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Peter believed that to become a follower of Jesus the Risen Christ (Christ meaning anointed) one had to follow Mosaic law including the keeping of festivals and rituals that included baptism for the forgivness of sins (but John the Baptist a Jew baptized in the river jordan nothing particularly Christian about that practice) and to the horror of pagan believers - circumcision. Peter changed his mind when in vision God taught differently (Acts, chpt 10). Paul saw the keeping of the law with its festivals, rituals and male circumcision as having no power to save a person from their sins and inherit the promise of everlasting life (not in this world as believed by the Jewish Saducees) but in the world to come (Acts, chpt. 15). This led to the first gathering of leaders where the decision was made that those who are not jewish do not need to follow all of the Mosaic law. It was not until after the fall of Jerusalem in 74 a.d. that Judeo-Christians were kicked out of the synagogue. This can be seen in the prayer of curse against them found in the Encyclopedia Juadaica "BIRKAT HA-MINIM … the 12th benediction of the weekday *Amidah … Under Rabban Gamaliel II (first century C.E.) this prayer was invoked against the Judeo-Christian and Gnostic sects and other heretics who were called by the general term *min (plural minim). To avoid any suspicion of heresy, the hazzan had to be certain to recite this prayer in public worship. If he omitted it by error, he had to return an recite it, although such a regulation does not apply to any other benediction (Tanh. B., Lev. 2a). … The formulation of this prayer is ascribed to *Samuel ha-Katan, who revised its text after it had fallen into oblivion (Ber. 28b)." 2 "MIN … According to Berakhot 28b, Samuel ha Katan (fl. c. 80-110), at the invitation of Gamaliel II of Jabneh, composed the "benediction against the minim," included in the Amidah as the twelfth benediction (see E. J. Bickerman, in HTR, 55 (1962), 171, n. 35). This was directed primarily against Judeo-Christians (specifically mentioned in one old text—see Schechter, JQR 10 (1897 / 98)), either to keep them out of the synagogue or to proclaim a definite breach between the two religions." 3 the synagogue prayers after the meeting in Jamnia. Pagan Christians were not allowed in the synagogues but Judeo-Christians were until they were asked not to attend. So, each went their own way since then.
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