Editing Paul the Apostle (section)

=== Relationship with Judaism ===
{{Main|Paul the Apostle and Judaism|New Perspective on Paul}}
Some scholars see Paul as completely in line with 1st-century Judaism (a Pharisee and student of Gamaliel as [[Historical reliability of the Acts of the Apostles|presented by Acts]]),{{sfn|Orr|1915|p=2276}} others see him as opposed to 1st-century Judaism (see [[Marcionism]]), while the majority see him as somewhere in between these two extremes, opposed to insistence on keeping the "Ritual Laws" (for example the [[circumcision controversy in early Christianity]]) as necessary for entrance into God's New Covenant,{{sfn|Sanders|1977}}{{sfn|Dunn|1982}} but in full agreement on "[[Divine Law]]". These views of Paul are paralleled by the views of [[Biblical law in Christianity]].

{{Quote box
 |quote = Paul redefined the people of Israel, those he calls the "true Israel" and the "true circumcision" as those who had faith in the heavenly Christ, thus excluding those he called "Israel after the flesh" from his new covenant.<ref>{{bibleverse|Galatians|6:16}}</ref><ref>{{bibleverse|Philippians|3:3}}</ref> He also held the view that the Torah given to Moses was valid "until Christ came," so that even Jews are no longer "under the Torah," nor obligated to follow the commandments or [[Mitzvah|mitzvot]] as given to Moses.<ref>{{bibleverse|Galatians|3–4}}</ref>
 |source = {{harvnb|Tabor|2013}}
 |salign = center
 |align = right
 |width = 30%
 |border = 1px
 |fontsize = 90%
}}

Paul is critical both theologically and empirically of claims of moral or lineal superiority<ref>{{Bibleverse|Romans|2:16–26}}</ref> of Jews while conversely strongly sustaining the notion of a special place for the [[Israelites|Children of Israel]].<ref>{{Bibleverse|Romans|9–11}}</ref> Paul's theology 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 [[Judaize|become Jews]], get circumcised, follow Jewish dietary restrictions, or otherwise observe Mosaic laws to be saved.{{sfn|Cross|Livingstone|2005|loc=St Paul}}
 	
According to [[Paula Fredriksen]], Paul's opposition to male circumcision for Gentiles is in line with 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),<ref>{{bibleverse|Zechariah|8:20–23}}</ref> not as proselytes to Israel."<ref name="Hurtado.Fredriksen.2018">Larry Hurtado (4 December 2018 ), [https://larryhurtado.wordpress.com/2018/12/04/when-christians-were-jews-paula-fredriksen-on-the-first-generation/ ''"When Christians were Jews": Paula Fredriksen on "The First Generation"'']</ref> For Paul, Gentile male circumcision was therefore an affront to God's intentions.<ref name="Hurtado.Fredriksen.2018"/> 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."<ref>{{bibleverse|Romans|11:25}}</ref><ref name="Hurtado.Fredriksen.2018"/>

According to Sanders, Paul insists that salvation is received by the grace of God; according to Sanders, this insistence is in line with Judaism of {{c.|200 BC}} until 200 AD, 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.<ref>Jordan Cooper, [https://www.patheos.com/blogs/justandsinner/krister-stendahl-and-the-new-perspective-on-paul/ ''E.P. Sanders and the New Perspective on Paul'']</ref>

Sanders' publications{{sfn|Sanders|1977}}{{sfn|Sanders|1983}} have since been taken up by Professor [[James Dunn (theologian)|James Dunn]] who coined the phrase "The New Perspective on Paul".{{sfn|Dunn|1982|pp=95–122}} [[N.T. Wright]],<ref name="WrightNP">{{cite web |url=http://www.ntwrightpage.com/Wright_New_Perspectives.htm |title=New Perspectives on Paul |publisher=Ntwrightpage.com |date=28 August 2003 |access-date=19 November 2010 |archive-date=13 September 2016 |archive-url=https://web.archive.org/web/20160913214047/http://www.ntwrightpage.com/Wright_New_Perspectives.htm |url-status=dead }}</ref> the Anglican Bishop of Durham, notes a difference in emphasis between Galatians and Romans, the latter being much more positive about the [[Covenant (biblical)#Mosaic covenant|continuing covenant between God and his ancient people]] than the former. Wright also contends that performing Christian works is not insignificant but rather proof of having attained the redemption of Jesus Christ by grace (free gift received by faith).<ref>{{Bibleverse|Romans|2:13ff}}</ref> He concludes that Paul distinguishes between performing Christian works which are signs of ethnic identity and others which are a sign of obedience to Christ.<ref name="WrightNP" />