Incident at Antioch
The incident at Antioch was an
Gentile Christians and the Torah
Paul was responsible for bringing Christianity to
The inclusion of Gentiles into early Christianity posed a problem for the
Around the same time period, the subject of Gentiles and the
Paul objected strongly to the insistence on keeping all of the Jewish commandments,[3][16] considering it a great threat to his doctrine of salvation through faith in Christ.[6][17] According to Paula Fredriksen, Paul's opposition to male circumcison for Gentiles is in line with the Old Testament predictions that "in the last days the gentile nations would come to the God of Israel, as gentiles (e.g., Zechariah 8:20–23), not as proselytes to Israel."[web 3] For Paul, Gentile male circumcision was therefore an affront to God's intentions.[web 3] According to Hurtado, "Paul saw himself as what Munck called a salvation-historical figure in his own right", who was "personally and singularly deputized by God to bring about the predicted ingathering (the "fullness") of the nations (Romans 11:25)."[web 3]
Council of Jerusalem
Paul left Antioch and traveled to Jerusalem to discuss his mission to the Gentiles with the Pillars of the Church.[18] Describing the outcome of this meeting, Paul said that "they recognized that I had been entrusted with the gospel for the uncircumcised".[19] The Acts of the Apostles describe the dispute as being resolved by Peter's speech and concluding with a decision by James, the brother of Jesus not to require circumcision from Gentile converts. Acts quotes Peter and James as saying:
"My brothers, you are well aware that from early days God made his choice among you that through my mouth the Gentiles would hear the word of the gospel and believe. And God, who knows the heart, bore witness by granting them the Holy Spirit just as he did us. He made no distinction between us and them, for by faith he purified their hearts. Why, then, are you now putting God to the test by placing on the shoulders of the disciples a yoke that neither our ancestors nor we have been able to bear? On the contrary, we believe that we are saved through the grace of the Lord Jesus, in the same way as they."
"It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. Instead we should write to them, telling them to abstain from food polluted by
blood."
Part of a series of articles on |
Peter in the Bible |
---|
In the New Testament |
Other |
This Apostolic Decree is still observed by the Eastern Orthodox Church.[20]
The historical reliability of the Acts of the Apostles is disputed.[21] While the Council of Jerusalem was described as resulting in an agreement to allow Gentile converts exemption from most Jewish commandments, another group of Jewish Christians, sometimes termed Judaizers, felt that Gentile Christians needed to fully comply with the Law of Moses, and opposed the Council's decision.[5][16][22]
Incident
According to the Epistle to the Galatians chapter 2, Peter had traveled to Antioch and there was a dispute between him and Paul. The Epistle does not exactly say if this happened after the Council of Jerusalem or before it, but the incident is mentioned in Paul's letter as his next subject after describing a meeting in Jerusalem which some scholars consider to be the council. An alternate theory, which many believe to be better suited to the facts of the incident, is that it took place long before the Jerusalem Council, perhaps shortly after Paul's famine visit of Acts 11. This conclusion makes more sense of Peter's apparent change of heart. Galatians 2:11–13 says:
When Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong. Before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group.
To Paul's dismay, the rest of the
The rest of the Jews joined in this charade and even Barnabas was drawn into the hypocrisy.
The Acts of the Apostles relates a fallout between Paul and Barnabas soon after the Council of Jerusalem, but gives the reason as the fitness of John Mark to join Paul's mission (Acts 15:36–40). Acts also describes the time when Peter went to the house of a gentile. Acts 11:1–3 says:
The apostles and the believers throughout Judea heard that the Gentiles also had received the word of God. So when Peter went up to Jerusalem, the circumcised believers criticized him and said, "You went into the house of the uncircumcised and ate with them."
This is described as having happened before the death of King Herod (
A minority of scholars argues that the confrontation was actually not between Paul and Peter the Apostle, but another one of the identified
Outcome
The final outcome of the incident remains uncertain; indeed the issue of
According to Roman Catholic Church tradition, Peter and Paul taught together in
See also
References
- ^ JSTOR 3267745.)
2:14: "how is it that you compel the Gentiles to judaize?" "To judaize" was a quite familiar expression, in the sense "to live like a Jew", "to adopt a distinctively Jewish way of life"-with reference to Gentiles taking up Jewish customs like observance of the sabbath. The polemical note sounds in the verb "compel". [...] The element of compulsion would enter because there were Gentiles who were making claims, or for whom claims were being made, to enter into what generations of Jews had always regarded as their exclusive privileges (in terms of the argument of Galatians, into the direct line of inheritance from Abraham). To safeguard the character of these privileges it was evidently seen as necessary to ensure that such claimants conformed fully to the traditional notes of the covenant people. This Paul regarded as compulsion.
{{cite journal}}
: External link in
(help|quote=
- developing Christianity, which James lacked." [Italics original]
- ^ a b c Cross & Livingstone 2005, pp. 1243–5.
- S2CID 170331485.
- ^ a b c d Bokenkotter 2004, pp. 19–21.
- ^ a b c Hurtado 2005, pp. 162–165.
- ^ a b McGrath 2006, pp. 174–175.
- ^ Bokenkotter 2004, p. 19.
- ^ Acts 15:1
- ^ a b Fredriksen 2018, pp. 10–11.
- ^ S2CID 29580193. Retrieved 9 January 2020.
- ^ PMID 6994325. Retrieved 9 January 2020.
- Antiochus Epiphanesprohibiting circumcision (I Macc. i. 48, 60; ii. 46); and the Jewish women showed their loyalty to the Law, even at the risk of their lives, by themselves circumcising their sons.
- epispasm, that was aimed at elongation.
- ^ Kopelman Foundation. Retrieved 9 January 2020., and quotes: "Ye shall therefore keep my statutes, and my judgments, which if a man do, he shall live in them" (Lev. xviii. 5). The text does not specify an Israelite or a Levite or a priest, but simply "a man"—even a Gentile ('Ab. Zarah 26a). [...] 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 moral laws of Noah and to let the Jews follow the Mosaic law—which explains the apparent contradictions in the New Testament regarding the laws of Moses and the Sabbath.
Inasmuch as the Jews had their own distinct jurisdiction, it would have been unwise to reveal their laws to the Gentiles, for such knowledge might have operated against the Jews in their opponents' courts. Hence the Talmud prohibited the teaching to a Gentile of the Torah, "the inheritance of the congregation of Jacob" (Deut. xxxiii. 4). R. Johanan says of one so teaching: "Such a person deserves death" (an idiom used to express indignation). "It is like placing an obstacle before the blind" (Sanh. 59a; Ḥag. 13a). And yet if a Gentile study the Law for the purpose of observing the moral laws of Noah, R. Meïr says he is as good as a high priest
- ^ a b Fredriksen 2018, pp. 157–160.
- ^ McGrath 2006, pp. 174–176.
- ^ Acts 15:1–19
- ^ Gal 2:1–10
- 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."
- Schleiermacher, Bleek, Krenkel, and others have opposed the authenticity of the Acts."
- ^ Cross & Livingstone 2005, p. 1244.
- ^ Scott, James M. "A Question of Identity: Is Cephas the Same Person As Peter?" Journal of Biblical Studies 3/3 October 2003.
- ^ Eusebius, Church History, Book I
- JSTOR 3267052.
- JSTOR 3267263.
- ^ BDEhrman. "Finally: Cephas and Peter. What Do I Really Think?". The Bart Ehrman Blog. Retrieved 2021-12-18.
Most scholars think it's improbable. OK, highly improbable
- ^ Herbermann, Charles, ed. (1913). Catholic Encyclopedia. New York: Robert Appleton Company. .
- ISBN 0-06-052655-6.
- Eusebius, Church History 2.25.
- ^ "Peter places the epistles of Paul on the same level as the Old Testament." Simon J. Kistemaker, Peter and Jude (Evangelical Press, 1987), 346.
- ^ Orthodox Study Bible, St. Athanasius Academy of Orthodox Theology, Elk Grove, CA, USA, 2008, p 1690
- ^ Wallace, Daniel Second Peter: Introduction, Argument, and Outline
- ^ Larry Hurtado (August 17, 2017), "Paul, the Pagans' Apostle"
- ^ Stephen Westerholm (2015), The New Perspective on Paul in Review, Direction, Spring 2015 · Vol. 44 No. 1 · pp. 4–15
- ^ a b c Larry Hurtado (December 4, 2018), "When Christians were Jews": Paula Fredriksen on "The First Generation"
Bibliography
- Bokenkotter, Thomas (2004), A Concise History of the Catholic Church (Revised and expanded ed.), Doubleday, ISBN 0-385-50584-1
- ISBN 978-0-19-280290-3
- ISBN 978-0-8028-3931-2
- Dunn, James D. G. (2009), Christianity in the Making: Beginning from Jerusalem, vol. 2, Grand Rapids, Michigan: Wm. B. Eerdmans Publishing, ISBN 978-0-8028-3932-9
- Dunn, James D. G. (Autumn 1993). "Echoes of Intra-Jewish Polemic in Paul's Letter to the Galatians". JSTOR 3267745.
- Dunn, James D. G. (1990), "The Incident at Antioch (Gal. 2:11–18)", Jesus, Paul, and the Law: Studies in Mark and Galatians, ISBN 0-664-25095-5
- ISBN 978-0-300-19051-9
- ISBN 978-0-8028-3167-5
- ISBN 1-4051-0899-1
External links
- Herbermann, Charles, ed. (1913). Catholic Encyclopedia. New York: Robert Appleton Company. With subsection titled "The Incident at Antioch". .
- Paul N. Tobin, The Incident at Antioch
- Jewish Encyclopedia: Saul of Tarsus: Paul's Opposition to the Law