query: who is known as the apostle of the gentiles

pos: Paul the Apostle Paul the Apostle Paul the Apostle (; ; ; c. 5 – c. 64 or 67), commonly known as Saint Paul and also known by his Jewish name Saul of Tarsus (; ), was an apostle (though not one of the Twelve Apostles) who taught the gospel of Christ to the first-century world. Paul is generally considered one of the most important figures of the Apostolic Age and in the mid-30s to the mid-50s AD he founded several churches in Asia Minor and Europe. He took advantage of his status as both a Jew and a Roman citizen to minister

pos: Gentile The translation "gentiles" is used in some instances, as in Matthew 10:5–6 to indicate non-Israelite peoples: Altogether, the word is used 123 times in the King James Version of the Bible, and 168 times in the New Revised Standard Version. The Greek "ethnos" where translated as "gentile" in the context of early Christianity implied non-Israelite. Jesus himself in Gospel of Matthew forbade his disciples from preaching onto the gentiles in : Later on with the ministry of Saint Paul the apostle the gospel began to be spread among the non-Jewish subjects of the Roman empire. A question existed among the

pos: Paul the Apostle his worthiness to become an apostle. Paul the Apostle Paul the Apostle (; ; ; c. 5 – c. 64 or 67), commonly known as Saint Paul and also known by his Jewish name Saul of Tarsus (; ), was an apostle (though not one of the Twelve Apostles) who taught the gospel of Christ to the first-century world. Paul is generally considered one of the most important figures of the Apostolic Age and in the mid-30s to the mid-50s AD he founded several churches in Asia Minor and Europe. He took advantage of his status as both a Jew

pos: Paul the Apostle Paul the Apostle Paul the Apostle (; ; ; c. 5 – c. 64 or 67), commonly known as Saint Paul and also known by his Jewish name Saul of Tarsus (; ), was an apostle (though not one of the Twelve Apostles) who taught the gospel of Christ to the first-century world. Paul is generally considered one of the most important figures of the Apostolic Age and in the mid-30s to the mid-50s AD he founded several churches in Asia Minor and Europe. He took advantage of his status as both a Jew and a Roman citizen to minister

neg: Saint Peter and Judaism Saint Peter and Judaism The relationship between Saint Peter and Judaism is thought to have been fairly positive. Paul the Apostle says that Peter had the special charge of being apostle to the Jews, just as he was apostle to the Gentiles. Another apostle, James, is regarded as the leader of the Jewish Christians. The incident at Antioch refers to a meeting between Paul the Apostle and Peter described in the Epistle to the Galatians. As gentiles began to convert from Paganism to Christianity, a dispute arose among Christian leaders as to whether or not gentiles needed to observe all

neg: Apostolic Age they were led by James the Just. According to , they described themselves as 'disciples of the Lord' and [followers] 'of the Way', and according to a settled community of disciples at Antioch were the first to be called 'Christians'. Saul of Tarsus, commonly known as Paul the Apostle, persecuted the early Jewish Christians, such as Saint Stephen, then converted and adopted the title of "Apostle to the Gentiles" and started proselytizing among the Gentiles. He persuaded the leaders of the Jerusalem Church to allow Gentile converts exemption from most Jewish commandments at the Council of Jerusalem. According to the

neg: Saint Peter and Judaism his work among Gentiles. According to an ancient Jewish tradition, Peter was sent by the rRabbis in order to move Christianity in it's own direction, to prevent it from being considered another branch of Judaism. Saint Peter and Judaism The relationship between Saint Peter and Judaism is thought to have been fairly positive. Paul the Apostle says that Peter had the special charge of being apostle to the Jews, just as he was apostle to the Gentiles. Another apostle, James, is regarded as the leader of the Jewish Christians. The incident at Antioch refers to a meeting between Paul the

neg: Paul the Apostle and Judaism that a man is justified by faith apart from observing the law. Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too, since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith". Faith is the central component of Paul's doctrine of justification — meaning that Gentiles don't need to become Israelites when they convert to Christianity, because God is not just the God of one nation, but Gentile and Jew alike. Canadian religious historian, Barrie Wilson has proposed a different paradigm

neg: Split of Christianity and Judaism Book of Matthew starting at chapter 3, revered James the brother of Jesus (James the Just), and rejected Paul the Apostle as an apostate from the Law. Their name ( "Ebionaioi", derived from Hebrew "ebyonim", "ebionim", meaning "the poor" or "poor ones") suggests that they placed a special value on voluntary poverty. Paul the Apostle was, before his conversion, the main antagonist of Christianity. Initially he persecuted the "church of God," then converted and adopted the title of "Apostle to the Gentiles" and started proselytizing among the gentiles. He opposed the strict applications of Jewish customs for converts, and argued

neg: Apostles With Barnabas, he was allotted the role of apostle in the church. He referred to himself as the "apostle of the Gentiles." As the "Catholic Encyclopedia" states, "It is at once evident that in a Christian sense, everyone who had received a mission from God, or Christ, to man could be called 'Apostle'"; thus extending the original sense beyond the twelve. Since Paul claimed to have received the gospel through a revelation of Jesus Christ after the latter's death and resurrection (rather than before like the twelve), he was often obliged to defend his apostolic authority () and proclaim that

neg: Council of Jerusalem as well, as the Apostolic Decree indicates. The dispute was between those, such as the followers of the "Pillars of the Church", led by James, who believed, following his interpretation of the Great Commission, that the church must observe the Torah, i.e. the rules of traditional Judaism, and Paul the Apostle, who believed there was no such necessity. (See also Supersessionism, New Covenant, Antinomianism, Hellenistic Judaism, Paul the Apostle and Judaism.) At the Council, following advice offered by Simon Peter ( and ), Barnabas and Paul gave an account of their ministry among the gentiles (), and the apostle James

neg: Hyperdispensationalism to do with the newly-revealed mystery to and through the apostle Paul, who is not sent out until years later with the new ministry to the gentiles to establish a new church which is composed of both believing Israelites and believing gentiles, not just Israelites (which includes proselytes to Judaism), as in Acts 2. Paul, it is specifically noted, was sent to preach the gospel but not to baptize, unlike notably the Lord's commission to his apostles. The new church is not obligated to any Jewish rituals (like water baptism), according to the determination of the Council of Jerusalem recorded

neg: Religious male circumcision for Gentiles that didn't require circumcision. The Catholic Encyclopedia's entry on Judaizers notes: "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 (). Thus he shortly after circumcised Timothy (), and he was in the very act of observing the Mosaic ritual when he was arrested at Jerusalem ( sqq.)." Simon Peter, who for Catholic Christians is the first Pope, condemned circumcision for converts according to . Paul, the Apostle

neg: St. Paul's Church, Diu St. Paul's Church, Diu The St. Paul’s Church, is situated on Diu Island, on the west coast of India, a Union Territory of India. Diu came under the control of Portuguese colonists in early 16th century. The St. Paul’s Church, named after St. Paul, the Apostle of Jesus also known as the Apostle to the Gentiles, is still a functioning church and one of the three churches in Diu built by the Portuguese. It is considered one of the best examples of baroque architecture (artistic style) in India. The church is located at the mouth of the Gulf of Cambay

neg: Church Body of Christ- Filipinista position based on the Holy scripture written by God and the word "Filipinista" is added to represent the gentiles who are mostly Filipinos and the gentile Filipinos made member to the Church Body of Christ so that they may partake all glorious promises of Christ ("Ephesians 3:4-6"); the gentiles are called in one Body the Church ("Colossians 3:15") the Church is the Body of Christ as preached by Apostle Paul to gentile nation like the Philippines for the fullest of all. (Ephesians 1:22-23) and Christ is the Head of the Church- the body of Christ, "(Colossians 1: 18)" and He

neg: Two-gospel hypothesis disciples scattered beyond Jerusalem into Gentile (mostly Greek but also Syriac) towns. There they began preaching, and a large number of Pagans in Antioch quickly became Christians. By the mid 50s, Paul, who converted and claimed the title of "Apostle to the Gentiles" began to realize the need for a gospel to the Gentiles. This gospel would have to deemphasize the Mosaic Law and recent Jewish history in order to appeal to Greeks and Romans. Paul commissioned his associate, Luke, who used Matthew, as well as other sources. The first verses of Luke’s gospel reference the fact that “many have

neg: Religious male circumcision want to be seen in public deprived of their foreskins. Hellenistic and Roman culture both found circumcision to be cruel and repulsive. The Apostle Paul , who called himself "Apostle to the Gentiles", attacked the practice, but not consistently; for example in one case he personally circumcised Timothy "because of the Jews" that were in town (Timothy had a Jewish Christian mother but a Greek father ). He also appeared to praise its value in , hence the topic of Paul the Apostle and Judaism is still debated. Paul argued that circumcision no longer meant the physical, but a spiritual

neg: Church planting centuries.” The first place that the church spread from Judea was Samaria. Christianity spread to other areas because persecution forced the Christians to leave Jerusalem. Christianity then spread to the Gentiles largely because of the Apostle Paul, who had formerly been a Pharisee and a persecutor of the church. In the Bible, the book of Acts describes Christianity as spreading by the preaching of it in public areas. It then describes the believers of Christianity as gathering together regularly in homes and, at least in the beginning, at the Temple in Jerusalem. This period is known as the Apostolic Period.

neg: Paul the Apostle He said that his team came to town to bring the message of salvation. He recounts the story of Jesus' death and resurrection. He quotes from the Septuagint to assert that Jesus was the promised Christos who brought them forgiveness for their sins. Both the Jews and the "God-fearing" Gentiles invited them to talk more next Sabbath. At that time almost the whole city gathered. This upset some influential Jews who spoke against them. Paul used the occasion to announce a change in his mission which from then on would be to the Gentiles. Antioch served as a major Christian

neg: Christian deism instance, the apostle Paul, who was a Jew, recognized that God's laws are known naturally by everyone. Paul wrote, "When Gentiles (non-Jews) who do not have the (Mosaic) law do by nature what the law requires, they are a law to themselves, even though they do not have the law. They show that what the law requires is written on their hearts" (Romans 2:14-15). Christian deism is therefore based on appreciation for all creation and on appreciation for every human life. In his teachings, Jesus used examples from the natural world and from human nature to explain basic truths about

neg: Apostles of God is "built upon the foundation of apostles and prophets, Christ Jesus himself being the cornerstone". Although not one of the apostles commissioned during the life of Jesus, Paul, a Jew named Saul of Tarsus, claimed a special commission from the risen Jesus and is considered "the apostle of the Gentiles", for his missions to spread the gospel message after his conversion. In his writings, the epistles to Christian churches throughout the Levant, Paul did not restrict the term "apostle" to the Twelve, and often refers to his mentor Barnabas as an apostle. The restricted usage appears in the

neg: Criticism of Judaism Some scholars argue that Paul's criticism of Judaism are correct, others suggest that Paul's criticism is directed at Hellenistic Judaism, the forms with which Paul was most familiar, rather than Rabbinic Judaism, which eschewed the militant line of Judaism which Paul embraced prior to his conversion. There is also the question as to whom Paul was addressing. Paul saw himself as an apostle to the Gentiles, and it is unclear as to whether the text of Romans was directed to Jewish followers of Jesus (as was Paul), to Gentiles, or to both. If adherence to Jewish law were a requirement

neg: Jesus first Christian community was centered in Jerusalem and its leaders included Peter, James, the brother of Jesus, and John the Apostle. After the conversion of Paul the Apostle, he claimed the title of "Apostle to the Gentiles". Paul's influence on Christian thinking is said to be more significant than that of any other New Testament author. By the end of the 1st century, Christianity began to be recognized internally and externally as a separate religion from Judaism which itself was refined and developed further in the centuries after the destruction of the Second Temple. Numerous quotations in the New Testament

neg: Early Christianity by birth or conversion ("proselytes" in Biblical terminology), and historians refer to them as Jewish Christians. The early Gospel message spread orally, probably originally in Aramaic, but almost immediately also in Greek. The New Testament's Acts of the Apostles and Epistle to the Galatians record that the first Christian community centered on Jerusalem and that its leaders included Peter, James, the "brother of Jesus", and John the Apostle. After his conversion, Paul the Apostle claimed the title of "Apostle to the Gentiles". Paul's influence on Christian thinking is said to be more significant than that of any other New Testament

neg: Paul the Apostle and Judaism explains the apparent contradictions in the New Testament regarding the laws of Moses and the Sabbath. As noted by New Testament scholar Pieter Willem van der Horst, Paul accuses the Jews of killing Jesus and the prophets in : James P. Carroll, historian and former Catholic priest, cautions that this and similar statements in the Gospels of Matthew and John are properly viewed as "evidence not of Jew hatred but of sectarian conflicts among Jews" in the early years of the Christian church. Paul, who called himself "the apostle of the Gentiles", sometimes attacked the practice of religious male circumcision,

neg: New Covenant God and humans mediated by Jesus which necessarily includes all people, both Jews and Gentiles, upon sincere declaration that one believes in Jesus Christ as Lord and God. The New Covenant also breaks the generational curse of the original sin on all children of Adam if they believe in Jesus Christ, after people are judged for their own sins, which is expected to happen with the second arrival of Jesus Christ. Thus as the Apostle Paul advises that the Mosaic Covenant of Sinai does not in itself prevent Jews from sinning and dying, and is not given to Gentiles at

neg: Cornelius the Centurion gentile convert, see Jewish Christians) are amazed that Cornelius and other uncircumcised should begin speaking in tongues, praising God. Thereupon Simon Peter commands that Cornelius and his followers be baptized. The controversial aspect of Gentile conversion is taken up later at the Council of Jerusalem (). Peter later chose not to eat with Gentiles in Antioch after some Jews criticized him. The apostle Paul publicly confronted Peter for being hypocritical as related in Galatians 2. Cornelius was one of the first Gentiles converted to Christianity. The baptism of Cornelius is an important event in the history of the early Christian

neg: Paul the Apostle and Judaism not bind Gentiles, the later view also being held by most Jews. Paul's theology of the gospel contributed to the separation of the messianic sect of Christians from Judaism, a development contrary to Paul's own intent. He wrote that faith in Christ was alone decisive in salvation for Jews and Gentiles alike, making the schism between the followers of Christ and mainstream Jews inevitable and permanent. Without Paul's campaign against the legalists who opposed him, Christianity may have remained a dissenting sect within Judaism, for example see Noahidism. He successfully argued that Gentile converts did not need to follow Jewish

neg: Summa Theologica Boethius, John of Damascus, Paul the Apostle, Dionysius the Areopagite, Maimonides, Anselm, Plato, Cicero, and Eriugena. The "Summa" is a more structured and expanded version of Aquinas's earlier "Summa contra Gentiles." These works were written for different purposes, the "Summa Theologiae" to explain the Christian faith to beginning theology students, and the "Summa contra Gentiles" to explain the Christian faith and defend it in hostile situations, with arguments adapted to the intended circumstances of its use, each article refuting a certain belief or a specific heresy. Aquinas conceived the "Summa" specifically as a work suited to beginning students: "Because a

neg: Saint Peter James (the Greater) and John after the ascension of our Saviour, as if also preferred by our Lord, strove not after honor, but chose James the Just bishop of Jerusalem." Peter was considered along with James the Just and John the Apostle as pillars of the Church" (Galatians 2:9)". Paul affirms that Peter had the special charge of being apostle to the Jews, just as he, Paul, was apostle to the Gentiles. The author of the Acts of the Apostles portrays Peter as an extremely important figure within the early Christian community, with Peter delivering a significant open-air sermon during

neg: Paul the Apostle Paul provides a litany of his own apostolic appointment to preach among the Gentiles and his post-conversion convictions about the risen Christ. Paul is critical both theologically and empirically of claims of moral or lineal superiority of Jews while conversely strongly sustaining the notion of a special place for the Children of Israel. There are debates as to whether Paul understood himself as commissioned to take the gospel to the Gentiles at the moment of his conversion. After his conversion, Paul went to Damascus, where Acts 9 states he was healed of his blindness and baptized by Ananias of Damascus.

neg: Caesarea Maritima later had a house there in which he gave hospitality to Paul the Apostle. It was there that Peter the Apostle came and baptized Cornelius the Centurion and his household, the first time Christian baptism was conferred on Gentiles. When newly converted Paul the Apostle was in danger in Jerusalem, the Christians there accompanied him to Caesarea and sent him off to his native Tarsus. He visited Caesarea between his second and third missionary journeys, and later, as mentioned, stayed several days there with Philip the Deacon. Later still, he was a prisoner there for two years before being sent

neg: Barnabas Barnabas Barnabas (; Greek: Βαρνάβας), born Joseph, was an early Christian, one of the prominent Christian disciples in Jerusalem. According to Acts 4:36, Barnabas was a Cypriot Jew. Named an apostle in Acts 14:14, he and Paul the Apostle undertook missionary journeys together and defended Gentile converts against the Judaizers. They traveled together making more converts (c. 45–47), and participated in the Council of Jerusalem (c. 50) Barnabas and Paul successfully evangelized among the "God-fearing" Gentiles who attended synagogues in various Hellenized cities of Anatolia. Barnabas' story appears in the Acts of the Apostles, and Paul mentions him in some

neg: Apostles he had seen and was anointed by Jesus while on the road to Damascus. James, Peter and John in Jerusalem accepted his calling to the apostleship from the Lord to the Gentiles (specifically those not circumcised) as of equal authority as Peter's to the Jews (specifically those circumcised) according to Paul. "James, Peter and John, those reputed to be pillars ... agreed that we [Paul and Barnabas] should go to the Gentiles, and they to the Jews." Paul, despite his divine calling as an apostle, considered himself perhaps inferior to the other apostles because he had originally persecuted Christ's followers.

neg: Ephesians 2 the following from the Talmud: Lutheran theologian George Stoeckhardt argues that "the Christian Church is "de facto" the one new man formed from Jews and Gentiles in whom there is neither Jew nor Greek". Ephesians 2 Ephesians 2 is the second chapter of the Epistle to the Ephesians in the New Testament of the Christian Bible. It is authored by Paul the Apostle. The 1599 Geneva Bible summarises the contents of this chapter: This chapter contains the well-known verse "For it is by grace you have been saved, through faith: and this is not from yourselves, it is the gift

neg: Ebionites Jerusalem Church. Eusebius records that Clement of Alexandria wrote that Peter, James and John chose James, the brother of Jesus, as bishop of Jerusalem, but Eusebius also subjects James to the authority of all the apostles. Peter baptised Cornelius the Centurion, introducing uncircumcised Gentiles into the church in Judea. Paul, "Apostle to the Gentiles", established many churches and developed a Christian theology (see Pauline Christianity). At the Council of Jerusalem ("c" 49), Paul argued to abrogate Mosaic observances for non-Jewish converts. When Paul recounted the events to the Galatians (), he referred only to the remembrance of the poor rather

neg: First Epistle to the Thessalonians that serves as an apologetic correction to Paul's imminent expectation of the Second Coming in 1 Thes. 4:13–18. Other scholars, such as Schmithals, Eckhart, Demke and Munro, have developed complicated theories involving redaction and interpolation in 1 and 2 Thessalonians. Paul claimed the title of the "Apostle to the Gentiles", and established gentile churches in several important cities in the Roman Empire. According to Bart D. Ehrman, the Acts of the Apostles tells a different story of Paul's career, but in this case it reports that, while there were "some" Jews converted during Paul's initial preaching in Thessalonica, the gentiles

neg: Paul the Apostle and Judaism like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?" Paul also mentions that even Barnabas (his travelling companion and fellow apostle until that time) sided with Peter. The final outcome of the incident remains uncertain. The "Catholic Encyclopedia" states: "St. Paul's account of the incident leaves no doubt that St. Peter saw the justice of the rebuke." In contrast, L. Michael White's "From Jesus to Christianity" states: "The blowup with Peter was a total failure of political bravado, and Paul soon left Antioch as "persona non grata", never again to return." The primary source

neg: 1 Corinthians 8 1 Corinthians 8 1 Corinthians 8 is the eighth chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus. In this short chapter, Paul deals with an issue about food offered to idols. This chapter can be grouped: At the Apostolic Council of Jerusalem, reported in Acts 15, following advice offered by Simon Peter ( and ), Barnabas and Paul gave an account of their ministry among the gentiles (), and the apostle James quoted from the words of the prophet Amos (,

neg: Poeta Saxo offer less praise, noting that the Poeta is a versifier who simply tansformed prose annals into metric ones with little original contribution. He "goes beyond received and conventional ideas", however, in portraying Charlemagne as superior to the Roman emperors, standing beside Constantine in Heaven, and famous as David (this idea came from Charlemagne's court nickname). In the final book, where the Poet depicts the nations on Judgement Day, he has each nation led by a different apostle: Peter leads the Jews and Paul leads the Gentiles, under whom Andrew leads the Greeks, John the Asians, Matthew the Ethiopians, Thomas the

neg: Epistle to the Colossians the set-apart ones in Christ. It calls them to grow in wisdom and knowledge that their love might be principled love and not sentimentality. "Christ in you is your hope of glory!". "Christ in you, the hope of Glory" One of the great themes of the doctrinal section of Colossians is promise of union with Christ through the indwelling life of God the Holy Spirit. For example, Colossians 1:27, "To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory." The Apostle Paul wrote to

neg: Authorship of the Epistle to the Hebrews them at the beginning by putting his name.'" This stylistic difference has led Martin Luther and Lutheran churches to refer to Hebrews as one of the antilegomena, one of the books whose authenticity and usefulness was questioned. As a result, it is placed with James, Jude, and Revelation, at the end of Luther's canon. Some theologians and groups, such as Jehovah's Witnesses, who continue to maintain Pauline authorship, repeat the opinion of Eusebius that Paul omitted his name because he, the Apostle to the Gentiles, was writing to the Jews. They conjecture that Jews would have likely dismissed the letter

neg: Timeline of Christianity Stephen (see also Persecution of Christians) and the subsequent dispersion of the Apostles (, also ) which leads to the baptism of Simon Magus in Samaria (), and also an Ethiopian eunuch (). Paul's "Road to Damascus" conversion to "Apostle to the Gentiles" is first recorded in , cf. . Peter baptizes the Roman Centurion Cornelius, who is traditionally considered the first Gentile convert to Christianity (). The Antioch church is founded, it was there that the term Christian was first used (). Constantine called the First Council of Nicaea in 325 to unify Christology, also called the first great

neg: Canonical hours The first miracle of the apostles, the healing of the crippled man on the temple steps, occurred because Saint Peter and John the Apostle went to the Temple to pray (). Also, one of the defining moments of the early Church, the decision to include Gentiles among the community of believers, arose from a vision Peter had while praying at noontime (). As Christianity began to separate from Judaism, the practice of praying at fixed times continued. The early church was known to pray the Psalms (), which have remained the principal part of the canonical hours. By 60 AD,

neg: Paul the Apostle did not strictly adhere to Jewish customs. Writing later of the incident, Paul recounts, "I opposed [Peter] to his face, because he was clearly in the wrong", and says he told Peter, "You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?" Paul also mentions that even Barnabas, his traveling companion and fellow apostle until that time, sided with Peter. The final outcome of the incident remains uncertain. The "Catholic Encyclopedia" suggests that Paul won the argument, because "Paul's account of the incident

neg: Paul the Apostle and Judaism for the Incident at Antioch is Paul's letter to the Galatians. Before Paul's conversion, Christianity was part of Second Temple Judaism. Gentiles who wished to join Jewish Christian sects, such as the Ebionites or Nazarenes, were expected to convert to Judaism, which likely meant submission to adult male circumcision for the uncircumcised, following the dietary restrictions of kashrut, and more (see 613 mitzvot for details). During the time period, there were also "partial converts", such as gate proselytes and Godfearers. Paul insisted that faith in Christ (see also Faith or Faithfulness) was sufficient for salvation and that the Torah did

neg: Paul the Apostle and Judaism gospel proclaimed among the Gentiles", "them" being according to Paul "those who were supposed to be acknowledged leaders": James, Cephas and John. He describes this as a "private meeting" (not a public council) and notes that Titus, who was Greek, wasn't pressured to be circumcised. However, he refers to "false believers secretly brought in, who slipped in to spy on the freedom we have in Christ Jesus, so that they might enslave us." Paul claims the "pillars" of the Church had no differences with him. On the contrary, they gave him the "right hand of fellowship", he bound for the

neg: Origins of Christianity the writings of Paul. According to the New Testament, Saul of Tarsus first persecuted the early Jewish Christians, but then converted. He adopted the name Paul and started proselytizing among the Gentiles, adopting the title "Apostle to the Gentiles." He persuaded the leaders of the Jerusalem Church to allow Gentile converts exemption from most Jewish commandments at the Council of Jerusalem, which opened the way for a much larger Christian Church, extending far beyond the Jewish community. While Paul was inspired by the early Christian apostles, his writings elaborate on their teachings, and also give interpretations which are different from

neg: Metropolis of Ephesus missionary journey in 54 AD. He spent three months teaching in a synagogue in an effort to bring the Jews to accept union with the gentiles in Christianity, but without success. For the next two years he stayed in Ephesus seeking to convert Hellenized Jews and gentiles, and appears to have made many converts. The Apostle John (4 BC - 100 AD) was traditionally said to have come to Ephesus during the period when Agrippa I (37-44) was suppressing the church of Jerusalem. There are records of John being arrested by the Emperor Domitian (reigned 81 -96 AD). He was

neg: Paul the Apostle and Judaism the "three exceptions", (counted by some as four) laws that roughly coincide with Judaism's Seven Laws of Noah said to be established by God for all humankind. This Apostolic Decree, still observed by the Orthodox Church, is similar to that adopted by Rabbinic Judaism, which teaches that Gentiles need only follow the Noachide Laws to be assured of a place in the World to Come. See also Noahidism and Dual-covenant theology. Paul seems to have refused "to be tied down to particular patterns of behavior and practice." He does not engage in a dispute with those Corinthians who apparently feel

neg: Paul the Apostle to reflect anyone else's words. Moreover, George Shillington writes that the author of Acts most likely created the speeches accordingly and they bear his literary and theological marks. Conversely, Howard Marshall writes that the speeches were not entirely the inventions of the author and while they may not be accurate word-for-word, the author nevertheless records the general idea of them. F. C. Baur (1792–1860), professor of theology at Tübingen in Germany, the first scholar to critique Acts and the Pauline Epistles, and founder of the Tübingen School of theology, argued that Paul, as the "Apostle to the Gentiles", was in

neg: Exorcism of the Gerasene demoniac down the steep bank into the sea and are drowned. The man is now seen, dressed and restored to sanity: he asks to be included among the disciples who travel with Jesus but he is refused and instructed to remain in the Decapolis region, to tell of "the great things the Lord has done ... and [how he] has had compassion on you". Theologian Tom Wright calls him "the first apostle to the gentiles". The author of the Matthew Gospel shortens the story more dramatically () and writes not of one possessed man, but of two. In this version, Jesus

neg: Paul the Apostle is done for the reader's convenience and is not approved of by all scholars. In 57, upon completion of his third missionary journey, Paul arrived in Jerusalem for his fifth and final visit with a collection of money for the local community. Acts reports that he initially was warmly received. However, Acts goes on to recount how Paul was warned by James and the elders that he was gaining a reputation for being against the Law, saying "they have been told about you that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not

neg: Ananias of Damascus chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel". (). When Ananias went in to Saul and laid his hands on him, the "scales" of dead tissue on the surface of his eyes fell off, and he looked up at Ananias. After additional instruction, Saul was baptized. () According to Roderick L. Evans, Ananias was a prophet despite being mentioned as a disciple. In his opinion on New Testament prophets, biblical figures who receive a message from God or reveal future events are considered prophets despite alternative titles such as apostle

neg: Centurion faith and restored his servant to health. The book of Acts tells of a centurion named Cornelius whose righteous and generous acts find favor with God. The apostle Simon Peter is told in a vision to visit Cornelius, a Gentile, with whom association was not permitted under Jewish law. The encounter leads Simon Peter to understand that God accepts non-Jews who believe in God and repent. After this revelation, the message of Jesus was evangelized to the Gentiles. Centurion A centurion (; ; , "kentyríōn" or , "hekatóntarkhos") was a professional officer of the Roman army after the Marian reforms

neg: Apse from the Carthedral of Urgell are Andrew, with the cross, a beardless John the Evangelist and Paul, the Apostle of the Gentiles, who represent the Church militant attending the manifestation of God. Attractive floral borders decorated the windows. Stylistically, these paintings show a synthesis of different influences from Lombardy, Occitania and Peitieu. Apse from the Carthedral of Urgell The Apse from La Seu d'Urgell is an apse exhibited at the National Art Museum of Catalonia in Barcelona. The decoration on this apse is a noteworthy sample from the MNAC's unique collection of Romanesque mural painting, most of which comes from the diocese of Urgell. In

neg: God-fearer Roman culture both found circumcision to be cruel and repulsive. The Apostle Paul in his letters fiercely criticized the Judaizers that demanded circumcision for Gentile converts, and opposed them; he stressed instead that faith in Christ constituted a "New Covenant" with God, a covenant which essentially provides a "free gift" of salvation from the harsh edicts of the Mosaic Law for Gentiles that didn't require circumcision (see also Christian liberty, Pauline passages supporting antinomianism, Abrogation of Old Covenant laws). The only God-fearers known to be converted to Christianity by Paul mentioned in the New Testament were Cornelius the Centurion, Lydia

neg: Common grace behavior (Gen. 20:6, 1 Sam. 25:26). In man's conscience - The apostle Paul says that when unbelieving Gentiles "who do not have the law, by nature do what the law requires, they are a law to themselves, ...They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them" (Rom. 2:14-15, ESV). By God's common grace fallen mankind retains a conscience indicating the differences between right and wrong. This may be based on the fact that human beings, though fallen in sin, retain a

neg: Shaking the dust from the feet tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city" (). The only recorded instance of this practice in the New Testament was when Paul the Apostle and Barnabas were expelled from Antioch, Pisidia by Jews who disapproved of them teaching to Gentiles (). In July 1830, Joseph Smith, founder of the Latter Day Saint movement, dictated his first revelation referencing the practice, said to be the words of Jesus directed to Smith and Oliver Cowdery, directing them as follows: And in whatsoever place ye shall enter, and they receive you not, in

neg: Paul the Apostle and Judaism Minor and the encounters he had with Diaspora Jews and with local gentile populations. In , the Jews from Antioch and Iconium go so far as to follow Paul to other cities and to incite the crowds there to violence against him. Paul had already been stoned and left for dead once. In Philippi, a Roman colony, Roman magistrates beat and jailed Paul and his companions on behalf of the Gentiles. Clearly at this point, Paul and his companions were still considered to be Jews by those in Philippi who raised protests against them, despite Paul's attempts to tailor his

neg: Baptism into the body of Christ; the latter being the one baptism for today. The one baptism for today, it is asserted, is the "baptism of the Holy Spirit" of the believer into the Body of Christ church. Many in this group also argue that John's promised baptism by fire is pending, referring to the destruction of the world by fire. John, as he said "baptized with water", as did Jesus's disciples to the early, Jewish Christian church. Jesus himself never personally baptized with water, but did so through his disciples. Unlike Jesus' first apostles, Paul, his apostle to the Gentiles,

neg: Titus 1 Titus 1 Titus 1 is the first chapter of the Epistle to Titus in the New Testament of the Christian Bible. It is authored by Paul the Apostle and addressed to Saint Titus. This chapter can be grouped (with cross references to other parts of the Bible): New King James Version New King James Version Also "my genuine child" (as in 1 Timothy 1:2), that is, "converted by my instrumentality" (; ). Paul treated Titus as "a genuine son" in respect to (in virtue of) "the faith common to all the people of God", comprising in a common brotherhood Gentiles

neg: Paul the Apostle to circumcise their children or walk according to our customs". Paul underwent a purification ritual in order to give the Jews no grounds to bring accusations against him for not following their law. After seven days in Jerusalem, some "Jews from Asia" (most likely from Roman Asia) accused Paul of defiling the temple by bringing gentiles into it. He was seized and dragged out of the temple by an angry mob. He narrowly escaped being killed by surrendering to a group of Roman centurions, who arrested him, put him in chains and took him to the tribune. When a plot

neg: Elijah Abel to L. John Nuttall, who detailed the meeting in his journal, Coltrain and Smoot made statements about what Joseph Smith said about Blacks and the priesthood. John Taylor recounted a story and asked Coltrin if the account was accurate. In this story, Coltrin remarked that black people should not have the priesthood and Smith responded to him with the account of the Apostle Peter's vision in Acts 10, in which he was commanded by God to teach the Gentiles despite being a Jew himself, implying that blacks should have the priesthood. However, Coltrin denied that this conversation ever took place.

neg: Corporate personality explain the use of "" for "in Christ" (amongst others) in the New Testament writings of Paul the Apostle. The notion of Old Testament corporate personality encompasses four things: In Pauline theology, the notion of corporate personality is largely restricted to its representational aspect. Paul's comparison between Jesus Christ and Adam is viewed, by those theologians that adhere to the notion, as an identification of Christ as the king and those people in the kingdom that he leads. Similarly, in his Epistle to the Galatians, Paul speaks of Gentiles being blessed both "in" Abraham and also "with" him—which these theologians

neg: Early Scandinavian Dublin great slaughter of the Findgaill, and plundered the naval encampment, both people and property." It is believed that this refers to the first appearance in Ireland of a new faction of Vikings. Called the "Dubgaill" or "Dubgenti" ("Dark Foreigners" or "Dark Gentiles"), these were possibly Scandinavians of Danish or Anglo-Danish origin who hoped to take advantage of the shifting fortunes of the town's inhabitants, known as the Findgaill or Findgenti ("Fair Foreigners" or "Fair Gentiles"), who were possibly Scandinavians of Norwegian origin – though there is still no consensus among historians as to the meaning of these terms. Whatever their

neg: Ferdinand Christian Baur the "Apostle to the Gentiles", and this struggle continued down to the middle of the 2nd century. In short, the conflict between Petrinism and Paulinism is, as Karl Schwarz puts it, the key to the literature of the 1st and 2nd century. Baur was a theologian and historian as well as a Biblical critic. As early as 1834 he published a strictly theological work, "Gegensatz des Katholicismus und Protestantismus nach den Prinzipien und Hauptdogmen der beiden Lehrbegriffe", a strong defence of Protestantism on the lines of Schleiermacher's "Glaubenslehre", and a vigorous reply to J. Möhler's "Symbolik" (1833). This was followed

neg: Simon the Zealot "but not really as a group — rather as avenging priests in the Temple". Eisenman's broader conclusions, that the zealot element in the original apostle group was disguised and overwritten to make it support the assimilative Pauline Christianity of the Gentiles, are more controversial. John P. Meier points out that the term "Zealot" is a mistranslation and in the context of the Gospels means "zealous" or "jealous" (in this case, for keeping the Law of Moses), as the Zealot movement did not exist until 30 to 40 years after the events of the Gospels. However, neither Brandon, nor Hengel support

neg: Romans 11 in whose place a remnant have been chosen and grafted () into place. The New King James Version organises this chapter as follows: New King James Version Paul used the phrase "Certainly not!" or "God forbid" (, "mē genoito") regularly in this letter. On this occasion, he puts himself forward as an example to evidence his argument, "to show that God has not rejected His people "en masse". An Israelite of pure descent, he is, nevertheless a true believer". Later in the chapter (), Paul also refers to himself as the "apostle of the gentiles" (, "ethnōn apostolos"). New King

neg: Covenant theology of the covenant of works; viewed this way, it is the ministration of condemnation and death. (2) It was also a national covenant, giving national blessings based on national obedience; in this way it was purely legal. (3) In the sacrificial system, it points to the Gospel of salvation through a mediator. Some commentators, like John Gill, see in the passage that begins in Deut. 29.1 a distinct and gracious covenant, involving circumcision of the heart, which foresees the embrace of the Gentiles and which is looked back upon as distinct from the Mosaic Covenant by the Apostle Paul in

neg: Religious law as Jesus' antitheses of the law, the circumcision controversy in Early Christianity, and the Incident at Antioch and position of Paul the Apostle and Judaism. Many traditional Christians have the view that only parts are applicable, many Protestants have the view that none is applicable, dual-covenant theologians have the view that only Noahide Laws apply to Gentiles, and a minority have the view that all are still applicable to believers in Jesus and the New Covenant. Canon law is the body of laws and regulations made by or adopted by ecclesiastical authority, for the government of the Christian organization and

neg: Titus 2 and servants; which sense well agrees with the context, ( Titus 2:2-4 Titus 2:6 Titus 2:9 Titus 2:10 ) and the words are a reason why the apostle would have duty urged on all sorts of persons, because the Gospel was now preached to all; and it had reached the hearts of all sorts of men; particularly the Gentiles may be intended from whom the Gospel was before hid, and who sat in darkness, and in the shadow of death; but now the great light shined upon them, and the Gospel was no more confined to one people only, but

neg: Good works fruit saying, "Produce fruit in keeping with repentance" (). Jesus himself encourages people to live a life without sin after receiving grace and forgiveness from God as the incident with the adulterous woman shows (). He mentions good works explicitly as a good testimony to other people (). In 1 Peter the same encouragement for Christians is expressed that they should keep their conduct among the Gentiles honourable so that they may see the believers' good deeds (). The apostle Paul connected grace with works, writing to his fellow-worker Titus in that the grace of God has appeared in order

neg: Omnipotence paradox Paul the Apostle and Elymas the Magician mentioned in Acts 13:8, but it is phrased in terms of a debate as to whether or not God can "deny himself" ala 2 Tim 2:13. In the 11th century, Anselm of Canterbury argues that there are many things that God cannot do, but that nonetheless he counts as omnipotent. Thomas Aquinas advanced a version of the omnipotence paradox by asking whether God could create a triangle with internal angles that did not add up to 180 degrees. As Aquinas put it in Summa contra Gentiles: This can be done on a sphere,

neg: Paul the Apostle and Judaism In Acts, no mention is made of Paul's journey into Arabia; and the journey to Jerusalem is placed immediately after the notice of Paul's preaching in the synagogues. Hilgenfeld, Wendt, Weizäcker, Weiss, and others allege here a contradiction between the writer of the Acts and Paul. R. Emden, in a remarkable apology for Christianity contained in his appendix to "Seder 'Olam" gives it as his opinion that the original intention of Jesus, and especially of Paul, was to convert only the Gentiles to the seven moral laws of Noah and to let the Jews follow the Mosaic law — which

neg: Apostolic Age historical accuracy is questionable and its coverage is partial, focusing especially from onwards on the ministry of Paul (an apostle to the Gentiles, but not one of the original twelve apostles – Rom. 1:1; 11:13) and his companions, and ending around 62 AD with Paul preaching in Rome under house arrest. According to most scholars, the followers of Jesus were composed principally from apocalyptic Jewish sects during the late Second Temple period of the 1st century. Some Early Christian groups were strictly Jewish, such as the Ebionites and the early-church leaders in Jerusalem, collectively called Jewish Christians. During this period,

neg: Summa contra Gentiles Summa contra Gentiles The Summa contra Gentiles (also known as "", "Book on the truth of the Catholic faith against the errors of the unbelievers") is one of the best-known books by St Thomas Aquinas, written during c. 1259–1265. It was probably written to aid missionaries in explaining the Christian religion to and defending it against dissenting points of doctrine in Islam and Judaism. To this end, Aquinas may rely on a substantial body of shared doctrine, especially tenets of monotheism, in the case of Judaism the shared acceptance of the Old Testament as scripture and in the case of

neg: Acts of the Apostles continues the story of Christianity in the 1st century, beginning with Jesus's ascension to Heaven. The early chapters, set in Jerusalem, describe the Day of Pentecost (the coming of the Holy Spirit) and the growth of the church in Jerusalem. Initially, the Jews are receptive to the Christian message, but soon they turn against the followers of Jesus. Rejected by the Jews, under the guidance of the Apostle Peter the message is taken to the Gentiles. The later chapters tell of Paul's conversion, his mission in Asia Minor and the Aegean, and finally his imprisonment in Rome, where, as the

neg: Mediator Dei "All the elements of the liturgy, then, would have us reproduce in our hearts the likeness of the divine Redeemer through the mystery of the cross, according to the words of the Apostle of the Gentiles, 'With Christ I am nailed to the cross. I live, now not I, but Christ live in me.' Gal. 2:19-20. Thus we become a victim, as it were, along with Christ to increase the glory of the eternal Father." Assuredly it is a wise and most laudable thing to return in spirit and affection to the sources of the sacred liturgy. For research in

neg: Titus 2 was preached to every creature under heaven, or to the whole creation; namely, to the Gentiles, pursuant to the commission in (Mark 16:15). Titus 2 Titus 2 is the second chapter of the Epistle to Titus in the New Testament of the Christian Bible. It is authored by Paul the Apostle and addressed to Saint Titus. This chapter can be grouped (with cross references to other parts of the Bible): New King James Version By which is meant, not the free love and favour of God, which lies in his own heart; for though that is productive of salvation, and

neg: Catholic Church and Judaism synagogues, reading the Old Testament, singing the Psalms and joining in the various rituals of the Jewish calendar. Christians moved away from Jews in subsequent centuries, but modern Catholicism has retained much of its Hebrew literary heritage, the Old Testament (Tanakh). Even as pagans and gentiles increasingly began to attend Christian worship, the Jewish framework remained strong. While the relationship of Paul the Apostle and Judaism is still debated, he initially took part in the reactive Jewish persecution of the early Christian movement, but following his conversion, he became a leading exponent for Christianity branching away from Judaism and becoming

neg: Paul the Apostle and Judaism 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 Noachian laws. , yet no reference of Noachian Laws can be found in Acts 15-1-31. In , 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."

neg: Summa contra Gentiles re-edited, with corrections, by P. Marc, C. Pera and P. Carmello and published with Marietti, Torino-Rome, in 1961. Modern translations have been published in: English (1924, 1957), German (1937, 2001), Spanish (1968) and French (1993, 1999) Summa contra Gentiles The Summa contra Gentiles (also known as "", "Book on the truth of the Catholic faith against the errors of the unbelievers") is one of the best-known books by St Thomas Aquinas, written during c. 1259–1265. It was probably written to aid missionaries in explaining the Christian religion to and defending it against dissenting points of doctrine in Islam and Judaism.

neg: Icon the world that is to say, with the images of Pythagoras, and Plato, and Aristotle, and the rest. They have also other modes of honouring these images, after the same manner of the Gentiles [pagans]". On the other hand, Irenaeus does not speak critically of icons or portraits in a general sense – only of certain gnostic sectarians' use of icons. Another criticism of image veneration appears in the non-canonical 2nd-century "Acts of John" (generally considered a gnostic work), in which the Apostle John discovers that one of his followers has had a portrait made of him, and is venerating

neg: Epistle to the Galatians The citation here is based on the content of the gospel. Alternative outlines have been introduced based on the rhetorical form of the letter. Galatians This epistle addresses the question of whether the Gentiles in Galatia were obligated to follow Mosaic Law to be part of the Christ community. After an introductory address (), the apostle discusses the subjects which had occasioned the epistle. In the first two chapters, Paul discusses his life before Christ and his early ministry, including interactions with other apostles in Jerusalem. This is the most extended discussion of Paul's past that we find in the

neg: 2 Corinthians 8 liberality with cheerfulness, nothing will. "Next to his ministry of preaching to the Gentiles, Paul's most important activity during his ministry was to collect money for the poor [believers] in Jerusalem." Paul confirms in that this was a part of his ministry which he considered important and endorsed by the leaders of the church in Jerusalem. 2 Corinthians 8 2 Corinthians 8 is the eighth chapter of the Second Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Saint Timothy. This chapter, and the next one, "are devoted entirely

neg: Paul the Apostle the Gentiles" the tools which he later would use to effectively spread the Gospel and to establish the church in the Roman Empire. Paul's conversion can be dated to 31–36 by his reference to it in one of his letters. In Paul writes that God "was pleased to reveal his son to me." In , as he lists the order in which Jesus appeared to his disciples after his resurrection, Paul writes, "last of all, as to one untimely born, He appeared to me also." According to the account in Acts, it took place on the road to Damascus, where

neg: History of early Christianity passages in the canonical gospels reflect a similar observance of traditional Jewish piety such as fasting, reverence for the Torah (generally translated as "the Law" in English translations of the Bible) and observance of Jewish holy days. In the mid-1st century, in Antioch, the Apostle Paul began preaching to gentiles. The new converts did not follow all "Jewish Law" (generally understood to mean Mosaic Law as the "Halakha" was still being formalized at the time) and refused to be circumcised, as circumcision was considered repulsive in Hellenistic culture. The resulting circumcision controversy was addressed at the Council of Jerusalem about

neg: Dispensationalist theology former dispensation and only one church during this period and thus all of Paul's epistles are the direct teachings to the Church as they proclaim the Gospel of the Grace of God first revealed through the apostle to the Gentiles/uncircumcision. The prefixes "hyper" or "ultra" mean "further than", and are not meant to be derogatory terms, although some mainstream dispensationalists use them as such. These two groups are branded by the opponents as "hyper-dispensationalists" and "ultra-dispensationalists" because they tend to take dispensational concepts further than those of the Acts 2 persuasion. They themselves see this as simply being consistent with

neg: Jude the Apostle Jude the Apostle Jude, also known as Judas Thaddaeus, (; ; Syriac/Aramaic: ܝܗܘܕܐ ܫܠܝܚܐ) was one of the Twelve Apostles of Jesus. He is generally identified with Thaddeus, and is also variously called Jude of James, Jude Thaddaeus, Judas Thaddaeus or Lebbaeus. He is sometimes identified with Jude, the brother of Jesus, but is clearly distinguished from Judas Iscariot, the apostle who betrayed Jesus prior to his crucifixion. Catholic writer Michal Hunt suggests that Judas Thaddaeus became known as Jude after early translators of the New Testament from Greek into English sought to distinguish him from Judas Iscariot and subsequently

neg: Christian name christen thee in the name of the Father" etc. To "christen" in this context is therefore to "baptise", and "Christian name" means "baptismal name". In view of the Hebrew practice of giving a name to the male child at the time of his circumcision on the eighth day after birth (Luke 1:59), it has been maintained that the custom of conferring a name upon the newly baptised was of Apostolic origin. For instance, the apostle of the Gentiles was called Saul before his conversion and Paul afterwards. But modern scholars have rejected this contention, since the baptism of St. Paul

neg: Krister Stendahl Pluralism at the Shalom Hartman Institute in Jerusalem. After retiring in 1989, he returned to the United States, and was Mellon Professor of Divinity Emeritus at the Harvard Divinity School. He also taught at Brandeis University. Bishop Stendahl was an honorary fellow of the Graduate Theological Foundation. Stendahl is perhaps most famous for his publication of the article "The Apostle Paul and the Introspective Conscience of the West". This article, along with the later publication of the book "Paul Among Jews and Gentiles," conveys a new idea in Pauline studies suggesting that scholarship dating all the way back to Augustine

neg: Martin Luther and antisemitism only subject them to popishness and mockery...If the apostles, who also were Jews, had dealt with us Gentiles as we Gentiles deal with the Jews, there would never have been a Christian among the Gentiles ... When we are inclined to boast of our position [as Christians] we should remember that we are but Gentiles, while the Jews are of the lineage of Christ. We are aliens and in-laws; they are blood relatives, cousins, and brothers of our Lord. Therefore, if one is to boast of flesh and blood the Jews are actually nearer to Christ than we are...If we

neg: Antinomianism his appendix to "Seder 'Olam," gives it as his opinion that the original intention of Jesus, and especially of Paul, was to convert only the Gentiles to the seven moral laws of Noah and to let the Jews follow the Mosaic law—this explains the apparent contradictions in the New Testament regarding the laws of Moses and the Sabbath." The Tübingen school of historians founded by F. C. Baur holds that in Early Christianity, there was conflict between Pauline Christianity and the Jerusalem Church led by James the Just, Simon Peter, and John the Apostle, the so-called "Jewish Christians" or "Pillars

neg: Paul the Apostle of the gospel accelerated the separation of the messianic sect of Christians from Judaism, a development contrary to Paul's own intent. He wrote that faith in Christ was alone decisive in salvation for Jews and Gentiles alike, making the schism between the followers of Christ and mainstream Jews inevitable and permanent. He argued that Gentile converts did not need to become Jews, get circumcised, follow Jewish dietary restrictions, or otherwise observe Mosaic laws to be saved. Nevertheless, in Romans he insisted on the positive value of the Law, as a moral guide. E. P. Sanders' publications have since been taken

neg: G. B. Caird he was adamant that the gospels were reliable witnesses not only to the theology of the early church but to the theology of Jesus himself. His claim in particular that Jesus's friction with the Pharisees reflected a legitimate, contemporary, first-century Palestinian debate about "what it means for the nation of Israel to be the holy people of God in a world overrun by gentiles," and that this is profoundly "political," is fundamental to his work on Jesus. Another of Caird's lifelong preoccupations was Paul the Apostle, seen particularly in his works "Principalities and Powers", "Paul's Letters from Prison", and comments

neg: Gentile by gentiles. He believed that the evil of the serpent was neutralized in Jews, whereas the gentiles still have that in their blood. While he also wrote that the wise amongst the gentiles should be treated as a wise man, he further wrote that a gentile who reads Torah deserves death. He has also said, "Whoever abandons idolatry is called Jew." Abbahu complains of gentile mistreatment of Israel. He endorsed the law according to which a gentile should not be compensated if his ox was damaged by an Israelite. Assi suggested that gentiles should not be taught about the laws

neg: Nereus, Achilleus, Domitilla, and Pancras part of the catacomb of Domitilla, built as far back as the beginning of the 2nd century, we may conclude that they are among the most ancient martyrs of the Roman Church, and stand in very near relation to the Flavian family, of which Domitilla, the foundress of the catacomb, was a member. In the Epistle to the Romans, St. Paul mentions a Nereus with his sister, to whom he sends greetings (); perhaps even the martyr was a descendant of this disciple of the Apostle of the Gentiles. Owing to the purely legendary character of these Acts, we cannot

neg: James, brother of Jesus supported them all in being against the requirement (Peter had cited his earlier revelation from God regarding Gentiles) and suggested prohibitions about eating blood as well as meat sacrificed to idols and fornication. This became the ruling of the Council, agreed upon by all the apostles and elders and sent to the other churches by letter. The Encyclopædia Britannica relates that "James the Lord's brother was a Christian apostle, according to St. Paul, although not one of the original Twelve Apostles." According to Schaff, James seems to have taken the place of James the son of Zebedee, after his martyrdom,

neg: Matthew 6:31–32 - he presents a similar one about clothing. After giving these explanations Jesus in this verse issues the clear command not to be anxious. The Gentiles had earlier been presented as a bad example in . In this case Fowler notes that Gentiles might not be referring to non-Jews, but to all outside Jesus' group of disciples. In this verse Jesus mentions that such anxiety might be natural for the Gentiles, who have no God that provides for them, or who believe in capricious or unpredictable Gods. Barclay rephrases this verse as stating that anxiety is impious as it represents

neg: First Nephi out of the land; that the settlers would overpower Europe; the discovery and translation of the Book of Mormon; and that the apostle John the Revelator would write concerning the final days. Perhaps the most potentially controversial part of the First Book of Nephi is the misunderstanding that has resulted from descriptions trying to define the "great and abominable church" that Nephi sees among the "nations and kingdoms of the Gentiles"(I Nephi 13:3-8). It may be of interest to note how this particular vision has affected Mormonism's view toward the rest of Christianity. The Great and Abominable Church Nephi sees