Where Art Thou
by John Presco-Braskewitz
Before you can understand my discourse, you have to know what a Judaizer is. In 1988 I wrote on a piece of paper “I am a Nazarite” and immersed myself in the McKenzie River. I was a Gentile of German ancestry. A year later I went to the Hillel Center in Eugene Oregon and discussed with a Rabbi my desire to become a proselyte, like my cousin, Elizabeth Rosemond Taylor. We have a spiritual connection, as well as a blood tie. I am extending this Bond With Angels to all the Getty Family, and my late sister, Christine Rosamond Benton – posthumously.
Judaizers are Christians who teach it is necessary to adopt Jewish customs and practices, especially those found in the Law of Moses, to be saved. The term is derived from the Koine Greek word Ἰουδαΐζειν (Ioudaizein), used once in the Greek New Testament (Galatians 2:14), when Paul publicly challenges Peter for compelling gentile converts to Early Christianity to “judaize”. This episode is known as the incident at Antioch.
This term includes groups who claim the necessity of continued obedience to the Law of Moses found in the Pentateuch (the first five books of the Bible) for gentiles. Members of such groups dispute the label because “Judaizers” is sometimes used as a pejorative.
Most Christians believe that much of the Old Covenant has been superseded, while according to some modern Protestants it has been completely abrogated and replaced by the Law of Christ. The Christian debate over Judaizing began in the lifetime of the apostles, notably at the Council of Jerusalem and the incident at Antioch. It has been carried on parallel to continuing debates about Paul the Apostle and Judaism, Protestant views of the Ten Commandments, and Christian ethics.
The combined teaching of Jesus and Paul of Pontus, achieve what Antiochus set out to do, and even once again places The Son of God-Zeus in the Holy of Holies, establishing Anti-Semitism – to this day! When you divorce Jesus from Pail – which is easy to do – then you get a Devil Worker against the teaching of God and Moses. Resurrect Moses – and put him in the face of this Worm of Satan – and you get The Evil Son of Antiochus, who says he got all his teaching from Dead Jesus, who was speaking to him from a light. Jesus did not instruct Paul to go to Jerusalem to get instructions from James the Just who headed the Council of Jerusalem that ruled circumcision’s was no longer required to become a Jew as described in the teaching of of Jesus – THE ALLEGED MESSIAH OF THE JEWS! You can not be this – if you are out to do what Antiochus did, And – you can not be God, or, THE REAL SON OF GOD! Roman Emperors were claiming they were sons of Roman and Greek GODS. Pious peasant Jews rose up in revolt when Antiochus put a statue of Zeus in the Holy of Holies. Anyone who even hints he condoned this, is up against the rabid lovers of the orthodoxy – the good ol boys! This is why Paul began his ministry in Arabia. Even the Jews in the Diaspora would eat him alive. This fact would apply to any Judaizers who went to teach in Pontus, in churches that were pro-Antiochus. There had to be such a church that is always created in – A SCHISM!
Paul is working a great schism, and thus he may have gone after Judaizers – WITH A ARMED FORCE – supplied to him by the rulers of Anatolia, who would give him letters that would allow him to go into Syria and hunt down Judaizers – that Paul claims he was one! Paul never directly says whether Jesus was for circumcision – or against it? How would God Almighty, Lord of the Jews, rule on this matter? Why didn’t Paul try to talk to God – directly, like Moses and Samuel did? The Torah is full of quotes – from God! Paul usurps God. Paul is The Anti-God, who claims God is only talking to him.
Fifteen years ago, I discovered Jesus RESTORED the Jubilee that the Sanhadrin did away with a hundred years before he was born. By what authority does he do this – act – that will lead to the great Debt Archive Revolt – and the War with Rome – the slave empire ruled by many gods and augurs! It is a lie that Jesus comes to his home town to start his ministry. I believe he was in Anatolia-Galatia. Here is where he began his ministry! God would want this, because devout Jews, His Sheep, are being led astray by “wolves in sheep’s clothing”. Jesus reminds them of The Terrible Day of the Lord that will come and destroy those who deviate from the Laws of God. Now we know why they tried to throw Jesus off a cliff – and murder him! He is like the Pharisee of Pharisee!
Jesus Rejected at Nazareth
14 Jesus returned to Galilee in the power of the Spirit, and news about him spread through the whole countryside. 15 He was teaching in their synagogues, and everyone praised him.
16 He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. He stood up to read, 17 and the scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written:
18 “The Spirit of the Lord is on me,
because he has anointed me
to proclaim good news to the poor.
He has sent me to proclaim freedom for the prisoners
and recovery of sight for the blind,
to set the oppressed free,
19 to proclaim the year of the Lord’s favor.”[f]
20 Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him. 21 He began by saying to them, “Today this scripture is fulfilled in your hearing.”
22 All spoke well of him and were amazed at the gracious words that came from his lips. “Isn’t this Joseph’s son?” they asked.
23 Jesus said to them, “Surely you will quote this proverb to me: ‘Physician, heal yourself!’ And you will tell me, ‘Do here in your hometown what we have heard that you did in Capernaum.’”
24 “Truly I tell you,” he continued, “no prophet is accepted in his hometown. 25 I assure you that there were many widows in Israel in Elijah’s time, when the sky was shut for three and a half years and there was a severe famine throughout the land. 26 Yet Elijah was not sent to any of them, but to a widow in Zarephath in the region of Sidon. 27 And there were many in Israel with leprosy[g] in the time of Elisha the prophet, yet not one of them was cleansed—only Naaman the Syrian.”
28 All the people in the synagogue were furious when they heard this. 29 They got up, drove him out of the town, and took him to the brow of the hill on which the town was built, in order to throw him off the cliff. 30 But he walked right through the crowd and went on his way.
14 “That terrible day of the Lord is near.
Swiftly it comes—
a day of bitter tears,
a day when even strong men will cry out.
15 It will be a day when the Lord’s anger is poured out—
a day of terrible distress and anguish,
a day of ruin and desolation,
a day of darkness and gloom,
a day of clouds and blackness,
16 a day of trumpet calls and battle cries.
Down go the walled cities
and the strongest battlements!
Paul begins Galatians by saying that he was sent by Christ and the Father, and that the other church leaders agreed with him. In Galatians 1:11–2:10, he expands on these two points.
He begins in verses 11 and 12 by saying that the Gospel he preached was not devised by human wisdom, nor had he received it from the other apostles; rather, he was taught it directly by Jesus Christ Himself. He continues by reminding them that he had been trained in and was fanatically devoted to the erroneous traditions of Judaism. When God called Paul on the Damascus road, he was commissioned to preach the Gospel of Christ.
Paul said that when Christ called him, he did not go to Jerusalem to receive instruction from the apostles. Rather, he retired into Arabia for a time and not until three years later did he go to Jerusalem. Even then, the only apostle he met was Peter, and the only other leader he met was James, the presiding elder of the Jerusalem church. It has often been remarked that Paul clearly implied that he spent three years being taught by Jesus Himself (1:12), either directly or (perhaps more likely) through the study of the Word. Thus, like the other apostles, Paul studied with Christ for three years before beginning his ministry (compare Acts 1:21).
Thus, Paul established for the Galatians that he received the Gospel by the same means as the other apostles —directly from Jesus. Fourteen years after his conversion, he had occasion to go to Jerusalem and there he met privately with the leaders, including the apostles Peter and John (2:1–10). He reports to the Galatians that they compared notes and found that there was absolutely no difference between what he had been teaching for eleven years in Antioch and what the apostles had been teaching in Jerusalem, Judea, and Samaria. There never had been a problem, nor was there one currently, between Paul’s message and the teaching of the Jerusalem church.
The point Paul is making to the Galatians is that there has never been any question about the content of the Gospel. The same Christ taught Peter and Paul, and both men were in complete agreement.
Definition and etymology
Pauline Christianity or Pauline theology, also called “Paulism” or “Paulanity”, is the theology and Christianity which developed from the beliefs and doctrines espoused by Paul the Apostle through his writings. Paul’s beliefs were strongly rooted in the earliest Jewish Christianity, but deviated from this Jewish Christianity in their emphasis on inclusion of the Gentiles into God’s New Covenant, and his rejection of circumcision as an unnecessary token of upholding the Law.
According to Hans Lietzmann, the term “Pauline Christianity” first came into use in the 20th century among scholars who proposed different strands of thought within Early Christianity, wherein Paul was a powerful influence.
Marxist writer Antonio Gramsci (1891–1937), who stressed the similarities between Primitive Christianity and Marxism, used the phrase ‘Christo-Paulinism’ not only to indicate Paul’s greater importance, but also to distinguish between theological and ideological beliefs and the organization of the institutional Church.
The expression is also used by modern Christian scholars, such as John Ziesler and Christopher Mount, whose interest is in the recovery of Christian origins, and the importance of Paul for paleo-orthodoxy, Christian reconstructionism and restorationism.
Paul and the inclusion of Gentiles
Inclusion of Gentiles
An early creed about Jesus’ death and resurrection which Paul probably used was 1 Corinthians 15, verses 3–5 (plus possible additional verses). Probably originating from the Jerusalem apostolic community, the antiquity of the creed has been noted by many biblical scholars:
For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the twelve,…
There has been widespread acknowledgement of the view of W. D. Davies that the essential Jewishness of Paul’s Christian perspective has been underplayed. In Davies’ view, Paul replaced the Torah, the Jewish law or Law of Moses, with Christ. According to Christopher Rowland, “the problems with which he wrestles in his letters were probably typical of many which were facing the Christian sect during this period”.
According to Krister Stendahl, the main concern of Paul’s writings on Jesus’ role, and salvation by faith, is the problem of the inclusion of gentile (Greek) Torah observers into God’s covenant.[web 1] The inclusion of Gentiles into early Christianity posed a problem for the Jewish identity of the early Christians. Many of the Jewish Christians were fully faithful religious Jews, only differing in their acceptance of Jesus as the Messiah. Observance of the Jewish commands, including circumcision, was regarded as a token of the membership of this covenant, and the early Jewish Christians insisted on keeping those observances. The new converts did not follow all “Jewish Law” and refused to be circumcised, as circumcision was considered repulsive during the period of Hellenization of the Eastern Mediterranean.[web 2]
Paul objected strongly to the insistence on keeping all of the Jewish commandments, considering it a great threat to his doctrine of salvation through faith in Jesus. For Paul, Jesus’ death and resurrection solved this problem of the exclusion of the gentiles from God’s covenant. ‘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. Jesus’ death and resurrection solved this problem of the exclusion of the gentiles from God’s covenant, as indicated by Rom 3:21-26.
Paul insists that salvation is received by the grace of God; according to Sanders, this insistence is in line with Judaism of ca. 200 BCE until 200 CE, which saw God’s covenant with Israel as an act of grace of God. Observance of the Law is needed to maintain the covenant, but the covenant is not earned by observing the Law, but by the grace of God.[web 3]
Split with Jewish Christianity
See also: Jewish Christian
There was a slowly growing chasm between Christians and Jews, rather than a sudden split. Even though it is commonly thought that Paul established a Gentile church, it took centuries for a complete break to manifest.
Irenaeus, bishop of Lyon, wrote in the latter half of the 2nd century that the Ebionites rejected Paul as an apostate from the law, using only a version of the Gospel according to St. Matthew, known as the Gospel of the Ebionites.