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James led the very Jewish Jesus movement in Jerusalem, while Paul developed a radically divergent form of Jesus devotion among Gentiles that spread all over the Mediterranean. Paul’s Gentile Christianity came to so outnumber law-observant Jewish devotion to Jesus that James’ point of view has almost disappeared from history. But while James and Paul were living, James strongly resisted Paul’s law-free version of the gospel.
There’s no doubt that James emerged as the Jerusalem church’s leader. Although many people assume that Peter was more prominent, a close reading of Acts demonstrates James’ authority. Roughly speaking, Peter is the most prominent figure in the first half of Acts, while Paul dominates the second. But read more closely, and you notice that James has the last word when a major decision is being reached (Acts 15:13-21) and that Paul makes a special point to meet with James (21:18). At one point even Peter acknowledges James’ authority: miraculously delivered from prison, Peter says, “Report these things to James and the brothers” (Acts 12:17). Paul’s own letters also point to James’ leadership (1 Corinthians 15:7; Galatians 1:19; 2:9, 12).
There’s also no doubt that James and Paul had issues to resolve. James led the Jewish community of Jesus followers in Jerusalem, who understood following Jesus as a very Jewish thing and who continued to observe the Torah. Paul, on the other hand, exercised his leadership among Gentiles, and he never required them to convert to Judaism by observing the Torah. Both Acts 15 and Galatians 2 reflect that James and Paul had to sort these issues out. It would be no surprise if the actual conversation was more difficult, perhaps adversarial, than Acts and Paul suggest. Indeed, Paul’s visit to James in Acts 21 suggests that many in Jerusalem remained unconvinced that Paul was living up to their agreement (21:17-26). Beyond Galatians, Paul’s letters, particularly Romans and Philippians, reflect ongoing tension regarding the circumcision of Gentile converts.
How things really stood between Paul and James, we cannot know. But we can say with confidence that Paul did not “invent” Christian adoration of Jesus, as some claim. How do we know this? Paul’s ministry began only a couple of years after Jesus’ death. Paul based his ministry from several churches located in prominent cities. The first was in Damascus, a city in southern Syria: the church there existed prior to Paul’s arrival. We later learn that Paul worked from Antioch, a city in Northern Syria: the church in Antioch included Gentiles before Paul’s arrival (Acts 11:20-22). Later, Paul moves from Ephesus, the greatest city in what we would now call Turkey: again, it seems the church there had been established by others (Acts 18:21-19:10). Finally, Paul seeks to use Rome as a center for his work (Romans 15:28): but Paul has never visited Rome, where the church already includes both Jews and Gentiles. In short, Paul did not invent Christianity - or even Gentile Christianity. Instead, he played an important role in a movement that was radically decentralized.
There’s no doubt that James emerged as the Jerusalem church’s leader. Although many people assume that Peter was more prominent, a close reading of Acts demonstrates James’ authority. Roughly speaking, Peter is the most prominent figure in the first half of Acts, while Paul dominates the second. But read more closely, and you notice that James has the last word when a major decision is being reached (Acts 15:13-21) and that Paul makes a special point to meet with James (21:18). At one point even Peter acknowledges James’ authority: miraculously delivered from prison, Peter says, “Report these things to James and the brothers” (Acts 12:17). Paul’s own letters also point to James’ leadership (1 Corinthians 15:7; Galatians 1:19; 2:9, 12).
There’s also no doubt that James and Paul had issues to resolve. James led the Jewish community of Jesus followers in Jerusalem, who understood following Jesus as a very Jewish thing and who continued to observe the Torah. Paul, on the other hand, exercised his leadership among Gentiles, and he never required them to convert to Judaism by observing the Torah. Both Acts 15 and Galatians 2 reflect that James and Paul had to sort these issues out. It would be no surprise if the actual conversation was more difficult, perhaps adversarial, than Acts and Paul suggest. Indeed, Paul’s visit to James in Acts 21 suggests that many in Jerusalem remained unconvinced that Paul was living up to their agreement (21:17-26). Beyond Galatians, Paul’s letters, particularly Romans and Philippians, reflect ongoing tension regarding the circumcision of Gentile converts.
How things really stood between Paul and James, we cannot know. But we can say with confidence that Paul did not “invent” Christian adoration of Jesus, as some claim. How do we know this? Paul’s ministry began only a couple of years after Jesus’ death. Paul based his ministry from several churches located in prominent cities. The first was in Damascus, a city in southern Syria: the church there existed prior to Paul’s arrival. We later learn that Paul worked from Antioch, a city in Northern Syria: the church in Antioch included Gentiles before Paul’s arrival (Acts 11:20-22). Later, Paul moves from Ephesus, the greatest city in what we would now call Turkey: again, it seems the church there had been established by others (Acts 18:21-19:10). Finally, Paul seeks to use Rome as a center for his work (Romans 15:28): but Paul has never visited Rome, where the church already includes both Jews and Gentiles. In short, Paul did not invent Christianity - or even Gentile Christianity. Instead, he played an important role in a movement that was radically decentralized.
