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The inclusion of Gentiles is reflected in Luke-Acts, which is an attempt to answer a theological problem, namely how the Messiah of the Jews came to have an overwhelmingly non-Jewish church; the answer it provides, and its central theme, is that the message of Christ was sent to the Gentiles because the Jews rejected it. [201]
The first Gentiles to become Christians were God-fearers, people who believed in the truth of Judaism but had not become proselytes (see Cornelius the Centurion). [54] As Gentiles joined the young Christian movement, the question of whether they should convert to Judaism and observe the Torah (such as food laws , male circumcision , and Sabbath ...
In Paul's thinking, instead of humanity divided as "Israel and the nations" which is the classic understanding of Judaism, we have "Israel after the flesh" (i.e., the Jewish people), non-Jews whom he calls "the nations," (i.e., Gentiles) and a new people called "the church of God" made of all those whom he designates as "in Christ" (1 Corinthians 10:32).
For Paul, Jesus' death and resurrection solved this problem of the exclusion of the gentiles from God's covenant. [24] 'Dying for our sins' refers to the problem of gentile Torah-observers, who, despite their faithfulness, cannot fully observe commandments, including circumcision, and are therefore 'sinners', excluded from God's covenant. [25]
[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)."
[111] [112] Those that taught that gentile converts to Christianity ought to adopt more Jewish practices to be saved, however, were called "Judaizers". [113] Though the Apostle Peter was initially sympathetic, the Apostle Paul opposed the teaching at the Incident at Antioch ( Gal. 2:11–21 ) and at the Council of Jerusalem ( Acts 15:6–35 ).
Cornelius (Greek: Κορνήλιος, romanized: Kornḗlios; Latin: Cornelius; fl. 1st century AD) was a Roman centurion who is considered by some Christians to be the first Gentile to convert to the faith, as related in Acts of the Apostles (see Ethiopian eunuch for the competing tradition).
The inclusion of Gentiles is reflected in Luke-Acts, which is an attempt to answer a theological problem, namely how the Messiah of the Jews came to have an overwhelmingly non-Jewish church; the answer it provides, and its central theme, is that the message of Christ was sent to the Gentiles because many Jews rejected it. [39]
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