The Jerusalem Council And Sola Scriptura

• Discussion:

          -Roman Catholic apologists point to the Jerusalem Council of Acts 15 as evidence against the doctrine of Sola Scriptura. It is argued that the Apostle Peter had acted in his official capacity as pope during that instance and not on the teaching of Scripture itself:

          "So we see that Peter is the one who rules definitively on the question of doctrine, and all kept silent. His bishops then spoke in favor of his teaching, acknowledging that Peter was indeed the authority in the Church. No one questions Peter’s judgment. Then we have James who speaks in favor of Peter’s teaching by giving an opinion on a pastoral issue. Hardly a challenge to the authority of Peter...Acts 15 disproves the doctrine of sola Scriptura. If Peter would have relied upon the Scriptures, he would have concluded that Gentiles had to be circumcised, since all the Patriarchs and prophets were, the apostles were, and even Jesus was. But Peter, by virtue of his authority, decides the issue as the chief shepherd of the Church (and the decision was not based on the Scriptures)."

          Paul and Barnabas traveled to Jerusalem to meet with the apostles and elders. Peter is a part of the group, but nowhere given any special position or recognition (Acts 15:2). The apostles and elders assembled to resolve the dispute (Acts 15:6). However, Peter is nowhere said to be in a unique or isolated position. He does make a number of comments, but his words were not treated as the final authority. James shows that the words of Peter are in harmony with the prophets. He also provides his own thoughts on the matter. If Peter's word was decisive in this council, then there would have been no need for James to make his thoughts known.

          The Jerusalem Council, which addressed the issue of circumcision and claims of it being necessary for salvation, had subjugated itself to the supreme authority of Scripture. Notice how the text of Acts 15:15-18 begins, "The words of the prophets are in agreement with this, as it is written..." That statement is obviously an appeal to the Scriptures as the final source of authority in resolving a theological dispute. It is a quotation of Amos 9:11-12. The underlying theme of this council centers around the inclusion of the Gentiles into the gospel. The New Testament de-emphasizes Jewish ceremonial laws such as circumcision. 

          The Old Testament teaches circumcision of the heart (Leviticus 26:41; Deuteronomy 10:16; Jeremiah 9:25-26; Romans 2:28-29). Further, God had reckoned righteousness to Abraham through faith (Genesis 15:6; Romans 4:9-11) prior to his circumcision (Genesis 17:10). That ritual was never necessary for salvation, despite being commanded by God. Therefore, the Jerusalem Council had based its rulings on Scripture. It was James who had presided over this gathering, not Peter. He said, "It is my judgment..." (Acts 15:19). He made authoritative statements on this matter, using Scripture as his guide. It was not based on the tradition of the fathers or resolved by a papal decree.

           If anything at all, the Jerusalem Council of Acts 15 is only supportive of the supremacy of scriptural authority. Moreover, an epistle which was written and circulated to the churches as a result of the heresies promoted by the Judaizers made no mention of "Pope Peter" at all (Acts 15:23-29). Verse 22 says, "Then it seemed good to the apostles and the elders, with the whole church." Verse 23 says, "The apostles and elders, your brothers." This is evidence that the earliest Christian churches were governed by pluralities of elders, not a single human arbitrator headquartered in Rome.