Quotes about Gentile

As for the Gentile believers, we have written to them our decision that they must abstain from food sacrificed to idols, from blood, from the meat of strangled animals, and from sexual immorality.”

When I saw that they were not walking in line with the truth of the gospel, I said to Cephas in front of them all, “If you, who are a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?”

We who are Jews by birth and not Gentile “sinners”

Where the preamble declares that coercion is a departure from the plan of the holy author of our religion, an amendment was proposed, by inserting the word Jesus Christ, so that it should read a departure from the plan of Jesus Christ, the holy author of our religion. The insertion was rejected by a great majority, in proof that they meant to comprehend, within the mantle of it's protection, the Jew and the Gentile, the Christian and Mahometan, the Hindoo, and infidel of every denomination.

In other words, one metaphor (salt) speaks of the role of Jesus' people to Israel and the other (light) to the Gentile world.

In Acts 10—11, in the encounter of the Torah-observant Peter with the God-fearing Gentile Cornelius, we see what "fulfill" looks like for the apostles: it means some radical revisioning without abolishing. Paul's words about accommodating himself to Gentile ways in 1 Corinthians 9:19—23 also illustrate how the apostles "applied" this claim by Jesus. Second lesson in Bible reading: looking to Jesus means following him and through him the Torah.

Because this history seems to be typical of the calling of the Gentile church, and indeed of the conversion of every believer. Ruth was not originally of Israel, but was a Moabitess, an alien from the commonwealth of Israel: but she forsook her own people, and the idols of the Gentiles, to worship the God of Israel, and to join herself to that people. Herein she seems to be a type of the Gentile church, and also of every sincere convert.

The story of the Syro-Phoenician makes women's contribution to one of the most crucial traditions in early Christian beginnings historically available. Through such an analysis, the Syro-Phoenician can become visible again as one of the apostolic foremothers of Gentile Christians. By moving her into the center of the debate about the mission to the Gentiles, the historical centrality of Paul in this debate becomes relativized.