The last example of Reflexivity I wanted to share was from the Jerusalem Council. It’s late and I’m old, so I’m just going to throw it up in this post and then I’ll try to sum it up in the next few days
Acts 15:1-20 – The Jerusalem Council
Through the incident with Cornelius, Peter is confronted on the basis of his diet, a central aspect of Jewish life to be sure. It would seem, though, that assaulting dietary practices was nothing compared to challenging the practice of circumcision. In much the same way as in Acts 10, the Jewish believers are confronted to reassess their very understanding of themselves as the people of God.
What makes them distinct if not their diet or circumcision? It becomes obvious that these outward practices must be subordinated to the Spirit. In Acts 10, Peter receives a vision from God and witnesses the Spirit descend upon Cornelius’ household in order to be convinced. In Acts 15, however, the believing Jews must weigh the witness of Paul and Barnabas.
David K. Strong argues that this passage addresses the crucial question: “Will the Jerusalem church sanction unhindered outreach to the Gentiles?” (Strong 2004:197) Although this is certainly a concern of the passage, I think the question carries with it a certain bias we must address. The question is not whether the Jerusalem church will allow it, but whether it will follow the path the Spirit has already laid out. Change comes from the margins, and those in the center often find themselves at a loss when the center moves. It is with this firmly in mind that we look at the words of Paul and James, respectively.
The Testimony of Paul and Barnabas
Paul’s speech communicates two important ideas regarding the reflexivity of mission. First, God had chosen to send Paul out from the community to witness to the Gentiles. Second, and more important for the matter at hand, Paul has seen God in the Gentile communities and now has a word for those in Jerusalem.
Newbigin observes that, “the gospel escapes domestication, retains its proper strangeness, its power to question us, only when we are faithful to its universal, supranational, supracultural nature” (Newbigin 1988:50).
The mission has become reflexive, aimed back at Jerusalem, the city from which the Jewish believers assumed it had originated. God’s plan is larger and more diverse, however, than we tend to give it credit for, and this passage is no exception. The hearts of the Gentiles have been cleansed by faith, and it is not for the people of God to be harsher than God himself.
James’ Judgment
James wisely appeals to the words of the prophets in seeking an answer to the question of circumcision. He is able to distinguish what is required from what is not regarding the practice. James also appeals to the testimony of Simeon, showing that Paul and Barnabas are certainly not the only ones with a heart for the Gentiles.
In his role as apostle and using his pastoral gifting, James sets limitations regarding idolatry, fornication, and diet. Much like Peter’s experience, the Jerusalem council is forced to address their self-identity. It seems, though, that the Gentiles have much to teach the Jewish believers regarding the life of faith. This passage brings to light the tendency of all “religious” people to define themselves by certain practices.
It takes exposure to other cultures, the witness of Paul and Barnabas, and the wisdom of James to discern the Spirit’s intention in this situation.
There are wider ramifications for the church at large, but we must not confuse the paternalistic tone taken by the Jerusalem Council with the subsequent actions of the Gentile believers. One certainly can assert that the decision against requiring circumcision was encouraging to the Gentile believers, but that they would have continued as normal without such encouragement. It is, in fact, their witness via the works of the Spirit which convert the Jewish believers into a broader understanding of the missio Dei.
did circumcision contribute strongly to the “paternalistic” nature of Jewish belief?
It springs forth so much hope into one’s heart to contemplate the fact of your last sentence that the Jewish believers broke out of their “religious” pattern of adoring the letter of the law instead of the Holy Spirit who authored it. It’s no wonder that later the Way and its adherents were described as those who turned the world upside down. How can we break out of our denominational identities and wha’ts become our religious practices in this day and time and hear what the Spirit is saying to the church?