http://en.wikipedia.org/wiki/JudaizerJudaizers is a pejorative term used by Pauline Christianity, particularly after the third century, to describe Jewish Christian groups like the Ebionites and Nazarenes who believed that followers of Jesus needed
to keep the Law of Moses. Paul of Tarsus accused them of teaching that
observance of the law was necessary to be justified and hence saved, i.e. Legalism (theology), though this view has been challenged by the New Perspective on Paul. These groups taught that
Gentile followers of Jesus needed to become proselytes and observe the various requirements of the Old Testament, most importantly circumcision, or at least that the Jewish followers of Jesus needed to do so, with Noahide Law being required for Gentile followers. According to Eusebius' History of the Church 4.5.3-4: the first 15 Bishops of Jerusalem were "of the circumcision".
The issue was an early source of controversy in the church of and came to a head during the Council of Jerusalem. According to the account given in Acts 15,
it was determined that Gentile converts to Christianity did not have to be circumcised; rather, they were asked to "abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication."Paul also addressed this question in his Epistle to Galatians in which he condemned those who insisted that Jewish law had to be followed for justification as "false brothers" (Galatians 2:4)(disputed — see talk page):
But even Titus, who was with me, was not compelled to be circumcised, though he was a Greek. But because of false believers secretly brought in, who slipped in to spy on the freedom we have in Christ Jesus, so that they might enslave us — we did not submit to them even for a moment, so that the truth of the gospel might always remain with you. And from those who were supposed to be acknowledged leaders (what they actually were makes no difference to me; God shows no partiality) — those leaders contributed nothing to me. On the contrary, when they saw that I had been entrusted with the gospel for the uncircumcised, just as Peter had been entrusted with the gospel for the circumcised (for he who worked through Peter making him an apostle to the circumcised also worked through me in sending me to the Gentiles), and when James and Cephas and John, who were acknowledged pillars, recognized the grace that had been given to me, they gave to Barnabas and me the right hand of fellowship, agreeing that we should go to the Gentiles and they to the circumcised. They asked only one thing, that we remember the poor, which was actually what I was eager to do. [. . .] We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is justified not by the works of the law but through faith in Jesus Christ. And we have come to believe in Christ Jesus, so that we might be justified by faith in Christ, and not by doing the works of the law, because no one will be justified by the works of the law. (Galatians 2:3-9, 15-16 NRSV)
Also Paul implored, using a subtle turn of phrase ("cut off"): "Listen! I, Paul, am telling you that if you let yourselves be circumcised, Christ will be of no benefit to you. Once again I testify to every man who lets himself be circumcised that he is obliged to obey the entire law. You who want to be justified by the law have cut yourselves off from Christ; you have fallen away from grace." (Galatians 5:2-4). The Epistle to Titus 1:11, often attributed to Paul, is, according to some Biblical scholars, also a condemnation of these practices.
The influence of the Judaizers in the church diminished significantly after the destruction of Jerusalem, when the Jewish-Christian community at Jerusalem was destroyed by the Romans during the Great Jewish Revolt.
In the second century, Marcion opposed the Judaizers. According to the 1911 Encyclopedia Brittanica article on Marcion: "It was no mere school for the learned, disclosed no mysteries for the privileged, but sought to lay the foundation of the Christian community on the pure gospel, the authentic institutes of Christ. The pure gospel, however, Marcion found to be everywhere more or less corrupted and mutilated in the Christian circles of his time. His undertaking thus resolved itself into a reformation of Christendom. This reformation was to deliver Christendom from false Jewish doctrines by restoring the Pauline conception of the gospel, —Paul being, according to Marcion, the only apostle who had rightly understood the new message of salvation as delivered by Christ. In Marcion's own view, therefore, the founding of his church—to which he was first driven by opposition—amounts to a reformation of Christendom through a return to the gospel of Christ and to Paul; nothing was to be accepted beyond that. This of itself shows that it is a mistake to reckon Marcion among the Gnostics. A dualist he certainly was, but he was not a Gnostic."
However, Christian groups following Jewish practices did not vanish immediately; though most had been suppressed[citation needed] as heretical by the 5th century, in some (particularly Coptic) churches, Old Testament practices have survived to this day, including circumcision, and in the Ethiopian Orthodox church, dietary laws and Saturday Sabbath as well. [1]