You will need to provide comprehensive proof of this. Peter's speech in Acts 15 directly contradicts your assertion.
And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; And put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. (Acts 15:7-11 KJV)
Yes, the academic term is Pauline Christian.
"a number of scholars have proposed that Paul's writings contain teachings that are different from the original teachings of Jesus"
[LINK]
It may take a while, but when studied, one can easily see these differences. Yet even today there are Christians that are not Pauline (as Paul is understood by Luther, Calvin, and the Reformation Protesters). For the most part, the Catholic Church is not Pauline. And at one time, Paul himself was not even Pauline, as can be seen in Paul's sermon in Acts 13. The theological principles of Soteriology found in that sermon are different from other doctrines found in his epistles.
And yet Rev 2:10 was written to the church at Smyrna, part of the church age, and so couldn't apply to any times after Laodicia (if I understand your timeline of eschatology). Aren't Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea all part of what you call the "Church Age"? So it sounds like this "Paul-type" salvation only applied to Ephesus, while your John-type salvation applied to the rest of the church age starting with Smyrna (Rev2:10). I find that rather chaotic and slipshod, but perhaps I'm missing something. Please feel welcome to clarify.
But those contradict.
(Galatians 2:16 KJV) Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. (Galatians 3:6 KJV) Even as Abraham believed God, and it was accounted to him for righteousness.
(James 2:21-24 KJV) Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only.
I've heard all the supposed explanations about how these say the same thing. But they don't - as a matter of language.
Of course if feels like we're getting a bit off topic, but at the end of it, The Gospel message of Jesus, the Gospel message of Peter, the Gospel message of James and the Gospel message of Paul all diverged, enough to the point where an epistle had to be penned declaring -
There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all. But unto every one of us is given grace according to the measure of the gift of Christ. (Ephesians 4:4-7 KJV)
There would be no need to write such, if there was no dispute about such, (e.g. seven Spirits of God).
I hope this suffices,
Rhema