tine regard for the monolithic consensus." Campbell quotes the passage in Galatians (3.28) calling for unity of Jew and Greek, slave and free, "in Christ Jesus." The same idea is echoed throughout Paul's work, which refers to the community of faith as a place "where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all" (Col. 3.11). The inclusion of Gentiles and Jews was the decisive feature of such an idea, and Antioch was the venue in which the issue of inclusion was most prominently played out in the postapostolic and patristic era. Hengel and Schwemer characterize Antioch as a place where Gentiles became significantly "aware of the special Jewish--messianic sect which . . . accorded the non-Jewish 'sympathisers' the right of full membership without circumcision."
The second issue has to do with how Christianity was operationalized as it began to expand outward from Jerusalem. At Acts 11.29, reference is made to representatives of the "church which was in Jerusalem" (especi
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