Pauline Christianity

What Thomas disseminated, however, was not Pauline Christianity.

In contrast to Pauline Christianity, he observed the Sabbath on Saturday.

By the time that Pauline Christianity, moving overland from Rome, arrived, they had already consolidated themselves.

See also Incident at Antioch and Pauline Christianity.

Characteristics of 'Pauline Christianity'

Pauline Christianity was essentially based on Rome and made use of the administrative skills which Rome had honed.

Pauline mysticism is mysticism associated with Pauline Christianity.

Koine Greek, the language of early Pauline Christianity and all of its New Testament books.

Judaism's highly developed textual tradition provided a model for Pauline Christianity's distinctively "non-Jewish" literary-religious narrative.

Paul, Apostle to the Gentiles, established many churches and developed a Christian theology (see Pauline Christianity).

Pauline Christianity did not honour its rich patron, instead it worked within a "motif of reciprocity" by offering leadership roles, dignity and status in return for patronage.

In 1878, Bennett wrote that "Jesuism", rather than Pauline Christianity, was the gospel taught by Peter, John and James.

Unlike Judaism, which holds that it is the proper religion only of the Jews, Pauline Christianity claimed to be the proper religion for all people.

Pauline Christianity is a term used to refer to the Christianity associated with the beliefs and doctrines espoused by Paul the Apostle through his writings.

Jesuism is particularly contrasted with Pauline Christianity or Paulinism, the theology of Paul of Tarsus.

In this view, the Ebionites may have been the descendants of a Jewish Christian sect within the early Jerusalem church which broke away from its Pauline Christianity.

After his conversion, he assumed the title of "Apostle to the Gentiles" and actively converted gentiles to his beliefs, known as Pauline Christianity.

Pauline Christianity, as an expression, 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.

From a political perspective, Robert Eisenman sees Pauline Christianity as a method of taming a dangerous sect among radical Jews and making it palatable to Roman authorities.

The Qur'an has a docetic or gnostic Christology, viewing Jesus as a divine illuminator rather than the redeemer (as he is viewed in Pauline Christianity).

Scholars who see a rivalry between the Jewish Christianity of Mathew and the wider gospel of St. Paul have read this verse as an attack on Pauline Christianity.

Pauline Christianity is the development of thinking about Jesus in a gentile missionary context; Christopher Rowlands concludes that Paul did not materially alter the teachings of Jesus.

Eisenman's broader conclusions, that the zealot element in the original apostle group was disguised and overwritten to make it support the assimilative Pauline Christianity of the Gentiles is more controversial.

Other scholars, drawing upon distinctions between Jewish Christians, Pauline Christianity, and other groups such as and Marcionites, argue that early Christianity was always fragmented, with contemporaneous competing beliefs.

If, however, I Timothy is post Paul, then Timothy represents all the "Timothies" of the church whom the writer is exhorting to preserve Pauline Christianity against incipient heresies.