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strkjv	tsk
strkjv@Galatians:2:9 @ And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.	tsk@Galatians:2:9 @ 1 James strkjv@1:15:7 strkjv@Acts:15:13,22-29 tsk@Galatians:2:9 @ 2 pillars strkjv@1:2:2 strkjv@Galatians:2:6,12-14; strkjv@Matthew:16:18; strkjv@Ephesians:2:20; strkjv@Revelation:3:12; strkjv@Revelation:21:14-20 tsk@Galatians:2:9 @ 3 the grace strkjv@Romans:1:5; strkjv@Romans:12:3-5 -6; strkjv@Romans:15:15; strkjv@1Corinthians:15:10; strkjv@Ephesians:3:8; strkjv@Colossians:1:29; strkjv@1Peter:4:10-11 tsk@Galatians:2:9 @ 4 fellowship strkjv@2Corinthians:8:4; strkjv@1John:1:3 tsk@Galatians:2:9 @ 5 we should strkjv@Acts:15:23-30

strkjv

tsk

strkjv@Galatians:2:9 @ And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.

tsk@Galatians:2:9 @ 1 James strkjv@1:15:7 strkjv@Acts:15:13,22-29

tsk@Galatians:2:9 @ 2 pillars strkjv@1:2:2 strkjv@Galatians:2:6,12-14; strkjv@Matthew:16:18; strkjv@Ephesians:2:20; strkjv@Revelation:3:12; strkjv@Revelation:21:14-20

tsk@Galatians:2:9 @ 3 the grace strkjv@Romans:1:5; strkjv@Romans:12:3-5 -6; strkjv@Romans:15:15; strkjv@1Corinthians:15:10; strkjv@Ephesians:3:8; strkjv@Colossians:1:29; strkjv@1Peter:4:10-11

tsk@Galatians:2:9 @ 4 fellowship strkjv@2Corinthians:8:4; strkjv@1John:1:3

tsk@Galatians:2:9 @ 5 we should strkjv@Acts:15:23-30

kjv@Acts:15:1-21 > > RandyP :

Paul identifies three "pillars" of the early church James (Jesus' brother), John, Peter kjv@Galatians:2:9. Modern Catholics identify only one: Peter. It is James here that delivers the group's verdict. John is either silent or absent. Paul is portrayed once again as serving the church under their authority (even when he has disagreement). I have no doubt that the Spirit was sought for this momentous decision but is not quoted. There is plenty of OT text regarding the inclusion of gentiles, but not mandatory circumcision of them. The decision is based then upon the consistency of the doctrine of saving grace.

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