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The Council of Jerusalem or Apostolic Council is a council described in chapter 15 of the Acts of the Apostles, held in Jerusalem c. AD 48–50.. The council decided that Gentiles who converted to Christianity were not obligated to keep most of the rules prescribed to the Jews by the Mosaic Law, such as Jewish dietary laws and other specific rituals, including the rules concerning circumcision ...
In this time period, only Judea truly had a strong majority of Jews; many outlying regions, while having substantial Jewish populations, had many non-Jews. Relations apparently collapsed between Jews and Gentiles during the radicalization spurred by the revolt, so the Maccabees went on campaign to protect the outlying Jews and attack hostile ...
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).
By the first century, the Jewish community in Babylonia, to which Jews were exiled after the Babylonian conquest as well as after the Bar Kokhba rebellion in 135 CE, already held a speedily growing [3] population of an estimated one million Jews, which increased to an estimated two million [4] between the years 200 CE and 500 CE, both by ...
The relaxing of requirements in Pauline Christianity opened the way for a much larger Christian Church, extending far beyond the Jewish community. 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 ...
Sardis Synagogue (3rd century, Turkey) had a large community of God-fearers and Jews integrated into the Roman civic life.. God-fearers (Koinē Greek: φοβούμενοι τὸν Θεόν, phoboumenoi ton Theon) [1] or God-worshippers (Koinē Greek: θεοσεβεῖς, Theosebeis) [1] were a numerous class of Gentile sympathizers to Hellenistic Judaism that existed in the Greco-Roman world ...
According to Eusebius' History of the Church 4.5.3-4: the first 15 Bishops of Jerusalem were "of the circumcision", although this in all likelihood is simply stating that they were Jewish Christians (as opposed to Gentile Christians), and that they observed biblical circumcision and thus likely the rest of Torah as well. [45]
The gentiles should be dealt with caution in cases of using them as witness in a criminal or civil suit. The gentile does not honor his promises like that of a Jew. The laws of the Torah were not to be revealed to the gentiles, for the knowledge of these laws might give gentiles an advantage in dealing with Jews.