. ''Jesus, Paul and the Law'',
* Dunn, James D.G. ''The Theology of Paul's Letter to the Galatians'' 1993
* Dunn, James D.G. ''The Theology of Paul the Apostle'' Eerdmans 1997
* Ehrman, Bart D. ''Lost Christianities: The Battle for Scripture and the Faiths We Never Knew'' 2003
* Eisenman, Robert, 1997. ''James the Brother of Jesus: The Key to Unlocking the Secrets of Early Christianity and the Dead Sea Scrolls.'' A cultural historian's dissenting view based on contemporary texts.
* Elsner, Jas. ''Imperial Rome and Christian Triumph: Oxford History of Early Non-Pauline Christianity'' 1998
* Gaus, Andy. ''The Unvarnished New Testament'' 1991
* Keener, Craig S. Acts: An Exegetical Commentary: Volume 3, 15:1–23:35. Grand Rapids: Baker, 2014.
* Kim, Seyoon ''Paul and the New Perspective: Second Thoughts on the Origin of Paul's Gospel'' 2001
*
* Maccoby, Hyam. ''The Mythmaker: Paul and the Invention of Christianity''. New York: Harper & Row, 1986. .
* MacDonald, Dennis Ronald, 1983. ''The Legend and the Apostle: The Battle for Paul in Story and Canon'' Philadelphia: Westminster Press.
* Metzger, Bruce M. ''A Textual Commentary on the Greek New Testament'' 1975
* Mount, Christopher N. ''Pauline Christianity: Luke-Acts and the Legacy of Paul'' 2001
* Ropes, J.H., ''The Text of Acts'', Vol. III; ''The Beginnings of Christianity: Part I: The Acts of the Apostles'', London: MacMillan & Co., Ltd., 1926
* Sanders, E.P. ''Paul and Palestinian Judaism: A Comparison of Patterns of Religion'' 1977
* Sanders, E.P. ''Paul the Law and the Jewish People'' 1983
* Sanders, E.P. ''Jesus and Judaism'', Fortress Press, 1987,
* Savelle, Charles. “A Reexamination of the Prohibitions in Acts 15.” Bibliotheca Ssacra 161 (2004): 449–68.
* Simon, Marcel. ''The Apostolic Decree and its Setting in the Ancient Church.'' Bulletin of the John Rylands Library, LII (1969–70), pp. 437–460
* Telfer, W. ''The Didache and the Apostolic Synod of Antioch'' The Journal of Theological Studies, 1939, pp. 133–146, 258–271
* Westerholm, Stephen. ''Perspectives Old and New on Paul: The "Lutheran" Paul and His Critics'' 2003
* Wright, N.T. ''What Saint Paul Really Said: Was Paul of Tarsus the Real Founder of Christianity?'' 1997

External links

NA26 Greek Acts 15








New Perspective on Paul

{{DEFAULTSORT:Council Of Jerusalem
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1st century in Jerusalem
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50s in the Roman Empire
Acts of the Apostles
Ancient Christian controversies
Christianity in Jerusalem
Christian terminology
Commandments
Judaism in the New Testament
Biblical law
Mosaic law in Christian theology
James, brother of Jesus
Saint Peter