P. Sanders, for example, argues that the view held by many New Testament scholars from Christian Friedrich Weber on, represent a caricature of Judaism and that this interpretation of Paul's criticism is thus flawed by the misunderstanding of the tenets of Judaism. Sanders' interpretation asserts Judaism is instead best understood as a "covenantal nominism", in which God's grace is given and affirmed in the covenant, to which the appropriate response is to live within the bounds established in order to preserve the relationship. James Dunn agrees with Sanders' view that Paul would not have criticized Judaism for claiming that salvation comes from adherence to the law or the performance of good works, since those are not tenets of Judaism, but argues against Sanders that Paul's criticism of Judaism represents a rebuttal of the "xenophobic" and ethnocentric form of Judaism to which Paul had previously belonged: "Paul's real criticism of Judaism and Judaizers was not Judaism's self-made righteousness, but what some have called its 'cultural imperialism', or ethnic pride." Dunn argues that Paul does not see his position as a betrayal of Judaism, but rather,Paul attacks the way in which the Jews of his time regarded the works or the law as a boundary marker demarcating who is and who is not 'in' the people of God; he attacks their narrow, racially, ethnically, and geographically defined notion of God's people and, in its place, sets out a more 'open', inclusive, form of Judaism (based on faith in Christ). Thus, 'Paul's criticism of Judaism was, more accurately described, a criticism of the xenophobic strand of Judaism, to which Paul himself had previously belonged. [...] Paul was in effect converting from a closed Judaism to an open Judaism.'A similar argument is presented by George Smiga, who claims that criticism of Judaism found in the New Testament are best understood as varieties of religious polemic, intended as a call to conversion rather than criticism in the sense of common usage. Regarding the death of Jesus The idea that Judaism, and the Jewish people collectively, are responsible for the death of Jesus, often represented in the claim that "Jews killed Jesus", figures prominently in anti-Semitic writings. It was initially stated by Paul in the New Testament (). The Roman Catholic church formally disavowed its long complicity in anti-Semitism by issuing a proclamation entitled Nostra aetate in 1965, which repudiated the notion that the Jewish people