religiosaStudia Religiosa Rossica: научный журнал о религииStudia Religiosa Rossica: Russian Journal of Religion2658-4158РГГУ10.28995/2658-4158-2026-1-12-29religiosa-492Research ArticleСтатьиArticlesЖертва Мессии как «обрезание язычников» в мысли апостола ПавлаThe sacrifice of the Messiah as “the circumcision of the Gentiles” in the thought of Paul the ApostleПопковР. А.PopkovR. A.

Роман А. Попков, кандидат физико-математических наук  

Санкт-Петербург, 197101, Кронверкский пр., д. 49, лит. А  

Roman A. Popkov, Cand. of Sci (Physics and Mathematics)

bldg. A, bld. 49, Kronverksky Av., Saint Petersburg, 197101

r-popkov@yandex.ruНациональный исследовательский университет ИТМОРоссияITMO UniversityRussian Federation202628032026011229Copyright © Попков Р.А., 20262026Попков Р.А.Popkov R.A.Данная работа распространяется под лицензией Creative Commons Attribution 4.0.This work is licensed under a Creative Commons Attribution 4.0 License.https://srr.rsuh.ru/jour/article/view/492

На протяжении своего апостольского служения Павел вынужден был объяснять смысл распятия Мессии. Другой проблемой для него было обрезание язычников. Павел не только выступал против принуждения неевреев к обрезанию, но и против добровольного обрезания язычников. Вероятно, за этим стояла вера в существование жесткого барьера между народами. В статье исследуются возможные еврейские корни Павловой аргументации. Показано, что в еврейской традиции существовала связь между кровью обрезания и кровью жертвоприношения. Опираясь на это, Павел описывает распятие Мессии как коллективное обрезание обращенных язычников. Павел рассматривает общину последователей Иисуса как иерусалимский храм, где происходит актуализация распятия и вкушение Христа как пасхального агнца. Попытка языческого обрезания рассматривается им как отрицание того, что язычники уже обрезаны в Мессии на кресте. Статья написана в свете новой парадигмы «Павел в рамках иудаизма». В рамках этой парадигмы послания Павла рассматриваются как обращенные преимущественно к неевреям и не подвергаются универсализации. Весть Павла является формой «иудаизма для язычников» и не является отступлением от Торы. Распятый Мессия-моэль является еврейским героем для язычников, присоединяющим их к семье Авраама. Результатом креста стала возможность приблизиться к богу Израилеву и получить эсхатологическое спасение. Храмовый же культ в Иерусалиме является даром Бога еврейскому народу и путем спасения для Израиля. Для Павла распятие Христа не отменяет и не заменяет его.

Throughout his apostolic ministry Paul had to explain the meaning of the crucifixion of the Messiah. Another problem for him was the circumcision of the Gentiles. Paul was not only against forcing gentiles to be circumcised, he was also against the voluntary circumcision of Gentiles. The belief in the existence of a rigid barrier between the people was probably behind this. The article explores the possible Jewish roots of Paul’s argument. It is shown that in Jewish tradition there was a connection between the blood of circumcision and the blood of sacrifice. Building on this, Paul describes the crucifixion of the Messiah as the collective circumcision of Gentile converts. Paul views the community of Jesus’ followers as the Jerusalem temple where the actualization of the crucifixion and the eating of Christ as the Passover lamb takes place. The attempted Gentile circumcision is seen by him as a denial that Gentiles are already circumcised in the Messiah on the cross. The article is written in the light of the new paradigm «Paul within Judaism». Within this paradigm, Paul’s messages are seen as addressed predominantly to non-Jews and are not universalized. Paul’s message is a form of «Judaism for Gentiles» and is not a departure from the Torah. The crucified Messiah-Mohel is a Jewish hero for the Gentiles, joining them to the family of Abraham. The result of the cross is the opportunity to draw near to the God of Israel and receive eschatological salvation. The temple cult in Jerusalem, on the other hand, is God’s gift to the Jewish people and the way of salvation for Israel. For Paul, the crucifixion of Christ does not cancel or replace it.

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The authors declare that there are no conflicts of interest present.