_The First Christian Council._

II. And now this leads us to consider the occasion of the Synod. The time was not, as we have said, quite twenty years after the Crucifixion, yet that brief space had been quite sufficient to raise questions undreamt of in earlier days. The Church was at first completely homogeneous, its members being all Jews; but the admission of the Gentiles and the action of St. Peter in the matter of Cornelius had destroyed this characteristic so dear to the Jewish heart. The Divine revelation at Joppa to St. Peter and the gift of the Holy Ghost to Cornelius had for a time quenched the opposition to the admission of the Gentiles to baptism; but, as we have already said, the extreme Jewish party were only silenced for a time, they were not destroyed. They took up a new position. The case of Cornelius merely decided that a man might be baptized without having been _previously_ circumcised; but it decided nothing in their opinion about the _subsequent_ necessity for circumcision and admission into the ranks of the Jewish nation. Their view, in fact, was the same as of old. Salvation belonged exclusively to the Jewish nation, and therefore if the converted Gentiles were to be saved it must be by incorporation into that body to which salvation alone belonged. The strict Jewish section of the Church insisted the more upon this point, because they saw rising up in the Church of Antioch, and elsewhere among the Churches of Syria and Cilicia, a grave social danger threatening the existence of their nation as a separate people. There were just then two classes of disciples in these Churches. There were disciples who lived after the Jewish fashion,--abstaining from unlawful foods, using food slain by Jewish butchers, and scrupulous in washings and lustrations; and there were Gentiles who lived after the Gentile fashion, and in especial ate pork and things strangled. The strict Jews knew right well the tendency of a majority to swallow up a minority, specially when they were all members of the same religious community, enjoying the same privileges and partakers of the same hope. A majority does not indeed necessarily absorb a minority. Roman Catholicism is the religion of the majority in Ireland and France; yet it has not absorbed the small Protestant minority. The adherents of Judaism were scattered in St. Paul's day all over the world, yet Paganism had not swallowed them up. In these cases, however, the minority have been completely separated from the majority by a middle wall, a barrier of rigid discipline, and of strong, yea, even violent religious repugnance. But the prospect now before the strict Jewish party was quite different. In the Syrian Church as they beheld it growing up Jew and Gentile would be closely linked together, professing the same faith, saying the same prayers, joining in the same sacraments, worshipping in the same buildings. All the advantages, too, would be on the side of the Gentile. He was freed from the troublesome restrictions--the more troublesome because so petty and minute--of the Levitical Law. He could eat what he liked, and join in social converse and general life without hesitation or fear. In a short time a Jewish disciple would come to ask himself, What do I gain by all these observances, this yoke of ordinances, which neither we nor our fathers have been able perfectly to bear? If a Gentile disciple can be saved without them, why should I trouble myself with them? The Jewish party saw clearly enough that toleration of the presence of the Gentiles in the Church and their admission to full communion and complete Christian privileges simply involved the certain overthrow of Jewish customs, Jewish privileges, and Jewish national expectations. They saw that it was a case of war to the death, one party or the other must conquer, and therefore in self-defence they raised the cry, "Unless the Gentile converts be circumcised after the manner of Moses they cannot be saved."