A Nutful of Thoughts

Acts Chapter 15:1-35

"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.” 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. 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. 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. 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.”
The apostles and the elders were gathered together to consider this matter. 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. And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, and he made no distinction between us and them, having cleansed their hearts by faith. 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? But we believe that we will be saved through the grace of the Lord Jesus, just as they will.”
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. After they finished speaking, James replied, “Brothers, listen to me. Simeon has related how God first visited the Gentiles, to take from them a people for his name. And with this the words of the prophets agree, just as it is written,
“‘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,
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 known from of old.’
Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, 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. For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.”
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, 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. 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, 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, men who have risked their lives for the name of our Lord Jesus Christ. We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth. For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements: 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.”
So when they were sent off, they went down to Antioch, and having gathered the congregation together, they delivered the letter. And when they had read it, they rejoiced because of its encouragement. And Judas and Silas, who were themselves prophets, encouraged and strengthened the brothers with many words. And after they had spent some time, they were sent off in peace by the brothers to those who had sent them. But Paul and Barnabas remained in Antioch, teaching and preaching the word of the Lord, with many others also."

There arises a heresy among some of the Christians "If you are not circumcised, you cannot be saved" (verse 1). Peter and Barnabas, after debating this heresy, went to the church in Jerusalem to decided what was to be done. Peter, during this council, places this question to the apostles and elders "How, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our father nor we have been able to bear?" (verse 10) James, inspired by the Holy Spirit (verse 28), stands up and advises the council to "...not trouble those of the Gentiles who turn to God, but should..." (verse19) refrain from these things: "...what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality." (verse 20) "If you keep these from yourself, you will do well." (verse 21). The whole council, including St. Paul (who was sent to the Gentiles), agreed and wrote advising them to avoid these things.

St. Luke is very clear in his writings. St. James was inspired by the Holy Spirit. The council (the church) as a whole decided to write and tell the Gentiles these things.

St. James advises the Gentiles (the Jerusalem council/Act 15), out of love and to avoid offense, to abstain from "...what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality."

What about Holy Communion when is says "[to refrain] from blood"?
"From blood" could also mean "from the shedding of blood" refer asking the Gentiles to refrain from murder.
"From blood" and "from what is strangled" along with "what has sacrificed to idols" and "from sexual immorality" are all referring to the sacrifice, preparation, and ceremony of the worshiping false gods or idols.

St. Paul writes in Romans "Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. The commandments, 'You shall not commit adultery, 'You shall not murder, You shall not steal, You shall not covet' and any other commandment, are summed up in this word: 'You shall love your neighbor as yourself' Love does no wrong to a neighbor; therefore love is the fulfilling of the law...One person believes he may eat anything, while the weak person eats only vegetables. Let not the one who ears despise the one who abstains, and let not the one who abstains pass judgement on the one who ears, for God has welcomed him...Each one should be thoroughly convinced in his own mind...For none of us lives to himself, and none of us dies to himself. If we live, we live to the Lord, and if we die, we die to the Lord...Why do you pass judgement on your brother? Or you, why do you despise your brother? For we will all stand before the judgement sear of God...Therefore let us not pass judgement on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother. I know and am persuaded in the Lord Jesus that nothing is unclean in itself, but it is unclean for anyone who thinks it unclean. For if your brother is grieved by what you eat, you are no longer walking in love." (Romans 13: 8-10, 14:2-3, 7-8, 10, 13-15a)

St Paul also writes in 1 Corinthians "Now concerning food offered to idols: we know that all of us possess knowledge. This 'knowledge' puffs up, but love builds up. If anyone imagines that he knows something, he does not yet know as he ought to know. But if anyone loves God, he is known by God." (1 Corinthians 8:1-3) and " 'All things are lawful', but not all things are helpful. 'All things are lawful,' but not all things build up. Let no one seek his own good, but the good of his neighbor." (1 Corinthians 10:23-24).

"We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves. Let each of us please his neighbor for his good, to build him up. For Christ did not please himself, but as it is written, “The reproaches of those who reproached you fell on me.” For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope. May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ." (Romans 15:1-6) We are free through the Gospel, but bound in love for our neighbor. "For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery. Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love...For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.” But if you bite and devour one another, watch out that you are not consumed by one another." (Galatians 5:1-6, 13-15)

Thus in the Council of Jerusalem, in love for one another and in love for both the Jews and the Gentiles, asked the Gentiles to, for a time, refrain from the things mentioned in verse 20 of Acts Chapter 15. (Augsburg Confession, Article XXVII)

The Augsburg Confession, Article XXVII

"There has been a great controversy concerning the power of bishops, in which some have unfortunately confused the power of the Church and the power of the sword. And from this confusion very great wars and tumults have resulted, while the Pontiffs, emboldened by the power of the Keys, have not only instituted new services and burdened consciences with reservation of cases and harsh excommunications, but have undertaken to transfer kingdoms of this world and to take the Empire from the Emperor. These wrongs have long since been rebuked in the Church by learned and godly men. Therefore, our teachers, for the comforting of consciences, were constrained to show the difference between the power of the Church and the power of the sword, and taught that both of them, because of God’s commandment, are to be held in reverence and honor, as among the chief blessings of God on earth.

This is their opinion: that the power of the Keys, or the power of the bishops, according to the Gospel, is a power or commandment of God to preach the Gospel, to forgive and retain sins, and to administer the sacraments. For with that commandment Christ sends forth His Apostles [John 20:21ff]: “As the Father has sent Me, I also send you…. Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” [Mark 16:15]: “Go, preach the Gospel to every creature.”

According to the calling this power is exercised only by teaching or preaching the Gospel and administering the sacraments, either to many or to individuals. For thereby are granted not physical but eternal things, as eternal righteousness, the Holy Spirit, and eternal life. These things cannot come except by the ministry of the Word and sacraments. As Paul says [Rom. 1:16]: “The Gospel is the power of God to salvation for everyone who believes.” Therefore, since the power of the Church grants eternal things and is exercised only by the ministry of the Word, it does not interfere with civil government; no more than the art of singing interferes with civil government. For civil government deals with other things than does the Gospel. The civil rulers do not defend souls, but bodies and physical things against various injuries. It restrains with the sword and physical punishments in order to preserve civil justice and peace.

Therefore the power of the Church and the civil power must not be confused. The power of the Church has its own commission: to teach the Gospel and administer the sacraments. Let it not interfere with the office of another; let it not transfer the kingdoms of this world; let it not abrogate the laws of civil rulers; let it not abolish lawful obedience; let it not interfere with judgments concerning civil ordinances and contracts; let it not prescribe laws to civil rulers concerning the form of the State. As Christ says [John 18:36]: “My kingdom is not of this world”; also [Luke 12:14]: “Who made Me a judge or an arbitrator over you?” Paul also says [Phil. 3:20]: “Our citizenship is in heaven”; [2 Cor. 10:4]: “The weapons of our warfare are not carnal but mighty in God for casting down arguments.” In this way our teachers distinguish between the duties of both these powers, and command that both be honored and acknowledged as gifts and blessings of God.

If bishops have any power of the sword, they have that power not as bishops by the commission of the Gospel, but by human law, having received it of Kings and Emperors, for the civil administration is theirs. Yet this is a different office than the ministry of the Gospel.

So when a question arises concerning the jurisdiction of bishops, civil authority must be distinguished from ecclesiastical jurisdiction. Again, according to the Gospel (or as they say, according to Divine Law), “to the bishops as bishops,” that is, to those to whom has been committed the ministry of Word and sacraments, no jurisdiction belongs except to forgive sins, to discern doctrine, to reject doctrines contrary to the Gospel, and to exclude from the communion of the Church wicked people whose wickedness is known, and this without human force but simply by the Word. Herein the congregations are bound by Divine Law to obey them, according to Luke 10:16: “He who hears you hears Me.”

But when they teach or ordain anything against the Gospel, then the congregations have a commandment of God prohibiting obedience [Matt. 7:15]: “Beware of false prophets”; [Gal. 1:8]: “Even if an angel from heaven preach any other gospel, let him be accursed”; [2 Cor. 13:8]: “We can do nothing against the truth, but for the truth”; also [v. 10]: “The authority of the Lord has [been] given me for edification and not for destruction.” So also the Canonical Laws command (II, question 7, in chapters “Sacerdotes” and “Oves”). And Augustine writes in his Letter Against Petilian: “We must not even submit to the Catholic bishops if they happen to err or hold anything contrary to the Canonical Scriptures of God.”

If they have any other power of jurisdiction in hearing and judging cases, as of matrimony or tithes, they have it by human law. But where the bishops fail, princes are bound, even against their will, to dispense justice to their subjects for the maintenance of peace.

Moreover, it is disputed whether bishops or pastors have the right to introduce ceremonies in the Church and to make laws concerning foods, festivals and degrees, that is, orders of ministers, etc. They who claim this right for bishops refer to this passage [John 16:12–13]: “I still have many things to say to you, but you cannot bear them now. However, when He, the Spirit of truth, has come, He will guide you into all truth.” They also refer to the example of the Apostles who commanded to abstain from blood and things strangled in Acts 15:29. They refer to the Sabbath Day as having been changed to Sunday; seemingly contrary to the Ten Commandments. Indeed, there is no other example they make more of than the one concerning the Sabbath Day. Great, they say, is the power of the Church, since it has dispensed with one of the Ten Commandments!

But concerning this question it is taught by us (as has been shown above) that bishops have no power to decree anything against the Gospel. The Canonical Laws teach the same thing in Dist. 9. Now it is against Scripture to establish or require the observance of any traditions, so that by such observance we may make satisfaction for sins or merit grace and righteousness. For the glory of Christ’s merit is dishonored when by such observations we undertake to merit justification. Yet it is obvious that by such belief traditions have almost infinitely multiplied in the Church, the doctrine concerning faith and the righteousness of faith being meanwhile suppressed. For gradually more festivals were created, fasts appointed, new ceremonies and services in honor of saints were instituted; because the authors of these things thought that by these works they were meriting grace. Thus, in times past, the Penitential Canons increased, and we still see traces of them in the satisfactions.

Again, the authors of traditions do contrary to the command of God when they find matters of sin in food, in days and similar things, and burden the Church with the bondage of the law; as if we ought to find among Christians a Levitical-like service to merit justification that God committed to the Apostles and bishops. For thus some of them write, and the Pontiffs in some measure seem to be misled by the example of the Law of Moses. From this come burdens such as these: that it is a mortal sin to do work on festival days, even without offense to others, to omit the Canonical Hours, that certain foods corrupt the conscience, that fasting is a work which appeases God, that sin in a reserved case cannot be forgiven except by the authority of him who reserved it; whereas the Canons speak only of reserving the ecclesiastical penalty, not of reserving the guilt.

Where do the bishops get the right to lay these traditions on the Church for the ensnaring of consciences, when Peter [Acts 15:10] forbids that a yoke be put on the neck of the disciples, and Paul says [2 Cor. 13:10] that the authority given to him was for edification and not for destruction? Why do they increase sins by these traditions?

But there are clear testimonies that prohibit the making of such traditions as though they merited grace or were necessary to salvation. Paul says [Col. 2:16]: “Let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths;” also [v. 20–23] “If you died with Christ from the basic principles of this world, why, as though living in the world, do you subject yourself to regulations—‘Do not touch, do not taste, do not handle,’ which all concern things which perish with the using—according to the commandments and doctrines of men? These things indeed have an appearance of wisdom.” Also in Titus [1:14] he openly forbids traditions: “Not giving heed to Jewish fables and commandments of men who turn from the truth.” And Christ [Matt. 15:14] says of those who require traditions: “Let them alone. They are blind leaders of the blind”; and He condemns such works [v. 13]: “Every plant which My heavenly Father has not planted will be uprooted.”

If bishops have the right to burden churches with infinite traditions and to ensnare consciences, why does Scripture so often prohibit making and listening to traditions? Why does it call them a “doctrine of demons” [1 Tim. 4:1]? Did the Holy Spirit forewarn against these things in vain?

Therefore since ordinances instituted as being necessary or with the idea that they merit grace are contrary to the Gospel, it follows that it is not lawful for any bishop to institute or require such services. For it is necessary that the doctrine of Christian liberty be preserved in the churches; namely that bondage to law is not necessary to justification, as it is written in the Epistle to the Galatians [5:1]: “Do not be entangled again with a yoke of bondage.” It is necessary that the chief article of the Gospel be preserved: that we obtain grace freely by faith in Christ, and not because of certain observances or acts of worship devised by men.

What then, are we to think of Sunday and similar rites in the house of God? To this we answer that it is lawful for bishops and pastors to make ordinances so that things are done orderly in the Church, not so that we should merit grace or make satisfaction for sins by them, or that consciences be bound to think them necessary services and that it is a sin to break them without offense to others. Thus Paul ordains [1 Cor. 11:5] that women should cover their heads in the congregation; [1 Cor. 14:30] and that interpreters of Scripture be heard in an orderly way in the Church, etc.

It is proper that the Church keep such ordinances for the sake of charity and tranquility, so far that one does not offend another, and that all things be done in the churches in an orderly way, without confusion. Yet consciences are not to be burdened, thinking they are necessary to salvation, or that they sin when they break them without offense to others, as no one will say that a woman sins who goes out in public with her head uncovered, provided that no offense is given.

Likewise the observance of Sunday, Easter, Pentecost, and like festivals and rites. For they greatly err who judge that by the authority of the Church the observance of Sunday instead of the Sabbath Day was ordained as being necessary. Scripture has abrogated the Sabbath Day; for it teaches that since the Gospel has been revealed, all the ceremonies of Moses can be omitted. And yet because it was necessary to appoint a certain day so that the people would know when they might come together, it appears that the Church designated Sunday for this purpose. This day seems to have been chosen all the more for this additional reason: that people might have an example of Christian liberty and might know that neither the keeping of the Sabbath or any other day is necessary.

There are monstrous arguments concerning the changing of the law, the ceremonies of the new law, the changing of the Sabbath Day, all of which have sprung from the false belief that the Church must have a Levitical-like service, that Christ had commissioned the Apostles and bishops to devise new ceremonies as necessary to salvation. These errors crept into the Church when the righteousness of faith was not taught clearly enough. Some argue that while the keeping of Sunday is not actually a divine right, it is almost a divine right. They prescribe how much a person may work on a festival day. What else are such arguments but snares of conscience? For although they endeavor to modify the traditions, the moderation can never be achieved so long as the opinion remains that they are necessary, which must remain where the righteousness of faith and Christian liberty are cast aside.

The Apostles commanded to abstain from blood [Acts 15:20]. Who now observes this? And yet those who do not observe it do not sin, for not even the Apostles themselves wished to burden consciences with such bondage. They only forbade it for a time, to avoid offense. For in any decree we must consider the perpetual aim of the Gospel. Hardly any Canons are kept with exactness; from day to day many fall into disuse even with those who are the most zealous advocates of traditions. Neither can any counsel be given to consciences unless this moderation be observed: that we know the Canons are kept without holding them to be necessary, and that no harm is done to consciences even though traditions fall into disuse.

The bishops might easily retain the lawful obedience of the people if they would not insist upon the observance of those traditions which cannot be kept with a good conscience. But now they demand celibacy and will admit none unless they swear that they will not teach the pure doctrine of the Gospel. The churches do not ask that the bishops restore concord at the expense of their honor (which, nevertheless, it would be proper for good pastors to do). They only ask them to relieve unjust burdens which are new and have been allowed contrary to the custom of the Church Catholic. It may be that there were plausible reasons for some of these ordinances, and yet they are not adapted to later times. It is also evident that some were adopted because of erroneous conceptions. Therefore it would be befitting the clemency of the Pontiffs to mitigate them now, because such a modification does not shake the unity of the Church. For many human traditions have been changed with the passing of time, as the Canons themselves show. But if it be impossible to obtain a mitigation of those observances which cannot be kept without sin, we are bound to follow the Apostolic rule [Acts 5:29] which commands us to obey God rather than men. Peter [1 Pet. 5:3] forbids bishops to be lords and to rule over the churches. Nor is it our intent to wrest the government from the bishops, but rather to ask this one thing: that they allow the Gospel to be purely taught and that they relax a few observances which cannot be kept without sin. But if they make no concession, they will have to give account to God for having created a schism by their obstinacy"

I write this to offend no one, recognizing my humanity. I am a poor miserable sinner and often stumble. I claim no wisdom, no knowledge. I seek only the truth, for the Truth has me free