Ludemann (2002) attempts to achieve a synthesis with Christ as the common meeting ground for the two religions. Grant (1976) notes that Paul’s labours were devoted to the equation of sin with the flesh, and hints at the early notions that later bore fruit in the Reformation whilst Muggeridge and Vidler (1972) seem to complete the circle with the return to the claim that by receiving Christ, one becomes justified and joins a community—the body of Christ.
The Apostle Paul has written a letter advising the Romans of his intention to visit on his way to Spain. An important theme of his letter concerns the role of faith as a unifying element in the deliverance of various peoples to what he sees as the supreme reality, Jesus Christ. In essence, he seeks a synthesis and détente that will include all citizens in the new monotheism.
In Wills (2006) faith is equated with trust. God promotes people into partnership with Him through the Son. Also, Wills sees faith as meaning something very different in ancient times than what it connotes today. Then, faith meant belief in a person, not a dogma as in recent times. (Wills 2006, pp.183-184) The powerful personality of Jesus obviously had much influence on potential converts.
Ehrman (2005)shows the division of faith in Rome at this time. To the Jews, Jesus was weak, and definitely not the Messiah. To them, the Romans had all the temporal power needed to dominate the world. The earliest Christians disagreed by asserting that Jesus was the Messiah and that His death was an act of God designed to bring salvation to the world. Indeed Paul claimed that salvation could come to Jews and Gentiles alike not by scrupulous adherence to the law but by faith in the death and resurrection of Jesus (Romans 10:3-4, New Jerusalem Bible). Here Paul delineates perhaps the main reason why the Jews would not recognise Jesus. Ehrman also notes that Paul ...