The Council of Jerusalem
In 50 AD, as documented in the Acts of the Apostles, we learn about the first council of the church. There, at the Council of Jerusalem, the issue presented for consideration was whether circumcision was required of a person to become a disciple of Christ.
Proponents of circumcision were centered primarily in Jerusalem. The Temple was still the center of Jewish worship, and those who became Christian had been Jews previously. As the Gospel message spread into other areas, Gentiles increasingly embraced faith in Christ as well.
James, the first bishop of Jerusalem, understood Jesus as having fulfilled the law, but also that He did not come to abolish the Law or the Prophets. In fact, Jesus taught that not an iota or dot would pass from the Law until all was accomplished. (Mt 5:17-18). Therefore, James sent out Christian converts to the new churches, including Antioch, teaching circumcision was required of Gentile converts. St. Paul confirms this in his letter to the Galatians. (Gal 2: 11ff).
Paul, Barnabas, and Peter, who had seen the work of the Holy Spirit among the uncircumcised Gentiles opposed the requirement for circumcision. Indeed, Peter had seen the Holy Spirit descend on Cornelius and his household even before their Baptism. Circumcision seemed unnecessary for the salvation of Gentiles. (cf Acts 10-14).
A council was called in Jerusalem to resolve the issue. After Peter spoke along with Paul and Barnabas, Bishop James pronounced judgment. Circumcision was not to be required as a prerequisite to Baptism, and a Gentile could be saved by his faith apart from being circumcised. The issued decree affecting Gentiles stated: “It seemed good to the Holy Spirit and to us not to burden you …” Thus, the Holy Spirit had inspired the Council of Jerusalem on how to proceed.
The Losing Bishop of Jerusalem Issues the Final Decree
A careful observer would note that James issued the decree, not simply because he was the bishop of Jerusalem, but because his view had not prevailed. With the church divided over an issue in which one position would ‘lose’ it was prudent that the ‘losing’ bishop should issue the decree to reconcile the parties and to protect future unity in the church. In this way, the winning side would not be seen as trampling the losers. Those who lost, would be more willing to accept a decree written by their own bishop. That, as well, must have seemed good to the Holy Spirit.
The Council of Nicaea
In 325 AD, the church held a council to decree if Jesus was the same as the Father or only like the Father. If the same, then Jesus is God. If only like the Father, then he might be a created being in the Father’s image, higher than humans and the angels, but not God. We remember the latter view as the Arian Heresy.
Father Arius, the proponent of Jesus having been created, was excommunicated from the Alexandrian Holy See by its bishop. Arius found refuge in the area of Antioch under Eusebius of Nicomedia’s protection. The Arian view flourished in the decades preceding the Council of Nicaea such that 70% of the bishops who attended the council had adopted the Arian view.
The prestigious school in Antioch advanced Arianism. Eustathius, the Archbishop of Antioch had the difficulty of being a Trinitarian who was the shepherd of a diocese that was Arian.
The prestigious school of Alexandria held to the Apostolic Trinitarian view. St Athanasius, a deacon from Alexandria, is remembered for his persuasive dialogue in Nicaea on the Trinity, having previously written a great treatise on the subject. Three hundred (300) or so bishops attended Nicaea, of which two hundred and ten (210) believed the Arian view.
Under the inspiration of the Holy Spirit, the council remembered that before Arius, the church for three hundred years had undisputedly believed that Jesus was God. (Jn 10:30).
The Losing Bishop Issues the Final Creed
Consistent with the Apostolic Tradition, the council penned what we know as the Nicene Creed.
Two great bishops co-authored the Creed: St Macarius the great bishop of Jerusalem, who supervised the building of the Basilica of the Nativity; and St Eustathius the Patriarch of Antioch.
St Eustathius, like James of Jerusalem, bishop of the ‘losing side,’ by his co-authorship helped reconcile his own diocese and Antiochian school to the Trinitarian view.
All but two of the Arian bishops subscribed their name to the Creed, thereby dogmatically rejecting the Arian heresy.
Remembering the Past as a Guidepost for Today
As I pen this reflection, I have some friends who are troubled with the direction of the Church today. They worry that it may incrementally lose its way. I then recall how 70% of bishops at the Council of Nicaea initially had it wrong on Jesus.
Yet Jesus was in charge of His church then, and with the Holy Spirit still remains its protector today. (Jn 15:26, cf Jn 14:16).
I take refuge in Jesus own words: “… My peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.” (Jn 14:27).
I have faith and hope in the Blessed Holy Trinity that HIS CHURCH will stay intact for HE promised to always be with IT until the end of this world. I have more faith and hope in HIM than in human beings after living among them for 70 years. but people like you and others help me to feel hope in mankind even with all the blind deaf and dumb people who seem to scream the loudest.
I echo Joanne’s observation. You are a very blessed teacher. thank you.
Thank you for this reflection, Jerry. I learned so much!