Before and during this time, i.e., when Paul and his supporters busied themselves with the preaching of Christianity, the majority of Europeans were worshippers of numerous gods and goddesses: the monotheist religion of Musa (a.s.) was practiced on the other side of the Mediterranean but they were never called to accept it on the account of it being a tribal religion,the same principles that were followed by Isa (a.s.) while he preached the reforms of the Judaic faith. The new faith which Paul and his followers called the pagan Europeans to though far from Judaism or Isa's (a.s.) teachings, was however superior to their existing religions, as a result of which there was en masse conversion of Europeans to this new faith. With almost the whole of Europe accepting Christianity, another major fundamental issue loomed large over their lives. In what order would this huge group of people, who called themselves Christians, lead their collective national lives?
Musa (a.s.) had brought a complete code of life for his people, with the Shariah (Law of Moses) governing the social, political, economic aspects and counter balanced by the spiritual side of the faith involving soul enhancement thereby striking a harmonious balance between the external and internal facets of human existence. It was when the clergy, priests, Rabbis etc. tilted the scales of this harmony with their engrossment and obsession with the meticulous application of the Shariah only that Isa (a.s.) was sent. He reconfirmed the law of Musa (a.s.), but stressed that he had been sent to reestablish the soul of the faith in its rightful position. Therefore, the teachings of Isa (a.s.) did not contain any new national Shariah, it promulgated the personal spirituality of man only. As a result of which, what the religion Paul and his supporters converted Europeans to, was an incomplete, imbalanced version of the original faith- and this they tried to establish at a national level. As I have mentioned earlier, man had never tried to replace Allah's sovereignty with his own, never thought of implementing his own laws and regulations rejecting the Creator's and he did not try to do that at this point either. With the conversion to Christianity, the whole of Europe tried to lead their life the Christian way with the directives coming from the Papal office in Rome.
However, they soon ran into trouble with their misguided efforts in living as Christians. One of the first things Paul tried to impress on Isa's (a.s.) followers was to convince them not to limit their preaching to the Bani Israel (Children of Israel), but to call other people, namely non Jews to this new faith as well.
None of the devout followers of Isa (a.s.) were present at Jerusalem during this time all having fled from Palestine in fear of their lives and Paul travelled to Antioch where some of them were hiding to propose this change. At first they were greatly alarmed over this idea which was in direct contrast to what their Master had taught. Among those who strongly opposed this was Barnabas who tried in vain to refrain the other disciples from consenting to it. Here it must be remembered that Barnabas learned directly from Isa (a.s.) from long, close association with him, while Paul was a fierce opponent who never met Isa (a.s) (Jesus). However, Paul's persuasion prevailed and at length they all agreed to call others to their faith as well. Perhaps they realized that they too were doomed to failure where even their Master, a Messenger of God had been unsuccessful and that with their demise, their Master's teaching would be wiped off the face of the earth. The only means to stop that from happening they argued was to preach among non-Jews and convert them to this new religion. It is important to note here that the Judaic faith is one limited to the twelve tribes of Israel; it has no application on people outside it, therefore, its deviations or reformations have no practical implication to people not belonging to the Bani Israelis. Accordingly, the Messenger Isa (a.s.) had been sent with the limited responsibility of bringing the Bani Israelis back to the folds of Judaism as revealed to the Messenger Musa (a.s.) (Moses). Isa (a.s.) (Jesus) was a devout confirmer of the former Messenger, namely Musa (a.s.) (Moses), as were all of his disciples. Their dissension was only with the Rabbis, Sadducees, the clergy over the concept of the faith. That Paul was among the severest of Isa's (a.s.) opponents during and after his lifetime is not of consequence since there are ample examples of bitter enemies turning into staunch, genuine supporters: Omar (ra) bin Khattab, Khalid (ra) bin Waleed and Ikrama (ra) bin Abu Jahl are excellent examples of this. What is thought provoking is the fact that Paul never received any direct guidance from the Master, he was not a disciple, yet emerged as a greater champion of the faith surpassing those who had been in constant company of the Master and received first hand knowledge and guidance from him. Also, the changes Paul brought about to the faith were not only diverted from the basic teachings they were in some principal points, completely opposite to what Isa (a.s.) had preached. Still, Paul and his group travelled preaching the revised faith and were successful in converting a considerable number of people. By modifying Isa's (a.s.) teaching, adding to it and subtracting from it at his will, Paul brought about a new faith that bore no resemblance either to the religion of Musa (a.s.) (Moses), or the teachings of Isa (a.s.) that were intended to restore balance in Musa's (a.s.) faith. In Paul's hands a new religion called Christianity was born. Many reputed Christian scholars opine that the faith we now refer to as Christianity should rather be known as Paulinity since it is based more on Paul's ideas and reforms than the Messenger Isa's (a.s.).