Russian Messianic Judaism

I found this exciting bit of news about Russian Messianic Jews on the UMJC website…click here. I’m not sure how recent this is, but it was news to me nonetheless.

I was just refreshing to read this and realize that the Messianic Jewish movement may seem small, but in reality it is bigger than many of us imagine. God truly has his own purposes in this, and while he uses people like you and me to spread the message, he does not limit himself to us (thank God).

Equally exciting was reading about the rapid growth Russian Messianic congregations have experienced.

As we approach the Sabbath, may we continue to pray for God’s continued work worldwide.  Even though we rest, God continues to “work” his purposes of salvation each and every day. Hallelujah.

Shabbat Shalom.

 

 

 

Messianic Judaism: Corruption or Crowning Achievement?

As I type this, I am about to begin a day of research here at the LCS library. Of course, my thesis research is focused on Jewish-Christian relations (JCR). Generally, for a Master’s thesis, one does not overtly try to contribute anything unique to the topic at hand—that is more for something on the doctoral level. I however, am considering a new approach to this subject matter—the role Messianic Judaism has, and can play, in JCR.

This is in stark contrast to the prevailing attitudes current in Jewish-Christian dialogue. Messianic Judaism is generally not seen in a positive light. In fact, it is condemned pretty harshly. Like much of the ecumenical dialogue of years past, the main contenders in Jewish-Christian dialogue are of a more liberal stripe. This would include mainline Protestants on the on hand, and Reform and Conservative Jews on the other (the Orthodox are uninterested in dialogue). Within these camps, any attempt at evangelism or trying to persuade others of your privately-held theological perspectives is seen as deplorable. There are exceptions to this rule. Catholic-Jewish relations are a slightly different ballgame, as are the nebulous Evangelical-Jewish relations.

But Messianic Judaism? No group seems to provoke the ire and condemnation of Judaism more than MJs. Of course, the distinction Messianics generally hold between Hebrew Christianity (being primarily evangelism-focused) and Messianic Judaism  (a Judaism centered on Yeshua), is lost to most of the outside world. Messianic Judaism is seen solely as an attempt to disingenuously trick and convert Jews to Christianity.

However, the perspective I would like to put forth is that Messianic Judaism is, in actuality, one of the crowning achievements of the JCR. Historically, the most rabid and cruel mis-characterizations of the Jewish people have come from Jewish converts to Christianity. For example, many of the vicious things Luther wrote in On the Jews and their Lies were not original to Luther (though his work is the most thorough collection of anti-Jewish sentiment of Church History). Rather, most of his ideas were taken from medieval Christian works, even works of Jewish converts. Jews were taught to deplore their past and to denounce it in the most vicious of terms, often to “prove” the authenticity of their conversion.

Messianic Judaism, on the other hand, stands in on the other side of the spectrum from this medieval attitude towards Judaism. Rather than deploring the Torah, the Halachah, the sages, and to some degree, spirituality and mysticism, Messianic Judaism approves of many of these aspects, and provides a forum to thoughtfully evaluate the value of other aspects. Instead of mischaracterizing Judaism as darkness and the rabbis as blind guides leading the blind, Messianic Jews want to live as Torah Jews for Yeshua. Even the superficial usage of kipas, tallits, and shofars is testimony to the difference in attitude within Messianic Judaism.

See, JCR can only go so far. Christians can only learn so much about abstract Jewish roots and the Jewishness of Jesus, and Jews can only learn so much about abstract Christian theology. As is currently stands, the goal of most JCR is mutual respect. “I’m okay, you’re okay.” But Messianic Judaism, I feel, takes us beyond this. It’s where we can go beyond mutual respect, to the embracing of one another as brothers. Jews, as Jews faithful to Torah, can meet the Jewish Jesus and embrace him. Christians can go beyond a theoretical knowledge of Judaism and Jewish roots, to actually having that Judaism transform and renew the core of their faith.

And while mainstream Judaism will likely never accept any attempt at telling Jews about Jesus (though some do), it should be seen that Messianic Judaism is more than just a guise of evangelism (or, at least should be). Messianic Jews have an endearing conviction to life faithful to Torah and Jewish life, and in many cases, this conviction flows from their faith in Yeshua.

It is easy for JCR proponents to keep MJ on the periphery. As long as they are stereotyped as “cultists,” “missionaries,” or “proselytizers,” they won’t be taken seriously. But as MJ grows in numbers and in maturity, this stereotype can be challenged. Hopefully, my research can help others see that Messianic Judaism is the crowning achievement of the Jewish-Christian dialogue, rather than a corruption.

 

Chanting the NT in Hebrew?

A Hebrew New Testament with cantillation marks has been posted for free download on the Vine of David website (click here). It was originally published in 1866 by the London Jews Society. Among the translators of this project were Jewish believers Joachim Biesenthal and Ezekiel Margoliouth.

Looking at this resource, I amazed by some of the achievements of Messianic Jews in past generations. I cannot imagine actually producing a resource like this. Not only translating the New Testament from Greek into Hebrew, but then adding cantillation marks! (I can barely comprehend cantillation marks for the Torah).

A resource like this opens up a world of possibilities for Messianic Congregations. Imagine, hearing the New Testament chanted along with the Torah and the Haftarah. It would be a truly moving experience. Yet, the reality is, the practical benefit of a resource like this is really out of the grasp of many Messianic Congregations. Many Messianic Jews and Gentiles can’t even read Hebrew, let alone chant. (I’m not pointing the finger—though I can read Hebrew, I can’t read it unpointed, nor can I chant.)

But this brings up another question too. Would a resource like this even be worth the effort? What would be the value of chanting the New Testament in Hebrew, outside of the context of a native Hebrew speaking congregation? Would it be better to chant the New Testament in Greek, since that is the original language? Or, would reading in English just be best, since we are English speakers? What do you think?

 

A New Blog, Among Other Things

A good friend of mine recently began his own blog that I think everyone should be sure to check out. Jeremiah Michael has recently started “All Things Apostolic.” He came out of the gate strong by posting numerous entries.

I had the privilege of getting to know Jeremiah while living in MO. Jeremiah is sharp as a tack. His propensity for academic study is amazing (and a bit humbling for those of us who are a bit older!) Whether regarding biblical studies, rabbinics, halacha, or even the Church Fathers, Jeremiah knows his way around the sources.

So be sure check out, bookmark, and regularly comment on All Things Apostolic.

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As for my blog, I have been all too busy with life at the moment. But that does not mean I am short on material. There are a number of topics I have been eager to post on, yet time has not permitted me.

In preparation for one blog in particular, I would like to ask for your feedback. What is your opinion about the Eucharist/Lord’s Supper/Communion? This is an intentionally broad question. I’m looking for feedback on a range of topics, like: What was did this practice look like in the first-century community? What is your opinion of the modern church practice? If the modern practice does not reflect the ancient practice, how did the modern practice develop? Why don’t Messianic Jews and Gentiles typically practice the Lord’s Supper?

 

Jewish-Christian Relations: It’s…Complicated

So I stand perched on the brink of a journey. A journey called a master’s thesis. With the High Holy Days wrapped up, it’s high time for me to knuckle down and get this thing going. The subject of my thesis is Jewish-Christian relations from roughly the Renaissance era to the present day.

As you probably know, I am a Church History major. Among the many interesting subjects that attracted me to this degree program, Jewish-Christian relations was probably the most appealing to me. It’s pretty much common knowledge that Christians and Jews haven’t had the best “go of it” throughout the 2000 years of their history together. It’s partly this fact drives me the most. What passes for “common knowledge” in this subject  area is quite lop-sided, focusing solely on the Christian persecution of the Jewish people. PLEASE HEAR ME: I, probably more than most, know of the atrocities that so-called “Christians” have afflicted upon the Jewish people. I have no intention to minimize those events or ignore them as if they didn’t occur. They did occur, and frequently. But, this isn’t all of the story. Around almost every corner of Jewish-Christian relations, there is a nuance. Like many of our personal relationships, Jewish-Christian relations is…well…complicated. “Love/hate” doesn’t even really begin to describe it.

One such example of this highly complex and paradoxical relationship is the formation of the Jewish ghettos. In 1516 (the year before Martin Luther nailed his 95 Thesis to the door), the very first Jewish ghetto was created in Venice. A ghetto was simply a section of town that all the Jews were cornered off into and literally walled into. Some entry in and out of the walls was allowed, but not much. Think of the Berlin Wall and Eastern Germany of the Cold War Era as an example of a very large ghetto.

After the creation of this first ghetto, the idea caught on quick. In 1555, Pope Paul the IV order the first ghetto created in Rome. This “Age of the Ghetto” lasted for over 200 years. The were destroyed in 1796 thanks to Napoleon’s Italian army. These ghettos stood for a longer period of time than the slavery in Egypt (according to Rashi’s reckoning).

Here’s the irony. First, it should be noted that most Jews living in Italy at the time were Sephardic refugees from Spain. In 1492, when Columbus sailed the ocean blue, the Jews were also kicked out of Spain too. Some went to Portugal for a short time, only to be forced south to North Africa. Others went to Rome where they were welcomed by the Pope at the time. The Sephardim flourished in Italy, concurrent with the beginnings of the Renaissance. Obviously, at the time, Jews were accepted by Italian Christians. See the irony? In order to escape the Spanish Inquisition and wrath of the Spanish monarchs, many Jews found refuge with the Pope in Rome!

But obviously, this era did not last, and the mid-sixteenth century saw Jews rounded up into ghettos. For over two-hundred years, thousands of Jews lived within the walls of the Roman ghettos.

But wait, the irony doesn’t end there. With the emancipation of the Jews from the ghettos by Napoleon, there came another threat, one that in some ways was much more subversive: assimilation. This period marked the decline of the Roman Catholic Church’s influence over Europe and the increased secularization of cultural life. Gradually, people identified as part of a nation-state than with a monarch or religion.

This attitude seriously challenged Jewish identity. Jewish identity had always been bound to Torah and Judaism. But with the relegation of religion to a second-class seat, one was expected to remove one’s markers of distinction as a Protestant, Catholic, or Jew to be a good German, Frenchman, or Italian.

Herein lies the irony. Ghettos, though deplorable and a serious transgression on those who enacted these statutes, had a positive outcome, namely preserving Jewish identity. But once Jews were freed from the ghettos (obviously a great and wonderful thing to be celebrated), they then faced a society that pressured them to assimilate and cease being Jewish.  If not all together, then at least overtly.

This is merely one example. I think I have a lot of work ahead of me. So, I’m going to stop blogging and get to reading.

 

Sukkot and One Law

Update: A slightly expanded version of this blog has now been posted on the FFOZ blogs. Click here to see it.

Today I’m starting to put up the sukkah. I have a very special affection for the Festival of Sukkot. Not only is it now fall, my favorite season, but it’s a festival that’s basically all about hanging out. It is also a festival that attracts many believers to Messianic Judaism. Perhaps this is because of the role Sukkot will play in the Messianic Age (Zech. 14).

Sukkot is yet another example of the differences the Torah makes between those obligated and those not obligated

You shall dwell in booths for seven days. All native Israelites shall dwell in booths. (Lev. 23:42, emphasis mine)

There you have it. It’s plain as day. Only the native, physical descendants of Abraham, Isaac, and Jacob are obligated by Torah to dwell in a sukkah for seven days (According to the rule of the sages, it is also only obligated for males, since it is time bound). And according to the sages, dwelling requires that one eat, drink, and live in the sukkah, making the sukkah a frequented place, and one’s home an occasional place. According to many opinions, this also includes sleeping, but others dispute this. Sleeping in the sukkah is more a matter of custom.

So does this mean that I, a Gentile, won’t be celebrating Sukkot? By no means! Obviously, I am spending time, money, and effort to put up a sukkah, purchase a lulav and etrog, buy extra special food, and drive quite a distance to go visit friends (who are also Gentile) during the feast.

This is just an illustration to show that despite changes in language regarding obligation, FFOZ’s modified One Law stance actually makes little practical difference. There is still immense blessing and worth in observing the Torah beyond obligation. And in reality, I would wager that most Messianic Gentiles came to Torah in this way. Not out of obligation, guilt, or out of a sense that we were sinning. But we experienced first hand the blessing that comes from God’s Torah.

If we as a movement would reclaim the joy we once felt for God’s Torah, other Christians will inevitably be drawn to it. Let us put off harsh words, condemnation, and unfair rhetoric against those who have not tasted of the feasts. God’s Torah can speak for itself. As it frequently said, and proves time and again to be true, our actions speak louder than words.

So keep the feast, hang out, and let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.

 

I Stand Behind FFOZ

Rosh Hashanah in Hudson was truly a blessing. Among the many things Hashem impressed upon me was the critical task we have in carrying out our Messiah Yeshua’s work and ministry despite hardship. I also learned from D. Thomas Lancaster about the critical issues currently facing FFOZ in light of their modification of the typical “One-Law” teaching regarding Gentile believers’ relationship to the Torah. These two things learned are not unrelated.

Since there are many angry voices out there on the blogosphere and Facebook, I want to publically (and briefly) state I fully stand behind FFOZ’s “new” position. It’s really not new, as it was the ministry’s position circa the “Take Hold” era, which was a period of huge growth for FFOZ as a ministry. It was the generous language of Take Hold that convinced me of the relevance of Torah so many years ago.

But it seems that many of today’s One-Law Gentile Messianics are no longer satisfied with the language of graciousness or of choice. Like the dissenting voices at the Jerusalem Council, they are more than willing to place a yoke upon the necks of their fellow believers, or at least be able to point the finger at the Church for eating pork and worshiping on Sunday. Sure, we give our One Law gloss that the council expected Gentiles to start with the four requirements and gradually grow in their knowledge of Torah while attending synagogue. But how many congregations actually follow this model? When people join our communities, do we actually allow them the grace to take Torah upon themselves at their own pace (one must acknowledge that the council placed no maximum time limit on adopting Torah)? Or does peer-pressure and uniformity demand a more speedy adoption of the full yoke?

The aspect of this debate that I find most disheartening is the fact that FFOZ is not forcing anyone to cast of any yoke that has been freely taken. And yet, people still attack FFOZ for teaching lies. It is not as though FFOZ is sponsoring a hog roast next week.

As for me, I find FFOZ’s clarified position to more fully represent true Apostolic Teaching on the matter. It is more honest with Paul and Acts. It is more in line with historic Christian teaching, historic Jewish teaching, and even historic Messianic Jewish teaching. It accords more with ancient Jewish-Christian documents such as the Didache, the Apostolic Constitutions, and what we know of Nazarene Jewish teachings as reported in the Ante-Nicene Fathers. It aligns with the best and most influential Jewish Roots scholarship of the last century, works that are consistently sold at Messianic conferences and are referenced in Messianic teachings. While this does not prove the truthfulness of FFOZ’s stance, it does lend more support and credibility to it. To think that 21st century Messianic Gentiles are the first ones to land on this truth since the Apostles is near untenable.

In this time of controversy, may we all be filled with a spirit of humility and grace as we wrestle with the truth of God’s Word and the Apostolic Teaching. Let us fix our eyes upon Jesus, the author and perfecter of our faith. May we reexamine our own lives and figure out why it truly is that we (I am speaking to you Gentiles) truly keep God’s mitzvot. Out of duty, or out of love ?

 

Happy New Year

Cooler weather is almost here. I can feel it in the air. Here in Illinois, the corn is starting to ripen and dry out. This week in Morton, the annual Pumpkin Festival begins tonight. Fall, and hence Rosh Hashanah and the rest High Holy Days are approaching. It is truly my favorite time of the year.

Many readers of my blog know the value and respect I accord to Christian tradition, whether Roman Catholic, Orthodox, or Protestant. These traditions, though different from Judaism, have deep roots in the traditions of Israel. This is easily seen during times such as Holy Week and Pascha/Easter. Though Christianity decided to date Passover differently from Judaism (albeit, years before Hillel II standardized the Jewish calendar), the Jewish roots of Christian Pascha can be easily detected.

But not so with the fall festivals. Christian tradition has no overt counterparts to Rosh Hashanah, Yom Kippur, or Sukkot. High Church Christianity does celebrate the Feast of the Holy Cross in the fall, and observes “ember day” fasts in the fall. Some have suggested these as Christian counterparts to the Jewish High Holy Days, but I have not examined the arguments to sufficiently make a case for them.

In Messianic Judaism, the fall festivals have become very eschatologically focused, with the themes of Messiah’s return, the Judgement, and the establishment of the Kingdom largely in view. In so doing, I think Messianic Judaism has truly developed perhaps their most profound and unique contribution. Traditional Judaism does not primarily view the High Holy Days as picturing the advent of Messiah. The majority opinion in Judaism places that at Passover. Instead, Judaism primarily focuses on the individual’s status before God (and their relationship to one another) during the High Holy Days. While this idea isn’t absent from Messianic Judaism, eschatology is the primary focus.

So in this way, I think Messianic Judaism has stumbled upon something that the both Christianity and Judaism have missed in a big way. Judaism, simply based on the fact that they have not considered Yeshua as the Messiah nor studied the “High Holy Days” imagery of the New Testament. And Christianity, because they have not considered the fall festival context of many texts dealing with the return of Yeshua.

As Messianic Judaism continues to learn from Judaism and Christianity, may we also remember that we have some good things to teach our brethren as well.

May you have a blessed 5770!

Maranatha!

 

Location of Jesus’ Birth

As a sort of after thought on Seth’s post regarding Sukkot-mas and the date of Jesus’ birth, here are some historical sources I found that reference the location of Jesus’ birth.

“For this Hadrian, when leprosy appeared in his body and he had summoned the whole multitude of the physicians under his dominion before him, demanded of them healing for his body. And when they had labored much and done many things and availed nothing, they were scorned by him. He wrote an abusive letter concerning them, assailing their art as devoid of knowledge. But as a result of the illness that befell him he went on a journey to the land of Egypt. And, approaching other places in order from that of the Romans, he must inspect them, for he was a man who loved to see places. So he passed through the city of Antioch and passed through [Coele-Syria] and Phoenicia and came to Palestine—- {54c} which is also called Judea—-forty-seven years after the destruction of Jerusalem. And he went up to Jersualem, the famous and illustrious city which Titus, the son of Vespasian, overthrew in the second year of his reign.  And he found the temple of God trodden down and the whole city devastated save for a few houses and the church of God, which was small, where the disciples, when they had returned after the Savior had ascended from the Mount of Olives, went to the upper room. For there it had been built, that is, in that portion of Zion which escaped destruction, together with blocks of houses in the neighborhood of Zion and the seven synagogues which alone remained standing in Zion, like solitary huts, one of which remained until the time of Maximona the bishop and Constantine the king, “like a booth in a vineyard,” as it is written. Therefore Hadrian made up his mind to (re)build the city, but not the temple. And he took the Aquila mentioned above, who was a Greek interpreter, since Hadrian also was a Greek—- {54d} now Aquila was related to the king by marriage and was from Sinope in Pontus—-and he established him there in Jerusalem as overseer of the work of building the city. And he gave to the city that was being built his own name and the appellation of the royal title. For as he was named Aelius Hadrian, so he also named the city Aelia.”

**From Epiphanius (ca. 310-403 AD), “On Weights and Measures 14″ Eng. trans. available in public domain at http://www.tertullian.org/fathers/epiphanius_weights_03_text.htm#C61

 

“But when the Child was born in Bethlehem, since Joseph could not find a lodging in that village, he took up his quarters in a certain cave near the village; and while they were there Mary brought forth the Christ and placed Him in a manger, and here the Magi who came from Arabia found Him.”

**From Justin Martyr (100-165 AD), Dialogue with Trypho ch. 78. Eng. trans. available at http://www.earlychristianwritings.com/text/justinmartyr-dialoguetrypho.html

 

“With respect to the birth of Jesus in Bethlehem, if any one desires, after the prophecy of Micah and after the history recorded in the Gospels by the disciples of Jesus, to have additional evidence from other sources, let him know that, in conformity with the narrative in the Gospel regarding His birth, there is shown at Bethlehem the cave where He was born, and the manger in the cave where He was wrapped in swaddling-clothes. And this sight is greatly talked of in surrounding places, even among the enemies of the faith, it being said that in this cave was born that Jesus who is worshipped and reverenced by the Christians.”

**From Origen (185-232 AD), Contra Celsus, Book 1, ch. 51. Eng. trans. available at http://www.earlychristianwritings.com/text/origen161.html

 

Elijah the Prophet

The readers of this blog are likely familiar with the well known song “Eliyahu HaNavi” (Elijah the Prophet) that is typically sung at the end of the Passover seder and by some at the conclusion of the Sabbath. The first line of the song is as follows: ”Elijah the Prophet, Elijah the Tishbite, Elijah the Giladite, May he soon come to us with Messiah the Son of David.”

Permit me to share some thoughts I was musing over earlier this morning.  What role was Elijah expected to play when he preceded the coming of the Messiah? Has Elijah already come? Why do we, as believers in Jesus Christ, sing this song?

We find the expected role of Elijah in the last book of the Prophets, Malachi ch. 3 which begins, “See, I am sending my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple” (NRSV). The remainder of the chapter goes on to speak of the coming of the Messiah as one who “is like a refiner’s fire and like fullers’ soap” or to use the words of John the Baptist, “His winnowing-fork is in his hand, and he will clear his threshing-floor and will gather his wheat into the granary; but the chaff he will burn with unquenchable fire.” The prophet Malachi concludes his words with the verse “Lo, I will send you the prophet Elijah before the great and terrible day of the Lord comes. He will turn the hearts of parents to their children and the hearts of children to their parents, so that I will not come and strike the land with a curse.”

Based on Malachi’s words Elijah was supposed to bring the hearts of the people back to God and between their fellowman as well as preparing the people for the coming of the Lord. Within a short amount of time after Malachi uttered these words we find Jesus saying of John the Baptist, “This is the one about whom it is written, ‘See, I am sending my messenger ahead of you, who will prepare your way before you’” quoting from the same chapter of Malachi that begins speaking of the coming of Elijah, the messenger of God. But was John the Baptist the Elijah spoken of by Malachi?

Jesus says, “if you are willing to accept it, he is Elijah who is to come. Let anyone with ears listen!” (Matthew 11:14-15) and in Luke 7 Jesus says that John is the one of whom the prophet is speaking. In Mark 9:12 Jesus says, “But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written about him.” But what about John the Baptist’s reply in regards the question by the Jews as to whether he is Elijah in John 1:21 where John says, “I am not”?

The questioners were asking if John was Elijah himself but he was not. Rather, John had the spirit and power of Elijah. This is similar to the name David being used in the prophets for the Messiah but when he actually came His name was not David. Rather, He came from David’s line. The same is true here of John the Baptist: God was saying that a prophet like Elijah was going to come. Therefore, God called this prophet that would arise by the name Elijah in the book of Malachi but when he actually came he was called John.

We can see that John the Baptist performed his role in the spirit and power of Elijah by returning the people’s hearts to a right place through his teaching of repentance and he performed his role as the one who would prepare the way for the coming of the Messiah.

In light of the above, why sing “Eliyahu HaNavi” after a Passover seder or at the conclusion of the Sabbath? Is it because it’s the ‘kosher’ thing to do so to speak? Would omitting the song at the end of the Sabbath and Passover seder somehow cast doubt in the belief of the words of Malachi or somehow distance us from the rest of the Jewish world (as if belief in Jesus hasn’t already done a good job of that!)? A song which begs God to send us Elijah seems to ignore the fact that Jesus said Elijah has already come.

Why not do as the Rev. Paul Levertoff has done with part of the Amidah prayer in the service which reads at the end of the first blessing, “who, in love, brings a redeemer” to which he changed the letter mem in the word u’mei’vi to the letter hey which then allows the line to be translated, “who in love hast brought a Redeemer” (translation from Levertoff’s “Meal of the Holy King”).

I have never felt comfortable singing this song about the coming of Elijah simply because of the words of our Lord. Why do I want to sing a song that speaks of my longing for a prophet whom our Lord says has already come?

These are the thoughts I had this morning. Do with them what you will.