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Incident at Antioch
The Incident at Antioch was an Apostolic Age dispute between the apostles Paul and Peter which occurred in the city of Antioch around the middle of the first century. The primary source for the incident is Paul's Epistle to the Galatians . Since Ferdinand Christian Baur, scholars have found evidence of conflict among the leaders of Early Christianity; for example James D. G. Dunn proposes that Peter was a "bridge-man" between the opposing views of Paul and James the Just.〔James D. G. Dunn in ''The Canon Debate,'' L.M. McDonald and J.A. Sanders, editors, 2002, chapter 32, page 577: "For ''Peter was probably in fact and effect the bridge-man'' (pontifex maximus!) ''who did more than any other to hold together the diversity of first-century Christianity.'' James the brother of Jesus and Paul, the two other most prominent leading figures in first-century Christianity, were too much identified with their respective "brands" of Christianity, at least in the eyes of Christians at the opposite ends of this particular spectrum. But Peter, as shown particularly by the Antioch episode in Gal 2, had both a care to hold firm to his Jewish heritage, which Paul lacked, and an openness to the demands of developing Christianity, which James lacked." (original )〕 The final outcome of the incident remains uncertain resulting in several Christian views of the Old Covenant to this day.
==Gentile Christians and the Torah==
As Gentiles began to convert from Paganism to Christianity, a dispute arose among Christian leaders as to whether or not Gentiles needed to observe all the tenets of the Law of Moses. In particular, it was debated whether Gentile converts needed to be circumcised or observe the dietary laws; circumcision especially being considered repulsive in Hellenistic culture.〔(''Jewish Encyclopedia'': Circumcision: In Apocryphal and Rabbinical Literature ): "Contact with Grecian life, especially at the games of the arena (involved nudity ), made this distinction obnoxious to the Hellenists, or antinationalists; and the consequence was their attempt to appear like the Greeks by epispasm ("making themselves foreskins"; I Macc. i. 15; Josephus, "Ant." xii. 5, § 1; Assumptio Mosis, viii.; I Cor. vii. 18; , Tosef., Shab. xv. 9; Yeb. 72a, b; Yer. Peah i. 16b; Yeb. viii. 9a). All the more did the law-observing Jews defy the edict of Antiochus Epiphanes prohibiting 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."; 〕
Probably completely independent of Paul (see Possible conversion of Gamaliel for a counterview) but around the same time period, the subject of ''Gentiles and the Torah'' was also debated among the rabbis as recorded in the Talmud. This resulted in the doctrine of the Seven Laws of Noah, to be followed by gentiles, as well as the determination that "gentiles may not be taught the Torah." The 18th-century Rabbi Jacob Emden was of the opinion that Jesus' original objective, and especially Paul's, was only to convert Gentiles to the Seven Laws of Noah while allowing Jews to follow full ''Mosaic Law''.〔(Jewish Encyclopedia: Gentiles: Gentiles May Not Be Taught the Torah )〕 See also Dual covenant theology.
Paul was a strong advocate of the position that Gentiles need not be circumcised nor observe dietary laws, a position which some took to advocate Antinomianism. Others, sometimes termed Judaizers, felt that Gentile Christians needed to fully comply with the Law of Moses.
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