The Acts of the Apostles
The Acts of the Apostles The Acts of the Apostles
THE ACTS OF THE APOSTLES Law. This question was answered in the negative indeed, even St. James declared that the burden of the liaw was not to be placed upon their shoulders, but that they must simply observe the great morsJ precepts. They were therewith recognised as Chris- tians ; but nothing is said in the Decree regarding the practical attitude which the Jewish Christians intended to adopt towards them in the future. Nothing, however, is said about this in Galatians. Though the words of that epistle : " e/xof ol SoKovirre^ ovSev irpoG-aveQevTO^'' and " ^e^m? eScoKav ejuioi koI l^apvdfia KOivcovlag, Iva ^/mei^ eig to. eOvtj, avTol Se cig Tt]V TrepiTOjULi]!/,'*'' as well as " aXX' ovSe T/roy . . . tjvayKaa-Qtj TTcpiTjuLtjO^vah'' do not contain verbal confirmation of the record of the Acts ; yet no one can any longer main- tain that the Acts gives at this point a representation which conflicts with the account given by St. Paul—an account that has evidently a distinct personal colour- ing and reference. We have here two entirely independent reports (one by St. Paul, the other by a man who was equally interested in Jerusalem and Antioch), accounts which can quite well be reconciled with each other, and which both of them show that the result arrived at by the Council was simply a theoretical recognition of the Gentiles, together with only an unsatisfying and an unsatisfactory determina- tion to keep the peace.^ Nevertheless, the advance was ^ The scene in Antioch between St. Peter and St. Paul is now, even after what the Acts tells us, not unintelligible. If we are obliged to regard the Decree as prohibiting meats, the scene would be difficult to explain ; for such regulations could only have been enjoined in order to make it possible for Jewish and Gentile Chris- tians to have fellowship with one another and to eat together. ;
THE APOSTOLIC DECREE 26S of course tremendous : strict Jewish Christians now recognised that Gentiles by birth could be Christians without circumcision and the observance of the Law. The Antiochean source is accordingly free from objection also in this point, and St. Luke in follow- ing this source has trusted to a good authority, nor has he told us anything that he could not have told us as a companion of St. Paul. But critics have always accounted Acts xv. as their chief support for the hypothesis that the Acts could not have been composed by St. Luke. This support is now, I think I may assume, withdrawn. Perhaps I am not too bold in hoping that they will draw therefrom the logical conclusions.
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THE ACTS OF THE APOSTLES<br />
Law. This question was answered in <strong>the</strong> negative<br />
indeed, even St. James declared that <strong>the</strong> burden <strong>of</strong><br />
<strong>the</strong> liaw was not to be placed upon <strong>the</strong>ir shoulders,<br />
but that <strong>the</strong>y must simply observe <strong>the</strong> great morsJ<br />
precepts. <strong>The</strong>y were <strong>the</strong>rewith recognised as Chris-<br />
tians ; but nothing is said in <strong>the</strong> Decree regarding<br />
<strong>the</strong> practical attitude which <strong>the</strong> Jewish Christians<br />
intended to adopt towards <strong>the</strong>m in <strong>the</strong> future.<br />
Nothing, however, is said about this in Galatians.<br />
Though <strong>the</strong> words <strong>of</strong> that epistle : " e/x<strong>of</strong> ol SoKovirre^<br />
ovSev irpoG-aveQevTO^'' and " ^e^m? eScoKav ejuioi koI<br />
l^apvdfia KOivcovlag, Iva ^/mei^ eig to. eOvtj, avTol Se cig Tt]V<br />
TrepiTOjULi]!/,'*'' as well as " aXX' ovSe T/roy . . . tjvayKaa-Qtj<br />
TTcpiTjuLtjO^vah'' do not contain verbal confirmation <strong>of</strong><br />
<strong>the</strong> record <strong>of</strong> <strong>the</strong> <strong>Acts</strong> ; yet no one can any longer main-<br />
tain that <strong>the</strong> <strong>Acts</strong> gives at this point a representation<br />
which conflicts with <strong>the</strong> account given by St. Paul—an<br />
account that has evidently a distinct personal colour-<br />
ing and reference. We have here two entirely independent<br />
reports (one by St. Paul, <strong>the</strong> o<strong>the</strong>r by<br />
a man who was equally interested in Jerusalem and<br />
Antioch), accounts which can quite well be reconciled<br />
with each o<strong>the</strong>r, and which both <strong>of</strong> <strong>the</strong>m show that<br />
<strong>the</strong> result arrived at by <strong>the</strong> Council was simply a<br />
<strong>the</strong>oretical recognition <strong>of</strong> <strong>the</strong> Gentiles, toge<strong>the</strong>r with<br />
only an unsatisfying and an unsatisfactory determina-<br />
tion to keep <strong>the</strong> peace.^ Never<strong>the</strong>less, <strong>the</strong> advance was<br />
^ <strong>The</strong> scene in Antioch between St. Peter and St. Paul is now,<br />
even after what <strong>the</strong> <strong>Acts</strong> tells us, not unintelligible. If we are<br />
obliged to regard <strong>the</strong> Decree as prohibiting meats, <strong>the</strong> scene would<br />
be difficult to explain ; for such regulations could only have been<br />
enjoined in order to make it possible for Jewish and Gentile Chris-<br />
tians to have fellowship with one ano<strong>the</strong>r and to eat toge<strong>the</strong>r.<br />
;