The Council of Jerusalem
The Council at Jerusalem ~50A.D is not always considered the first ecumenical council, but many Catholics do define and classify it as the first council of the Church. The prime account of this council can be found in the book of Acts, chapter 15.
Brief Summary:
This council decided that Gentile converts to Christianity were not obligated to keep the Law of Moses regarding circumcision, but did retain certain prohibitions on eating meat sacrificed in pagan rites, fornication, and idolatry.
Historical Context:
The Apostles and converts to Christianity continued to conform to Jewish customs; for example, observing a distinction between clean and unclean food, not entering the home of Gentiles and eating with them, etc.
A sect of Pharisees who converted to Christianity in the early Church held strongly to the observance of the Mosaic Law regarding circumcision. They believed it was necessary for salvation and so obligated Gentile converts to be circumcised.
The admission of the Gentiles into the Church provokes a crisis.
When the Gospel reached the Gentiles by means of preaching, questions arose as to the Gentiles position with respect to the Mosaic Law. Were they bound to observe it? What conduct should the Jews have toward Gentile converts? How was the Church to embrace all nations and not remain a national institution?
Peter's vision.
In Acts 10:9-16, Peter had a vision in which he saw all manner of animals. A voice told him to kill and eat, but Peter declined saying that he has never eaten anything "common and unclean" before. The voice told him, "What God has cleansed you must not call common." From this vision, Peter was to learn that God was cleansing the hearts of the Gentiles, and the Gentiles are no longer banned from full and equal acceptance into the covenant. The vision was to teach Peter that the Jews and Gentiles were no longer separated by covenant barriers.
Peter admits Cornelius and his household to baptism.
After the vision, Peter is called to the house of Cornelius, a Gentile. When Peter came to Cornelius, Scripture tells us that: "Cornelius came to meet him, and falling at his feet adored. But Peter lifted him up, saying: Arise, I myself also am a man. And talking with him, he went in..." Peter goes on to tell Cornelius, "You know how abominable it is for a man that is a Jew to keep company or to come unto one of another nation: but God hath shewed to me, to call no man common or unclean. For which cause, making no doubt, I came when I was sent for." Cornelius reveals that he had a vision in which a man clothed in white had told him to call for Peter.
The following sequence of events in Scripture patterns that of Pentecost: Peter preaches the Gospel; the Holy Spirit descends in a dramatic way; the recipients speak in tongues; and a call for Baptism is issued.
This was an astonishing event for the circumcised to witness. Verse 45 says, "And the faithful of the circumcision, who came with Peter, were astonished, for that the grace of the Holy Ghost was poured out upon the Gentiles also." Peter then says, "Can any man forbid water, that these should not be baptized, who have received the Holy Ghost, as well as we?" and then commands that they be baptized.
The brethren in Jerusalem are shocked.
This was scandalous to the converts from the sect of Pharisees. When the brethren at Jerusalem - "the circumcision party" - learn that Peter had admitted Cornelius and his household to baptism without circumcision, they expressed strong disapproval and disagreement (Acts 11:1-3). The cause of their complaint is that Peter had gone in to the uncircumcised and eaten with them, but the underlying reason was his disposal of circumcision. They were shocked at Peter's disregard for the Jewish policy of separation from Gentiles.
Now it happened that, after St. Stephen's martyrdom, a persecution broke out and many natives were driven out of Jerusalem. They went to Antioch and began to preach there, not only to the Jews but also to the Greeks (Acts 11:19-21). We read that: "News of this came to the ears of the Church in Jerusalem and they sent Barnabas to Antioch." (Acts 11:22) With the help of Barnabas, many Gentiles were converted and a flourishing church was established in Antioch. Paul and Barnabas founded many churches and substantially increased the amount of Gentile converts (Acts 13 and 14).
The crisis is provoked.
With Gentile converts crowding into the Church, a council is convened to look at their status. This is a defining moment in Christian history. The Church appealed to the authority of the Apostles to make a decision.
Paul and Barnabas are sent as emissaries. In Acts 14:27, they arrive back in Jerusalem and "they gathered the church together and declared all that God had done with them, and how He had opened a door of faith to the Gentiles." We can see that Paul and Barnabas enter the city with great joy, they are excited missionaries who have had success with conversions and eager to share the news of their success. However, the converts from the sect of the Pharisee still clamor and insist that "unless you are circumcised according to the custom of Moses, you cannot be saved." (Acts 15:1)
This is happening in Jerusalem, ~15 years after the death of Our Lord. We know that the apostles were there, and the elders, the sect of the believing Pharisees, Paul and Barnabas. We also know that James and Peter are there, and it’s important to note that although Peter is the head of the whole Church, James is the leader of the church in Jerusalem because Peter is a traveling missionary and is not always there.
The order of events:
Paul enters Jerusalem, relating the success of the conversion of the Gentiles. He is welcomed by the Church.
The Pharisees stand up and demand that the Gentiles need to be circumcised and keep the Law of Moses.
"And after there had been much debate..."
It’s possible that a very lively debate took place here. The Pharisees were speaking their mind, and Paul spoke his. And Peter and James are listening to all of this.
4. "Peter rose and said..."
Now Peter stands up to speak and we reach a turning point as he quells the debate with a decisive pronouncement. He declares that Jews and gentiles alike are saved, not by the flint-knife of circumcision, but by faith in Christ. He argues from the precedent of Acts 10:44-48, where the Holy Spirit first came upon the Gentiles as a sign that God accepts them. To insist on circumcision after this event is to defy the revealed will of God.
Peter is applying his vision from Acts 10. He says, "God has cleansed their hearts." God has made them clean without circumcision, and now he challenges the sect's belief: how can circumcision be the purifier when God has already purified them? Peter witnessed personally Cornelius and his household receiving the Spirit in the same manner as at Pentecost. Peter asks hard questions, "Now therefore, why tempt you God to put a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear?"
5. "And all the assembly kept silent."
Peter has spoken authoritatively, and all remain silent now.
6. Paul and Barnabas again relate the signs and wonders done by God among the Gentiles.
7. Peter has spoken as the head of the Church. He has formulated a doctrinal judgement about salvation. Now James, the leader of the church of Jerusalem, has something to say. First, he agrees with Peter, then he suggests a pastoral plan for inculturating the Gospel in mixed communities where Jewish and Gentile believers live side by side, namely that they observe four points: "refrain from pollution of idols, from fornication, from what is strangled, and from blood." These can be likened to the "canons" of the council, the decrees that can be practically lived out.
This decree from James is shaped from laws in Leviticus 17 and 18. It is the Levitical principle for resident aliens, in which Gentiles sojourning in Israel don't have to be circumcised but do have to follow certain parts of the law. It seems that James' wants to promote fellowship and diminish friction between the mixed communities coming together in the church.
Three important things to notice.
This council set a precedent and pattern for how the Church would solve issues in the future: the Church came together, had an open debate; decisions were made and accepted, and then canons were implemented.
Notice that the issue was decisively solved and it was Peter who made the decision. He stood up and ended the debate with a solemn proclamation of doctrine.
The decree of the council was received, accepted, and followed by the rest of the Church.
