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Among other things, postcolonialism claims to react against western epistemology. Although postcolonial approaches react to the traditional tendency in colonialism to silence the Other by political, social and economic structures and ideologies, non-western identity is often categorised in a way in which identity formation is argued to be based on a naturalistic process of social construction and myth-making. The way in which identity is perceived in western epistemology, including the in-Christ identity, is largely influenced by a naturalistic stance, which is a prominent tendency in western epistemology. In contrast, non-western epistemologies often perceive spiritual beings and powers to be real, which are considered to intervene in human affairs. The irony within most postcolonial approaches is thus that they critique western power structures but continue to utilise western, naturalistic epistemologies to deconstruct religious experience. In this contribution, this discrepancy is explored and evaluated against the often-misunderstood flesh-Spirit dichotomy in the Pauline corpus. Intradisciplinary and/or interdisciplinary implications: In respect of epistemology, this research overlaps with the field of philosophy, and in respect of identity theory it overlaps with the field of social sciences. The discussion of postcolonial biblical criticism itself is interdisciplinary in that it involves New Testament exegesis, its underlying epistemology as well as its interpretative methodologies.

This article primarily examines the question if the Acts of the Apostles portrays Paul as being fullyTorah observant. This question secondarily coheres with the question if it can be derived fromActs whether it was expected of all Christ-believers from the loudaioi to fully adhere to the Torah,or that such a belief was universal in the early church. The conclusions on all of these questions arenegative. These conclusions are reached by way of analysing these claims against the text of Acts(mainly 15:1–35; 16:3; 18:18; 21:17–26; 21:39; 22:3, 23:6 and 26:5) in comparison with the principlePaul laid out in 1 Corinthians 9:19–23 to be everything to everyone. The latter principle is foundto be compatible with the narrative in Acts, although the difference in the approaches of Luke andPaul is acknowledged, especially in terms of their portrayal of the Mosaic Law.

In social identity theory, the in-Christ identity is understood as primarily a socially directed process in which people categorise themselves relative to other groups. Intergroup behaviour would cause them to discriminate against the so-called ‘outgroup’, favouring the so-called ‘ingroup’. Although social identity complexity theory has moved beyond single ingroup-outgroup categorisation, it is a question if social identity theories can fully account for the in-Christ identity, especially within an African context. In African religious identity, identity is linked to both the community and the ruling deities, which are perceived to be real entities that intervene in human affairs and identity, presupposing a supernaturalistic epistemology. Contribution: In this contribution, the naturalistic epistemological underpinnings of social identity theories are reconsidered in light of a supernatural aspect that is argued to be constitutive of the 1st century in-Christ identity as well as the African Christian identity. Amid current approaches to the in-Christ identity, which is mainly a Pauline concept, some of the main Pauline texts that have bearing on the in-Christ identity are revisited in light of current theories and epistemologies on identity.