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{{about|Konsili Gereja perdana pada abad ke-1||Konsili Yerusalem (disambiguasi)}}
[[Image:Saint James the Just.jpg|thumb|right|300px|Penggambaran Santo Yakobus yang Bijaksana]]
{{Ecumenical council
'''Konsili Yerusalem''' (atau '''Konferensi Apostolik''') adalah nama yang diberikan belakangan pada sebuah pertemuan yang diceritakan di Kitab Kisah Para Rasul bab 15 dan kemungkinan yang juga dirujuk oleh Surat Santo [[Paulus dari Tarsus|Paulus]] kepada jemaat di Galatia bab 2. Peristiwa-peristiwa yang diceritakan disana secara umum berasal dari sekitar tahun 50, paling terlambat sekitar waktu wafatnya Santo Yakobus yang Bijaksana di tahun 62, dan sebelum Perang Romawi-Yahudi Pertama dan penghancuran Kuil Kedua di tahun 70 Masehi. Paulus sendiri menceritakan beberapa pertemuan dengan para rasul di Yerusalem, walau hal ini sulit untuk dikonfirmasi dengan cerita di Kisah Para Rasul. Paulus menyatakan bahwa ia "pergi lagi ke Yerusalem" (berarti bukan kepergian yang pertama) bersama Barnabas dan Titus "sebagai jawaban akan sebuah wahyu" untuk "menunjukkan kepada mereka injil yang ia sebarkan di antara kaum non-Yahudi" (Galatia 2:2); ''mereka'' disini menurut Paulus adalah "mereka yang seharusnya para pemimpin yang berpengetahuan" (Galatia 2:6): Yakobus, Yoshua dan Yohanes. Ia menceritakan hal ini sebagai sebuah "pertemuan tertutup" (bukan sebuah pertemuan publik) dan menunjuk bahwa Titus, seorang Yunani, tidak dipaksa untuk disunat dalam hubungannya dengan masalah kontroversi penyunatan di masa-masa awal paham Kristiani (Galatia 2:3). Namun, ia merujuk pada "... saudara-saudara palsu yang menyusup masuk, yaitu mereka yang menyelundup ke dalam untuk menghadang kebebasan kita yang kita miliki di dalam Kristus Yesus, supaya dengan jalan itu mereka dapat memperhambakan kita" (Galatia 2:4). Paulus menyatakan pilar-pilar gereja<ref>[http://www.newadvent.org/cathen/08280a.htm Catholic Encyclopedia: St. James the Less]: "Then we lose sight of James till St. Paul, three years after his conversion (A.D. 37), went up to Jerusalem. ... On the same occasion, the "pillars" of the Church, James, Peter, and John "gave to me (Paul) and Barnabas the right hands of fellowship; that we should go unto the Gentiles, and they unto the circumcision" (Galatians 2:9)."</ref> tidak memiliki perbedaan dengannya. Sebaliknya, mereka memberikan kepadanya posisi "tangan kanan persaudaraan", ia terikat pada misi bagi "yang tidak disunat" dan mereka bagi "yang disunat", dan mereka hanya meminta agar ia selalu ingat akan yang "miskin". Apakah pertemuan ini merupakan pertemuan yang sama yang diceritakan di dalam Kitab Kisah Para Rasul belum disetujui oleh semua pihak.
| council_name = Konsili Yerusalem
<!--
| council_date = {{circa|kr.}} 50 M
==Background==
| accepted_by = Sebagian besar [[denominasi Kristen]]
The Council of Jerusalem is generally dated to around the year 50, some sixteen years after the death and resurrection of [[Jesus]] of [[Nazareth]]. It was the first known meeting of the new community's leaders. It took place before the [[First Roman-Jewish War]], which broke out in 66 AD and the destruction of the Jewish [[Second Temple|Temple]] in 70 AD. At the time, most followers of Jesus were Jewish by birth and even [[Proselyte|converts]] would have considered the [[early Christians]] as a part of [[Judaism]]. According to [[Alister McGrath]], a proponent of [[Paleo-orthodoxy]], the [[Jewish Christians]] affirmed every aspect of then contemporary (Second Temple) Judaism with the addition of the belief that Jesus was the Messiah.<ref>McGrath, Alister E., Christianity: An Introduction. Blackwell Publishing (2006). ISBN 1405108991. Page 174: "In effect, they [Jewish Christians] seemed to regard Christianity as an affirmation of every aspect of contemporary Judaism, with the addition of one extra belief &mdash; that Jesus was the Messiah. Unless males were [[Circumcision controversy in early Christianity|circumcised]], they could not be saved ({{bibleverse||Acts|15:1}})."</ref> The meeting was called because "certain persons" from [[Jerusalem]] and [[Judea]], representing the [[Jerusalem Church]], had come to [[Antioch]], where [[Paul of Tarsus]] was preaching ({{bibleref|Acts|15:1|NIV}}), and were telling prospective converts to the new religion that they could not be saved unless they underwent the [[Covenant (biblical)#Abrahamic Covenant|Jewish ritual of circumcision]]. Having disputed fiercely{{ref|2}} with the [[Jewish Christians|Judaean Christians]] to no effect, Paul, his fellow missionary [[Barnabas]] and others from Antioch travelled to [[Jerusalem]] to consult with "the [[Twelve Apostles|apostles]] and [[Elder (religious)|elders]]" of the community. ({{bibleref|Acts|15:2|NIV}}) {{ref|3}}
| previous =
| next = [[Konsili-konsili Gereja kuno (pra-ekumenis)]] dan [[Konsili Nikea I]]
| convoked_by =
| president = Tidak terspesifikasi, kemungkinan [[Yakobus, saudara Yesus|Yakobus yang Adil]] dan [[Simon Petrus]]
| attendance =
| topics = [[Rasul Paulus dan Umat Kristen Yahudi|Perdebatan mengenai penyunatan]] dan [[Pandangan Kristen terhadap Hukum Lama|validitas Hukum Musa]]
| documents = Kutipan-kutipan dari Perjanjian Baru ([[Kisah Para Rasul]] dan kemungkinan [[Surat Paulus kepada Jemaat di Galatia|Surat Galatia]]
}}
 
{{Konsili Ekumenis Katolik}}
== The issues and outcome==
[[Berkas:Saint James the Just.jpg|jmpl|Penggambaran Santo [[Yakobus, saudara Yesus|Yakobus yang Adil]]]]
The purpose of the meeting, according to Acts, was to resolve the disagreement in Antioch, which had wider implications than circumcision. Some of the [[Pharisees]] who had become believers demanded that it was "needful to circumcise them, and to command [them] to keep the [[law of Moses]]" ({{bibleref|Acts|15:5|NIV}}).
'''Konsili Yerusalem''' atau '''Konsili Apostolik''' adalah nama yang diberikan belakangan pada sebuah pertemuan di [[Yerusalem]] antara utusan jemaat [[Antiokhia]] dan para penatua di [[Yerusalem]] sekitar tahun 50 Masehi, yang dicatat pada Kitab [[Kisah Para Rasul 15|Kisah Para Rasul Pasal 15]] dan tampaknya yang juga dirujuk dalam Surat [[Paulus dari Tarsus|Paulus]] [[Galatia 2|kepada jemaat di Galatia Pasal 2]]. Konsili Yerusalem dianggap unik di antara [[Konsili-konsili Gereja kuno (pra-ekumenis)|konsili-konsili kuno pra-ekumenis]] karena [[Gereja Katolik]] dan [[Gereja Ortodoks]] menganggap Konsili Yerusalem sebagai prototipe dan cikal bakal dari [[Konsili Ekumenis|konsili-konsili ekumenis]], yang kemudian menjadi bagian penting dari [[Etika Kristen]]. Konsili memutuskan bahwa orang-orang bukan Yahudi yang bertobat menjadi Kristen tidak diwajibkan untuk menaati sebagian besar [[Hukum Musa]], termasuk aturan-aturan mengenai [[Rasul Paulus dan Umat Kristen Yahudi|penyunatan kepada laki-laki]]. Namun, Konsili tetap mempertahankan larangan makan [[Makanan dan minuman tabu|darah]], makan [[Makanan dan minuman tabu|daging yang mengandung darah]], daging hewan yang tidak disembelih dengan benar, [[Fornikasi|percabulan]], dan [[Gambar religius dalam teologi Kristen|penyembahan berhala]], hasil dari Konsili tersebut terkadang disebut sebagai '''Keputusan Apostolik''' atau Keempat Keputusan Yerusalem.
 
== Waktu ==
The primary issue which was addressed related to the requirement of [[Circumcision in the Bible|circumcision]], as the author of Acts relates, but other matters arose as well, as the Decree by James indicates. The dispute was between those, such as the followers of the "Pillars of the Church", led by [[James the Just|James]] who believed the church must observe the rules of traditional [[Judaism]],{{ref|1}} and [[Paul of Tarsus]], who believed there was no such necessity (see also [[Supersessionism]], [[New Covenant (theology)]]).
Peristiwa pertemuan ini secara umum diperkirakan berlangsung pada sekitar tahun 48-50 Masehi, paling lambat sebelum waktu wafatnya [[Yakobus yang Adil|Santo Yakobus yang Bijaksana]] pada tahun 62 M, dan sebelum Perang Romawi-Yahudi Pertama maupun penghancuran [[Bait Suci Kedua]] pada tahun 70 Masehi.<ref>John Arthur Thomas Robinson (1919-1983). "Redating the New Testament". Westminster Press, 1976. 369 halaman. ISBN 10: 1-57910-527-0; ISBN 13: 978-1-57910-527-3</ref>
 
== Catatan Kisah Para Rasul ==
At the Council, following advice said to have been offered by [[Simon Peter]] ({{bibleref|Acts|15:7–11|NIV}}), James, the leader of the [[Jerusalem Church]], gave his decision (later known as the "[[Apostolic Decree]]"):
=== Latar belakang ===
Beberapa orang datang dari [[Yudea]] ke [[Antiokhia]] dan mengajarkan kepada saudara-saudara (yaitu orang [[Kristen]]) di situ: "Jikalau kamu tidak disunat menurut adat istiadat yang diwariskan oleh [[Musa]], kamu tidak dapat diselamatkan." Tetapi [[Paulus dari Tarsus|Paulus]] dan [[Barnabas]] dengan keras melawan dan membantah pendapat mereka itu. Akhirnya ditetapkan, supaya Paulus dan Barnabas serta beberapa orang lain dari jemaat itu pergi kepada rasul-rasul dan penatua-penatua di [[Yerusalem]] untuk membicarakan soal itu.<ref>{{Alkitab|Kisah Para Rasul 15:1-2}}</ref>
 
Setibanya di [[Yerusalem]] mereka disambut oleh jemaat dan oleh rasul-rasul dan penatua-penatua, lalu mereka menceriterakan segala sesuatu yang Allah lakukan dengan perantaraan mereka. Tetapi beberapa orang dari golongan [[Farisi]], yang telah menjadi percaya, datang dan berkata: "Orang-orang bukan Yahudi harus disunat dan diwajibkan untuk menuruti [[Taurat|hukum Musa]]."<ref>{{Alkitab|Kisah Para Rasul 15:4-5}}</ref>
: "Wherefore my sentence is, that we trouble not them, which from among the [[Gentiles]] are turned to God: But that we write unto them, that they abstain from [[idolatry|pollutions of idols]], and [from] [[fornication]], and [from] things strangled, and [from] blood.{{ref|4}} For Moses of old time hath in every city them that preach him, being read in the [[synagogues]] every [[Shabbat|Sabbath]] day" ({{bibleref|Acts|15:19–21|KJV}}).
 
=== Pidato Petrus ===
The Western version of ''Acts'' (see [[Acts of the Apostles#Manuscripts|Acts of the Apostles]]) adds the negative form of the [[ethic of reciprocity|Golden Rule]] ("and whatever things ye would not have done to yourselves, do not do to another").{{ref|5}} This determined questions wider than that of circumcision, most particularly dietary questions but also fornication.
Maka bersidanglah rasul-rasul dan penatua-penatua untuk membicarakan soal itu. Sesudah beberapa waktu lamanya berlangsung pertukaran pikiran mengenai soal itu, berdirilah Petrus dan berkata kepada mereka:
:"Hai saudara-saudara, kamu tahu, bahwa telah sejak semula Allah memilih aku dari antara kamu, supaya dengan perantaraan mulutku bangsa-bangsa lain mendengar berita Injil dan menjadi percaya. Dan Allah, yang mengenal hati manusia, telah menyatakan kehendak-Nya untuk menerima mereka, sebab Ia mengaruniakan Roh Kudus juga kepada mereka sama seperti kepada kita, dan Ia sama sekali tidak mengadakan perbedaan antara kita dengan mereka, sesudah Ia menyucikan hati mereka oleh iman. Kalau demikian, mengapa kamu mau mencobai Allah dengan meletakkan pada tengkuk murid-murid itu suatu kuk, yang tidak dapat dipikul, baik oleh nenek moyang kita maupun oleh kita sendiri? Sebaliknya, kita percaya, bahwa oleh kasih karunia Tuhan Yesus Kristus kita akan beroleh keselamatan sama seperti mereka juga."<ref>{{Alkitab|Kisah Para Rasul 15:6-11}}</ref>
 
=== Pidato Paulus dan Barnabas ===
== Interpreting the Council's decision ==
Maka diamlah seluruh umat itu, lalu mereka mendengarkan [[Paulus dari Tarsus|Paulus]] dan [[Barnabas]] menceriterakan segala tanda dan mujizat yang dilakukan Allah dengan perantaraan mereka di tengah-tengah bangsa-bangsa lain.<ref>{{Alkitab|Kisah Para Rasul 15:12}}</ref>
{{Seealso|Circumcision controversy in early Christianity}}
 
=== Pidato Yakobus ===
James's Apostolic Decree was that most [[Jewish law]], including the requirement for circumcision of males, was not obligatory for [[Gentile]] converts, possibly in order to make it easier for them to join the movement.{{ref|10}} However, the Council did retain the prohibitions against Gentile converts eating meat containing blood, or meat of animals not properly slain. It also retained the prohibitions against "fornication" and idol worship. See also [[Proselyte#Rules for proselytes in the Torah|Old Testament Law directed at non-Jews]]. In effect, however, the Jerusalem Church created a [[Dual-covenant theology|double standard]]: one for [[Jewish Christians]] and one for Gentile converts (for the parallel in Judaism, see [[Convert to Judaism]] and [[Noahides]]). The Decree may be the first act of differentiation of the Church from its Jewish roots<ref>[http://jewishencyclopedia.com/view.jsp?artid=222&letter=B&search=Baptism Jewish Encyclopedia: Baptism]: "According to rabbinical teachings, which dominated even during the existence of the Temple (Pes. viii. 8), Baptism, next to circumcision and sacrifice, was an absolutely necessary condition to be fulfilled by a proselyte to Judaism (Yeb. 46b, 47b; Ker. 9a; 'Ab. Zarah 57a; Shab. 135a; Yer. Kid. iii. 14, 64d). Circumcision, however, was much more important, and, like baptism, was called a "seal" (Schlatter, "Die Kirche Jerusalems," 1898, p. 70). But as circumcision was discarded by Christianity, and the sacrifices had ceased, Baptism remained the sole condition for initiation into religious life. The next ceremony, adopted shortly after the others, was the imposition of hands, which, it is known, was the usage of the Jews at the ordination of a rabbi. Anointing with oil, which at first also accompanied the act of Baptism, and was analogous to the anointment of priests among the Jews, was not a necessary condition."</ref>, depending on when Jewish [[Noachide law]] was developed<ref>An early form of ''Noachide Law'' may appear in the [[Jubilees|Book of Jubilees]] which is generally dated to the [[2nd century BC]]: [http://wesley.nnu.edu/biblical_studies/noncanon/ot/pseudo/jubilee.htm Jubilees] 7:20-28: "And in the twenty-eighth [[Jubilee (Biblical)|jubilee]] [1324-1372 [[Anno Mundi|A.M.]]] Noah began to enjoin upon his sons' sons the ordinances and commandments, and all the judgments that he knew, and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from fornication and uncleanness and all iniquity. For owing to these three things came the flood upon the earth ... For whoso sheddeth man's blood, and whoso eateth the blood of any flesh, shall all be destroyed from the earth." The earliest clear reference is found in [[Tosefta]] Avodah Zarah 8.4, dated circa 300.</ref>, see also [[List of events in early Christianity]]. The decision created a category of persons who were members of the Christian community (which still considered itself to be part of the Jewish community) who would be unacceptable to the wider Jewish community, because they were uncircumcised, besides other objections.
Setelah [[Paulus dari Tarsus|Paulus]] dan Barnabas selesai berbicara, berkatalah [[Yakobus yang Adil|Yakobus]]:
: "Hai saudara-saudara, dengarkanlah aku: [[Simon Petrus|Simon]] telah menceriterakan, bahwa sejak semula Allah menunjukkan rahmat-Nya kepada bangsa-bangsa lain, yaitu dengan memilih suatu umat dari antara mereka bagi nama-Nya. Hal itu sesuai dengan ucapan-ucapan para nabi seperti yang tertulis:
::''Kemudian Aku akan kembali dan membangunkan kembali pondok Daud yang telah roboh, dan reruntuhannya akan Kubangun kembali dan akan Kuteguhkan, supaya semua orang lain mencari Tuhan dan segala bangsa yang tidak mengenal Allah, yang Kusebut milik-Ku demikianlah firman Tuhan yang melakukan semuanya ini, yang telah diketahui dari sejak semula.''
: Sebab itu aku berpendapat, bahwa kita tidak boleh menimbulkan kesulitan bagi mereka dari bangsa-bangsa lain yang berbalik kepada Allah, tetapi kita harus menulis surat kepada mereka, supaya mereka menjauhkan diri dari makanan yang telah dicemarkan berhala-berhala, dari percabulan, dari daging binatang yang mati dicekik dan dari darah. Sebab sejak zaman dahulu hukum Musa diberitakan di tiap-tiap kota, dan sampai sekarang hukum itu dibacakan tiap-tiap hari Sabat di rumah-rumah ibadat."<ref>{{Alkitab|Kisah Para Rasul 15:13-21}}</ref>
 
=== Keputusan ===
Determining what followed depends on how reliable one believes the various texts to be. Some scholars have taken a very skeptical view of the probity of ''Acts''.{{ref|11}} Moreover, Paul seems to have refused "to be tied down to particular patterns of behavior and practice."{{ref|12}} For example, see {{bibleverse|1|Corinthians|9:20-23}}. He does not engage in a dispute with those Corinthians who apparently feel quite free to eat anything offered to idols, never appealing or even mentioning the Jerusalem council. He rather attempts to persuade them by appealing to the care they should have for other believers who might not feel so free. His attitude towards circumcision varies between his outright hostility to what he calls "mutilation" in {{bibleref|Philippians|3:2-3|NIV}} to praise in {{bibleref|Romans|3:1-2|NIV}} and his willingness that Timothy be circumcised, recorded in {{bibleref|Acts|16:1-3|NIV}}. However, such apparent discrepancies have led to a degree of skepticism about the reliability of Acts.<ref>For example, see [http://www.newadvent.org/cathen/01117a.htm Catholic Encyclopedia (1907-1914): Acts of the Apostles: OBJECTIONS AGAINST THE AUTHENTICITY]: "Nevertheless this well-proved truth has been contradicted. [[Ferdinand Christian Baur|Baur]], Schwanbeck, [[Wilhelm Martin Leberecht de Wette|De Wette]], Davidson, Mayerhoff, [[Friedrich Daniel Ernst Schleiermacher|Schleiermacher]], [[Friedrich Bleek|Bleek]], Krenkel, and others have opposed the authenticity of the Acts. An objection is drawn from the discrepancy between Acts ix, 19-28 and Gal., i, 17, 19. In the Epistle to the Galatians, i, 17, 18, St. Paul declares that, immediately after his conversion, he went away into Arabia, and again returned to Damascus. "Then after three years, I went up to Jerusalem to visit Cephas." In Acts no mention is made of St. Paul's journey into Arabia; and the journey to Jerusalem is placed immediately after the notice of Paul's preaching in the synagogues. [[Adolf Bernhard Christoph Hilgenfeld|Hilgenfeld]], [[Hans Hinrich Wendt|Wendt]], [[Weizäcker]], [[Johannes Weiss|Weiss]], and others allege here a contradiction between the writer of the Acts and St. Paul." Note that the Catholic Encyclopedia considers the authenticity of Acts to be a "well-proved truth" but nonetheless notes that other scholars disagree.</ref>
Maka rasul-rasul dan penatua-penatua beserta seluruh jemaat itu mengambil keputusan untuk memilih dari antara mereka beberapa orang yang akan diutus ke [[Antiokhia]] bersama-sama dengan [[Paulus dari Tarsus|Paulus]] dan [[Barnabas]], yaitu [[Yudas Barsabas|Yudas yang disebut Barsabas]] dan [[Silas]]. Keduanya adalah orang terpandang di antara saudara-saudara itu. Kepada mereka diserahkan surat yang bunyinya:
: "Salam dari rasul-rasul dan penatua-penatua, dari saudara-saudaramu kepada saudara-saudara di Antiokhia, Siria dan Kilikia yang berasal dari bangsa-bangsa lain. Kami telah mendengar, bahwa ada beberapa orang di antara kami, yang tiada mendapat pesan dari kami, telah menggelisahkan dan menggoyangkan hatimu dengan ajaran mereka. Sebab itu dengan bulat hati kami telah memutuskan untuk memilih dan mengutus beberapa orang kepada kamu bersama-sama dengan Barnabas dan Paulus yang kami kasihi, yaitu dua orang yang telah mempertaruhkan nyawanya karena nama Tuhan kita Yesus Kristus. Maka kami telah mengutus Yudas dan Silas, yang dengan lisan akan menyampaikan pesan yang tertulis ini juga kepada kamu. Sebab adalah keputusan Roh Kudus dan keputusan kami, supaya kepada kamu jangan ditanggungkan lebih banyak beban daripada yang perlu ini: kamu harus menjauhkan diri dari makanan yang dipersembahkan kepada berhala, dari darah, dari daging binatang yang mati dicekik dan dari percabulan. Jikalau kamu memelihara diri dari hal-hal ini, kamu berbuat baik. Sekianlah, selamat."
Setelah berpamitan, Yudas dan Silas berangkat ke Antiokhia. Di situ mereka memanggil seluruh jemaat berkumpul, lalu menyerahkan surat itu kepada mereka.<ref>{{Alkitab|Kisah Para Rasul 15:22-30}}</ref>
 
=== Tanggapan jemaat Antiokhia ===
From its position of dominance, due in part to its leadership by James, the Jerusalem Church suffered first persecution and eventual decline, but never total elimination (see for example [[Orthodox Patriarch of Jerusalem]] and [[Jerusalem in Christianity]]). The question of the relationship with Jews and Jewish Christians continued for some time, indeed it is still debated today.
Setelah membaca surat itu, jemaat bersukacita karena isinya yang menghiburkan. Yudas dan Silas, yang adalah juga nabi, lama menasihati saudara-saudara itu dan menguatkan hati mereka. Dan sesudah beberapa waktu keduanya tinggal di situ, saudara-saudara itu melepas mereka dalam damai untuk kembali kepada mereka yang mengutusnya.<ref>{{Alkitab|Kisah Para Rasul 15:31-33}}</ref>
 
== Keterangan Paulus ==
{{Jewish Christianity}}
Dalam [[Surat Galatia]] [[Galatia 2|pasal 2]], [[Paulus dari Tarsus|Paulus]] sendiri menceritakan beberapa pertemuan dengan para rasul di Yerusalem, walau hal ini sulit untuk dikonfirmasi dengan cerita di [[Kisah Para Rasul]]. Paulus menyatakan bahwa ia "pergi lagi ke Yerusalem" (berarti bukan kepergian yang pertama) bersama [[Barnabas]] dan [[Titus]] "sebagai jawaban akan sebuah wahyu" untuk "menunjukkan kepada mereka Injil yang ia sebarkan di antara kaum non-Yahudi";<ref>{{Alkitab|Galatia 2:2}}</ref> ''mereka'' disini menurut Paulus adalah "mereka yang seharusnya para pemimpin yang berpengetahuan":<ref>{{Alkitab|Galatia 2:6}}</ref> [[Yakobus yang Adil|Yakobus]], [[Simon Petrus|Petrus]] dan [[Yohanes]]. Ia menceritakan hal ini sebagai sebuah "pertemuan tertutup" (bukan sebuah pertemuan publik) dan menunjuk bahwa [[Titus]], seorang Yunani, tidak dipaksa untuk disunat dalam hubungannya dengan masalah kontroversi penyunatan pada masa-masa awal paham Kristiani.<ref>{{Alkitab|Galatia 2:3}}</ref> Namun, ia merujuk pada "... saudara-saudara palsu yang menyusup masuk, yaitu mereka yang menyelundup ke dalam untuk menghadang kebebasan kita yang kita miliki di dalam Kristus Yesus, supaya dengan jalan itu mereka dapat memperhambakan kita."<ref>{{Alkitab|Galatia 2:4}}</ref> Paulus menyatakan "pilar-pilar gereja", yaitu para "sokoguru jemaat"<ref>[http://www.newadvent.org/cathen/08280a.htm Catholic Encyclopedia: St. James the Less]: "Kemudian kita tidak melihat lagi Yakobus sampai [[Paulus dari Tarsus|Paulus]], tiga tahun setelah pertobatannya (tahun 37 M), pergi ke Yerusalem. ... Pada kesempatan yang sama, para "sokoguru" Gereja ("''pillars of the Church''"), Yakobus, Petrus, dan Yohanes "memberikan kepadaku (Paulus) dan Barnabas 'tangan kanan persaudaraan' ("jabat tangan sebagai tanda persekutuan") ; bahwa kami harus pergi kepada <u>orang-orang asing/non-Yahudi atau tak bersunat</u> dan mereka pergi kepada <u>orang-orang bersunat</u>". ([[Galatia 2#Ayat 9|Galatia 2:9]])"</ref> tidak memiliki perbedaan dengannya. Sebaliknya, mereka memberikan kepadanya posisi "tangan kanan persaudaraan" ("jabat tangan sebagai tanda persekutuan"), ia terikat pada misi bagi "yang tidak disunat" dan mereka bagi "yang disunat", dan mereka hanya meminta agar ia selalu ingat akan yang "miskin". Masih diperdebatkan apakah pertemuan ini merupakan pertemuan yang sama yang diceritakan di dalam Kitab [[Kisah Para Rasul]] atau bukan.
 
== Lihat pula ==
The [[Jewish Encyclopedia]] article on [http://jewishencyclopedia.com/view.jsp?artid=283&letter=S&search=Saul%20of%20Tarsus Saul of Tarsus] states:
{{col|2}}
 
* [[Antiokhia]], [[Siria]]
::According to Acts, Paul began working along the traditional Jewish line of proselytizing in the various synagogues where the [[Ger toshav|proselytes of the gate]] [a biblical term, for example see {{bibleverse||Exodus|20:10}}] and the Jews met; and only because he failed to win the Jews to his views, encountering strong opposition and persecution from them, did he turn to the Gentile world after he had agreed at a convention with the apostles at Jerusalem to admit the Gentiles into the Church only as proselytes of the gate, that is, after their acceptance of the [[Seven Laws of Noah|Noachian laws]] ({{bibleref|Acts|15:1–31|KJV}}).
* [[Barnabas]]
 
[http://jewishencyclopedia.com/view.jsp?artid=245&letter=N&search=New%20Testament#717 Jewish Encyclopedia: New Testament — Spirit of Jewish Proselytism in Christianity] states:
 
::For great as was the success of Barnabas and Paul in the heathen world, the authorities in Jerusalem insisted upon circumcision as the condition of admission of members into the church, until, on the initiative of Peter, and of James, the head of the Jerusalem church, it was agreed that acceptance of the Noachian Laws — namely, regarding avoidance of idolatry, fornication, and the eating of flesh cut from a living animal — should be demanded of the heathen desirous of entering the Church.
 
[http://jewishencyclopedia.com/view.jsp?artid=142&letter=G#543 Jewish Encyclopedia: Gentiles: Gentiles May Not Be Taught the Torah] states:
 
::[[Jacob Emden|R. Emden]] (), in a remarkable apology for Christianity contained in his appendix to "Seder 'Olam" (pp. 32b-34b, Hamburg, 1752), gives it as his opinion that the original intention of Jesus, and especially of Paul, was to convert only the Gentiles to the [[Seven Laws of Noah|seven moral laws of Noah]] and to let the Jews follow the Mosaic law — which explains the apparent contradictions in the New Testament regarding the [[Biblical law in Christianity|laws of Moses]] and the [[Sabbath in Christianity|Sabbath]].
 
The [[Catholic Encyclopedia]] article on [http://www.newadvent.org/cathen/08537a.htm Judaizers] states:
 
::Paul, on the other hand, not only did not object to the observance of the Mosaic Law, as long as it did not interfere with the liberty of the Gentiles, but he conformed to its prescriptions when occasion required ({{bibleref|1Corinthians|9:20|NIV}}). Thus he shortly after circumcised Timothy ({{bibleref|Acts|16:1–3|NIV}}), and he was in the very act of observing the Mosaic ritual when he was arrested at Jerusalem ({{bibleref|Acts|21:26|KJV}} sqq.)
 
[[Tim Hegg]], a renowned Messianic teacher and apologist states in [http://www.torahresource.com/EnglishArticles/NoachideETS2.pdf Do the Seven, Go to Heaven?]:
 
::We conclude, then, that interpreting the edict of the Jerusalem Council on the basis of the later [[Noachide Laws]] is both anachronistic and a misunderstanding of the function of the Noachide Laws in the post-destruction rabbinic literature. For not only did the formulation of the Noachide Laws await the post-destruction era, but even when they were formulated within the rabbinic theology of the later Centuries, they did not function as a separate body of laws given to Gentiles as a means of attaining a righteous status, nor even as an actual code of ethics for Gentiles. It is wrong, then, to conclude that the Jerusalem Council gave the gentile believers a minimal list of commandments, exempting them from the full expression of God's will in the Torah. Another explanation for the edict must be sought. Since all the prohibitions in the edict find a connection to practices in the pagan temples, it seems most likely that they were given to assure that the gentile believers had entirely distanced themselves from the idolatry of pagan worship.
 
[[Joseph Fitzmyer]]<ref>''The Acts of the Apostles (The Anchor Yale Bible Commentaries)'', Yale University Press (December 2, 1998), ISBN 0300139829, chapter V</ref> rejects the claim that the ''Apostolic Decree'' is based on ''Noahide Law'' ({{bibleverse||Gen|9}}) and instead proposes {{bibleverse||Lev|17-18}} as the basis.
 
==Catatan kaki==
 
* {{note|1}} {{bibleref|Galatians|2:12|NIV}}
 
* {{note|2}} Robert Eisenman in ''James the Brother of Jesus'' identifies Paul with [[Josephus]] Ananias the Jewish merchant (''Jewish Antiquities'' 20.2.3–4), who proselytized Gentiles teaching them that faith in God is superior to circumcision.
* {{note|3}} There are two major versions of Acts: Alexandrian and Western; with preference generally given to the Alexandrian, see [[Bruce Metzger]]'s ''Textual Commentary on the Greek New Testament'' which has for the Western 15:2, "for Paul spoke maintaining firmly that they should stay as they were when converted; but those who had come from Jerusalem ordered them, Paul and Barnabas and certain others, to go up to Jerusalem to the apostles and elders that they might be judged before them about this question."
* {{note|4}} According to Bruce Metzger's ''Textual Commentary on the Greek New Testament'': "the Apostolic Decree [15.29, 15.20, 21.25] ... contain many problems concerning text and exegesis"; "it is possible ... (fornication means) marriage within the prohibited [[Levitical Degrees]] ({{bibleref|Leviticus|18:6–18|NIV}}), which the rabbis described as "forbidden for ''porneia''", or mixed marriages with pagans ({{bibleref|Numbers|25:1|NIV}}; also compare {{bibleref|2Corinthians|6.14|NIV}}), or participation in pagan worship which had long been described by Old Testament prophets as spiritual adultery and which, in fact, offered opportunity in many temples for religious prostitution"; "An extensive literature exists on the text and exegesis"; [[NRSV]] has things polluted by idols, fornication, whatever has been strangled, blood; [[NIV]] has food polluted by idols, sexual immorality, meat of strangled animals, blood; [[Young's Literal Translation|Young's]] has pollutions of the idols, whoredom, strangled thing, blood; Gaus' ''[[Unvarnished New Testament]]'' has pollution of idolatrous sacrifices, unchastity, meat of strangled animals, blood; [[New American Bible|NAB]] has pollution from idols, unlawful marriage, meat of strangled animals, blood. [[Karl Josef von Hefele]]'s [http://www.ccel.org/ccel/schaff/npnf214.viii.v.iv.ii.html commentary on canon II of Gangra] notes: "We further see that, at the time of the [[Synod of Gangra|Synod of]] [[Gangra]], the rule of the Apostolic Synod with regard to blood and things strangled was still in force. With the [[Greek Orthodox|Greeks]], indeed, it continued always in force as their Euchologies still show. [[Theodore Balsamon|Balsamon]] also, the well-known commentator on the canons of the Middle Ages, in his commentary on the sixty-third [[Canons of the Apostles|Apostolic Canon]], expressly blames the Latins because they had ceased to observe this command. What the Latin Church, however, thought on this subject about the year 400, is shown by [[Augustine of Hippo|St. Augustine]] in his work [[Contra Faustum]], where he states that the Apostles had given this command in order to unite the heathens and Jews in the one ark of Noah; but that then, when the barrier between Jewish and heathen converts had fallen, this command concerning things strangled and blood had lost its meaning, and was only observed by few. But still, as late as the eighth century, [[Pope Gregory III|Pope Gregory the Third]] (731) forbade the eating of blood or things strangled under threat of a penance of forty days. No one will pretend that the disciplinary enactments of any council, even though it be one of the undisputed [[Ecumenical council|Ecumenical Synods]], can be of greater and more unchanging force than the decree of that first council, held by the Holy Apostles at Jerusalem, and the fact that its decree has been obsolete for centuries in the West is proof that even Ecumenical canons may be of only temporary utility and may be repealed by disuse, like other laws."
* {{note|5}} [[Hillel the Elder]] when asked by a Gentile to teach the whole [[Torah]] while standing on one foot cited the negative form of the Golden Rule, also cited in [[Book of Tobit|Tobit]] 4:15. [[Jesus]] in {{bibleref|Matthew|7:12|NIV}}, part of the [[Sermon on the Mount]], cited the positive form as summary of the "[[Torah|Law]] and [[Nevi'im|Prophets]]."
* {{note|6}} Whether or not {{bibleref|Galatians|2:1–10|NIV}} is a record of the Council of Jerusalem but a different event is not agreed. Paul writes of laying his gospel before the others “privately,” not as in a Council. It has been argued that Galatians was written as Paul was on his way to the Council (see [[Paul of Tarsus]]). [[Raymond E. Brown]] in ''Introduction to the New Testament'' argues that they are the same event but each from a different viewpoint with its own bias.
* {{note|7}} Acts 16 says Paul personally circumcised [[Timothy]], even though his father was Greek, because his mother was a Jewish believer, i.e. a [[Jewish Christian]].
* {{note|8}} Some took "freedom in Christ" to mean [[Antinomianism|lawlessness]], for example, {{bibleref|Acts|21:21|NIV}}.
* {{note|9}} Possibly a reference to the [[Ebionites]]
* {{note|10}} {{bibleref|Acts|15:19|NIV}}
* {{note|11}} [[Hans Conzelman]]
* {{note|12}} [[Christopher Rowland (professor of exegesis)|Christopher Rowland]], ''Christian Origins'' (SPCK 1985) p. 234
 
{{reflist}}
-->
==Lihat juga==
* [[Legalisme]]
* [[Paulus dari Tarsus|Paulus]]
* [[Restorasionisme]]
* [[Silas]]
* [[Simon Petrus]]
* [[Titus]]
* [[Yakobus yang Adil]]
* [[Yohanes]]
* [[Yudas Barsabas]]
* [[Yerusalem]]
{{end-col}}
* Bagian [[Alkitab]] yang berkaitan: [[Kisah Para Rasul 15]], [[Galatia 2]]
 
==Pranala luarReferensi ==
{{reflist}}
 
== Pranala luar ==
* [http://www.jerusalemcouncil.org The Jerusalem Council - Messianic Beit Din at JerusalemCouncil.org]
* [http://www-users.cs.york.ac.uk/~fisher/cgi-bin/gnt?id=0515 NA26 Greek Acts 15] {{Webarchive|url=https://web.archive.org/web/20190530090007/http://www-users.cs.york.ac.uk/~fisher/cgi-bin/gnt?id=0515 |date=2019-05-30 }}
* [http://www.newadvent.org/cathen/08537a.htm Catholic Encyclopedia: Judaizers]
* [http://www.newadvent.org/cathen/03279a.htm Catholic Encyclopedia: Apostolic Canons]
Baris 79 ⟶ 78:
* [http://www.ccel.org/fathers2/ANF-07/anf07–38.htm Apostolic Constitutions]
* [http://earlychristianwritings.com/didascalia.html Didascalia Apostolorum]
* [http://earlychristianwritings.com/text/josephus/ant-20.htm Jewish Antiquities 20] {{Webarchive|url=https://web.archive.org/web/20080907214906/http://earlychristianwritings.com/text/josephus/ant-20.htm |date=2008-09-07 }}
* [http://www.thepaulpage.com New Perspective on Paul]
* [http://www.earlychristianwritings.com Early Christian Writings]
* [http://www.jewishencyclopedia.com/view.jsp?artid=956&letter=B&search=shammai Jewish Encyclopedia: Hillel v. Shammai]
* [http://www.jewishencyclopedia.com/view.jsp?artid=343&letter=D&search=Didascalia Jewish Encyclopedia: Didascalia]
* [http://www.gentiles-and-circumcision.info/ Gentiles and circumcision] {{Webarchive|url=https://web.archive.org/web/20060613184451/http://www.gentiles-and-circumcision.info/ |date=2006-06-13 }}
* [http://www.ccel.org/ccel/schaff/encyc01/Page_246.html Schaff-Herzog Encyclopedia of Religious Knowledge: Apostolic Council at Jerusalem]
* [http://www.earlychristians.org All you want to know about councils and early Christians]
 
== Bacaan tambahan ==
* Badenas, Robert. ''Christ the End of the Law, Romans 10.4 in Pauline Perspective'', 1985 ISBN 0-905774-93-0
 
* [[Raymond E. Brown|Brown, Raymond E.]] ''An Introduction to the New Testament''. [[Anchor Bible Series]], 1997. ISBN 0-385-24767-2.
* Badenas, Robert. ''Christ the End of the Law, Romans 10.4 in Pauline Perspective'', 1985 ISBN 0–905774–93–0
* [[Raymond E. Brown|Brown, Raymond E.]] ''An Introduction to the New Testament''. [[Anchor Bible Series]], 1997. ISBN 0–385–24767–2.
* [[F.F. Bruce|Bruce, Frederick Fyvie.]] ''Peter, Stephen, James and John: Studies in Early Non-Pauline Christianity''
* [[F.F. Bruce|Bruce, Frederick Fyvie.]] ''Men and movements in the primitive church: Studies in early non-Pauline Christianity
* Clark, A.C. ''The Acts of the Apostles''
* [[James Dunn (theologian)|Dunn, James D.G.]] ''The Incident at Antioch ({{bibleref|Galatians|2:11–1811-18|NIV}})'' JSNT 18, 1983, pg 95–12295-122
* [[James Dunn (theologian)|Dunn, James D.G.]] ''Jesus, Paul and the Law'', ISBN 0–664–25095–50-664-25095-5
* [[James Dunn (theologian)|Dunn, James D.G.]] ''The Theology of Paul's Letter to the Galatians'' 1993 ISBN 0–521–35953–80-521-35953-8
* [[James Dunn (theologian)|Dunn, James D.G.]] ''The Theology of Paul the Apostle'' Eerdmans 1997 ISBN 0–8028–3844–80-8028-3844-8
* [[Bart D. Ehrman|Ehrman, Bart D.]] ''Lost Christianities: The Battle for Scripture and the Faiths We Never Knew'' 2003
* Eisenman, Robert, 1997. ''James the Brother of Jesus: The Key to Unlocking the Secrets of Early Christianity and the Dead Sea Scrolls.'' ISBN 0–670–86932–50-670-86932-5 A cultural historian's dissenting view based on contemporary texts.
* Elsner, Jas. ''Imperial Rome and Christian Triumph: Oxford History of Early Non-Pauline Christianity'' 1998 ISBN 0–19–284201–30-19-284201-3
* Gaus, Andy. ''The [[Unvarnished New Testament]]'' 1991 ISBN 0–933999–99–20-933999-99-2
* Kim, Seyoon ''Paul and the New Perspective: Second Thoughts on the Origin of Paul's Gospel'' 2001 ISBN 0–8028–4974–10-8028-4974-1
* [[Hyam Maccoby|Maccoby, Hyam.]] ''The Mythmaker: Paul and the Invention of Christianity''. New York: Harper & Row, 1986. ISBN 0–06–015582–50-06-015582-5.
* MacDonald, Dennis Ronald, 1983. ''The Legend and the Apostle: The Battle for Paul in Story and Canon'' Philadelphia: Westminster Press.
* [[Bruce Metzger|Metzger, Bruce M.]] ''A Textual Commentary on the Greek New Testament'' 1975 ISBN 3–438–06010–83-438-06010-8
* Mount, Christopher N. ''Pauline Christianity: Luke-Acts and the Legacy of Paul'' 2001
* Ropes, J.H. ''The Text of Acts''
* [[E. P. Sanders|Sanders, E.P.]] ''Paul and Palestinian Judaism: A Comparison of Patterns of Religion'' 1977 ISBN 0–8006–1899–80-8006-1899-8
* [[E. P. Sanders|Sanders, E.P.]] ''Paul the Law and the Jewish People'' 1983
* [[E. P. Sanders|Sanders, E.P.]] ''Jesus and Judaism'', Fortress Press, 1987, ISBN 0–8006–2061–50-8006-2061-5
* Simon, Marcel. ''The Apostolic Decree and its Setting in the Ancient Church.'' Bulletin of the John Rylands Library, LII (1969–701969-70), pp. &nbsp;437–460
* Telfer, W. ''The Didache and the Apostolic Synod of Antioch'' The Journal of Theological Studies, 1939, pp. &nbsp;133–146, 258–271258-271
* Westerholm, Stephen. ''Perspectives Old and New on Paul: The "Lutheran" Paul and His Critics'' 2003 ISBN 0–8028–4809–50-8028-4809-5
* [[N. T. Wright|Wright, N.T.]] ''What Saint Paul Really Said: Was Paul of Tarsus the Real Founder of Christianity?'' 1997 ISBN 0–8028–4445–60-8028-4445-6
 
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