Acts 15’s gathering of the church’s leaders preserved unity. It prevented a segregation of two different churches: one for gentiles and one for Jews. Unity is easy to propose, but as history demonstrates is hard to achieve, and very difficult to maintain.
The controversy centered on one question: Do gentile believers in Jesus observe the Torah as do the Jewish believers?
Their Bible was the Greek translation of the Old Testament. It stated explicitly that circumcision was an everlasting covenant requirement for all, including gentiles (Genesis 17:1–14). During that time converts to Judaism were required to be circumcised, so it was reasonable to follow the precedent that was already at work. What changed their minds? It was the testimonies.
Gentiles were receiving the Gospel and were receiving the Holy Spirit without circumcision. The eunuch in Acts 8 and Cornelius in Acts 10 are prime examples of the Holy Spirit doing a new work, one that transcended traditions.
About Corey Sharpe
Where do we get our beliefs?
Three theological perspectives have significantly shaped my Christian identity: Evangelicalism, the early Methodist tradition and liberation theology.
From my coming to faith in a Baptist church and throughout my education in a Baptist school and college, I was nurtured by convictions that emphasized a spiritual rebirth, a personal relationship with Jesus Christ and the centrality of the Bible. Even when I disagree with certain aspects of evangelicalism, it has deeply influenced my sense of what it means to be a follower of Jesus Christ.
My seminary studies spawned my interest in early Methodism, particularly its approach to spiritual formation. Its leaders were convinced that only a foundation of doctrine and discipline would lead to a meaningful transformation of the heart and mind. In other words, having the mind of Christ enables me to be more like Christ.
Life in a suburban culture obscures the increasing gap between the poor and rich, as well as the Bible’s close identification with the poor. My doctoral work in socio-cultural context exposed me to liberation theology, which helps me see redemptive history as a history of oppressed groups, written from the perspective of the powerless, about a God who is actively involved with the poor in their struggles.
I am now the pastor at Mount Zion United Methodist Church in St Mary’s County, Maryland. Together my wife and I have 4 children.
The Other Six Days 