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For a discussion of Judaism as a religion see the article on Judaism. For a discussion of Messianism as a religious concept see the article on Messiah. For a discussion of Christianity as a religion see the article on Christianity.

Messianic Judaism is a relatively recent restoration branch of Christianity that claims at least 50,000 to 100,000 followers and 300 to 500 congregations worldwide as of 2006.[1] [2] Unlike restorationists, however, Messianic Judaism adherents seek to reclaim the Jewishness of the Christian faith by exercising into their lifestyle and religious practices the faith and traditions of the disciples of Jesus, followers of a 1st Century Jewish messianic contender commonly referred to as "Yeshua" by Messianic Judaism.[3] These disciples were first called by their contemporaries "followers of The Way," and then were later called Christians by their persecutors.

Messianic Judaism is a relatively new term, coined to help seperate the practices of its followers from those of common Christianity as a whole, and in order to more closely align its faith with that of historical Judaism. Adherents contend that their faith was and still is Jewish,[4],[5] but others vehemently deny support for such a definition. Judaism, [6],[7] and the State of Israel[8] do not recognize Messianic Judaism as a legitimate branch of Judaism.

Different congregations have adopted various practices of Judaism, but universally the practices center on an adherence to the Jewish practices of Jesus and his 1st Century followers This may include observance of Shabbat, the Festivals, and even dietary food laws. Jewish halakha is generally not followed when adherents believe it may contradict that of Jesus, or the Apostolic law as found in the Apostolic Writings, otherwise known as the New Testament.

Identity

This section is designed to present a common list of identifiers often given by adherents within Messianic Judaism. Disputes to their usage are varied, and even within Messianic Judaism self-identification with one term or another can contradict each other. The contributors to this article are doing their best to extrapolate the heart of the matter and present a clear list based on a rough consensus within Messianic Judaism. Objections are noted, and appropriate places are given to them.

Adherents to Messianic Judaism are simply called Messianic believers or Messianics for short. Further distinctions between Messianic Jews and Messianic Gentiles are presented further in this section. The term Messianic has various meanings outside of Messianic Judaism, for more information, please see Messianic.

In Messianic Judaism, a Messianic believer is usually a self-appointed term, and almost always describes someone who has accepted the essential salvific doctrines of Christianity, but also adopts in part or in full a Jewish expression of that faith.

Traditionally, a Messianic believer is one who believes Jesus was the Jewish Messiah, along with the belief that he died and rose to life again for their sins so that they may receive eternal life in the world to come, by which they also now attempt to walk in a Torah observant lifestyle free from its condemnation, but in service to its blessing.

Universally, Messianics are identified as Christians , however Messianics themselves would dispute the application of such a term, because Messianic Judaism was coined by its followers as a term to in fact help clarify the seperation of their important religious practices (which they view as biblically-derived), apart from those of Christians and most of their important religious practices (which they view as pagan-derived). It is a term that has been adopted by the vast majority of Messianic believers in order to clarify their faith and religious practices apart from those of the Christian church which, in their view, has erroneously seperated itself from the Jewish roots of Early Christianity.

For Jewish objections to the term Messianic Judaism please see the sub-topic Jewish Objections below, or see also Jewish objections to Messianic Judaism.

Issues regarding Gentile inclusion within Messianic Judaism is discussed in the Theology section of this article.

Messianic Jews

In Messianic Judaism, a Messianic Jew is a Messianic believer who is also a Jew by definition of either being born of a Jewish mother, or was a proselyte by Jewish conversion before accepting the salvific doctrines of Messianic Judaism and Christianity.


Messianic Gentiles

In Messianic Judaism, a Messianic Gentile is a Messianic believer who is not born of a Jewish mother, and who was not a Jewish proselyte before accepting the salvific doctrines of Messianic Judaism and Christianity.

Hebrew Christians or Christian Jews

Another self-appointed term, Hebrew Christians or Christian Jews are Jewish converts to Christianity who often exercise the majority of their Christian faith in a non-Jewish context, but may still retain some of their Jewish cultural identity.

Historically, these terms were used interchangably to describe the early adherents to the growing Messianic Movement, but has since changed over time to specifically identify ethnic Jews within Christianity that have given up most of their Jewish traditions and expressions of their faith in order to better fellowship with other Christians.

A Hebrew Christian or Christian Jew is not necessarily a Messianic believer by definition within Messianic Judaism. Only when such a person expresses most or all of their Christian faith within a Jewish context does such a person usually adopt the term Messianic Jew.

Jewish Objections

Jewish objections to Messianic Judaism often start with the term itself.

State of Israel

In December 1989, Israel’s Supreme Court set a legal precedent when it denied the right of return to Gary and Shirley Beresford, messianic Jews from South Africa. In rejecting their petition, Supreme Court Justice Menachem Elon cited their belief in Jesus: “In the last two thousand years of history…the Jewish people have decided that messianic Jews do not belong to the Jewish nation…and have no right to force themselves on it,” he wrote, concluding that “those who believe in Jesus, are, in fact Christians.”[8]

Christian Objections

Christian objections to Messianic Judaism often start with disputes over applications of the Torah in a believer's life.

History

This section aims to collect and present the recorded history of Messianic Judaism, as well as present evidence for the existence of the practices of Messianic Judaism in the Early Church.

Modern Messianic Judaism

The Modern Messianic Movement started in the 1880s, by Baptists who wished to find more effective ways of bringing Jews into the Christian faith. The Jews for Jesus organization became prominent starting in the 1960s,

Messianic Judaism and the Early Church

Messianic believers often cite the fact that Jesus and all his disciples were originally Jewish. They argue that Gentiles had a place within the the Jewish context of the faith, evidenced by the recorded biblical debate of having the new Gentile converts follow Jewish law and the decision by the Jerusalem Council to forego the requirement of proslyte conversion for Gentiles to be included in the faith.

Messianics further argue that as a result of persecution, the Early Church adopted a minimalist perspective to win converts so as to survive, and in so doing, had inadvertently minimized the importance of converts following Apostolic law, and the importance of the Jewishness of the faith, evidenced by the reducing of the Passover Seder to a simple service of flat bread and wine, removal of the understanding of mikvah (baptism) in conversions, and by the later adoption of pagan customs in the worship practices of the new adherents. They argue that followers of Christianity were erroneously anti-semetic in their approach to Judaism, well before Constatine came to power and legalized the approach of the Gentilized church, and cementing the Jewish-Christian split.

Theology

Scriptural Canon

Messianic believers commonly hold the TaNaKh to be divinely inspired. This includes the Torah (first five books of Moses), Nevi'im (the Prophets), and Ketuvim (the Writings). The Apostolic Writings or New Testament is considered to also be divinly inspired and equal in authority to the Tanakh. Often the emphasis is on the idea that the Tanakh is the only scriptures the Early Church had, and that except for the recorded words of Jesus, the Apostolic Writings were meant as inspired commentary on the Tanakh.

Canon:

  1. Torah [תורה] meaning one or all of: "The Law"; "Teaching"; "Instruction". Also called the Chumash [חומש] meaning: "The five"; "The five books of Moses". It is the "Pentateuch".
  2. Nevi'im [נביאים] meaning: "Prophets"
  3. Ketuvim [כתובים] meaning "Writings" or "Hagiographa".
  4. Gospels of Matthew, Mark, Luke, and John
  5. Acts
  6. General epistles of James, Peter, Paul, and of the author of Hebrews
  7. Revelation

Commentary

Messianic believers also look to Jewish texts such as the Babylonian Talmud, and other rabbinic commentary, for historical insight into an understanding of biblical texts, and halakha. Much like Karaite Judaism, Messianics do not accept rabbinic commentary or halakha as authoratative , especially where it contradicts the scriptures of Messianic canon listed above.

Rabbinic Commentary for Study and Insight:

  1. Mishnah
  2. Gemara


Essential Doctrines

  1. The Scriptures - The Bible (The Tanakh and Apostolic Scriptures in their original autographs) is the inspired Word of God. The product of holy men of old who spoke and wrote as they were moved upon by the Holy Spirit and is accepted it as an infallible guide in matters pertaining to conduct and doctrine (II Tim. 3:16; I Thess. 2:13; 2 Peter 1:21).
  2. The Unity of God - There is one God (HaShem), revealed in three persons: the Father, the Son, and the Holy Spirit (Deut. 6:4; John 1:1-2, 14-18; John 10:30; John 14:16-17, 26; John 16:7-15).
  3. Jesus the Messiah - The deity of Jesus (John 1:1-18), and his virgin birth (Is. 9:6; Is. 7:14; Matt. 1:18-25), in His sinless life (Is. 53; II Cor. 5:21; Lk. 1:35), in his miracles (Matt. 4:23-25), in his vicarious and atoning death through his shed blood (Is. 53; Dan. 9:24-27; Rom. 3:21-31; Heb 9&10), in his bodily resurrection (Zech. 12:10 & ch.14; Matt. 28), in his ascension to the right hand of the Father (Ps. 110; Ps. 16:10; Acts 1:1-11; Heb. 1:1-3), and in his personal return in power and glory (Dan. 7:9-14; Matt. 26:57-64; Rev. 1:1-18). Jesus is the way, the truth, and the life; no one comes to the Father except through him (John 14:6; John 6:29, 40, 44; I John 5:11-12).
  4. Man, His Fall And Redemption - Man is a created being, made in the likeness and image of God, but through Adam's transgression and fall, sin came into the world. "All have sinned, and come short of the glory of God." "As it is written, There is none righteous, no, not one." Jesus, the Messiah, the Son of God, was manifested to undo the work of the devil and gave His life and shed His blood to redeem and restore man back to God (Rom. 5:14; Rom. 3:10; Rom. 3:23; I John 3:8). Salvation is the gift of HaShem to man, separate from works and the law, and is made operative by grace through faith in Jesus, producing works acceptable to God (Eph. 2:8).
  5. Eternal Life And The New Birth - Man's first step toward salvation is godly sorrow that leads to repentance. The New Birth is necessary to all men and, when fulfilled, produces eternal life (II Cor. 7:10; I John 5:12; John 3:3-5).
  6. Sanctification - The Bible teaches that without holiness no man can see God. The Doctrine of Sanctification is a definite, yet progressive work of grace, commencing at the time of regeneration and continuing until the consummation of salvation (Heb. 12:14; I Thess. 5:23; II Peter 3:18; Phil. 3:12-14; I Cor. 1:30; Rev. 14:12).
  7. The Resurrection - The personal return, in power and glory, of Jesus to judge the living and the dead (Dan. 7:9-14; Matt. 26:57-64; Rev. 1:1-18). The resurrection of both the saved and the lost; they that are saved unto the resurrection of life, and they that are lost to the resurrection of damnation (John 5:19-29).

Non Essential Doctrines

  1. The Torah - The Torah (five books of Moses) is a comprehensive summary of God's foundational laws and ways, as found in both the new and older covenant (Ex. 19&20; Deut. 5; Jer. 31:31-34; Heb. 8:10; Matt. 5:17-19). The encouragement of all believers, both Jews and Gentiles, to affirm, embrace, and practice these foundational laws and ways are clarified through the teachings of Jesus (Matt. 5:17-19; I Cor. 7:19; Rev. 14:12).
  2. Baptism In The Holy Spirit - The Baptism in the Holy Spirit and fire is a gift from God as promised by Jesus to all believers and is received subsequent to the New Birth (Matt. 3:11; John 14:16, 17; Acts 1:8; Acts 2:38, 39). The gift of tongues is one of the many manifestations of the Holy Spirit (Acts 19:1-7; Acts 2:4; I Cor. 12:1-11). We believe in the operation of all the gifts of the Spirit as enumerated in God's Word. Embracing all of the ministry of the Holy Spirit.
  3. The Church - The church began with Moses and the call for Israel to come out from Egypt. This Israel, who came out of Egypt, was comprised of both native-born and gerim—"sojourners" whose clan identity was outside that of the tribes of Jacob (Ex.12:38). Together they stood at Sinai and entered into covenant with God. According to the Exodus account, the native-born along with the foreigner constituted the covenant people who received the Torah at Sinai (Ex. 19). Collectively they, the native born and the foreigner who accepted the covenant, are referred to as Israel. This Israel is what Stephen referred to as the "church" in the wilderness (Acts 7:38). Those who were outside of Israel's descendants could and would be brought into the covenant community (church) by doing what father Abraham did to become righteous—namely, he placed his trust and faith in the promised Seed (the Messiah). Just as many foreigners became part of Israel then, so today many from the nations are being grafted into the olive tree of Israel by placing their faith in the promised Seed of Abraham, Jesus, the Jewish Messiah of Israel. Just as the prophet Isaiah foretold (Isa. 56), God is gathering many from the nations to those whom He already gathered (Israel). Together these individuals comprise the universal church (covenant community of God). These Jews and Gentiles in Messiah collectively are called Israel throughout the Scriptures. There is no other "church" or covenant community; just one new man, one torah, one Messiah, one Spirit, one God. Some of the physical descendants of Jacob have rejected Jesus and remain cut off from the covenant community of God, but are still a part of greater Israel and will be grafted back into the church (covenant community of God) when they turn from their unbelief and place their faith in Jesus as the promised Seed of Abraham (Rom. 11). Ethnic status is not altered by acceptance or rejection of Jesus, but covenant status is. Covenant status is determined by faith in Jesus. In the end, it is not ethnic status but rather covenant status that fulfills salvific history.

Sin, Atonement, Faith, and Works

This section to deal with the Messianic beliefs in regards to defining sin, defining atonement, explaining faith, and the consensus view on good works.

The People of God

This section to deal with the Messianic perspective on defining who exactly makes up God's chosen people.

Covenant Membership

Messianics believe that God's chosen people are the descendents of Jacob, later known as Israel, and that this designation is everlasting.

Jew Only Theology

Most Messianic congregations, and group affiliations have declared the Gentiles as having no part in Messianic Judaism in an attempt to keep Messianic Judaism ethnically Jewish. This has caused divisions within the Messianic Movement, prompting Messianic Gentiles to adopt various views regarding their inclusion and acceptance within the Messianic Judaism.

Two House Theology

Two House theology comes from the idea that the "House of Judah" in scripture refers to Jews, and the "House of Israel" refers to the Lost Ten Tribes of Israel. Where scripture says the House of Israel and Judah will again be "one branch", they believe it is referring to the idea that in the last days of the world, right before Jesus returns, that all those descended from Israel will come back to Israel.

Two House theology postulates that the reason why so many Gentiles are comming into Messianic Judaism is that the vast majority of them are really Jewish and just don't know it yet. They believe that the vast majority of Gentiles comming into Messianic Judaism are those of the Lost Ten Tribes of Israel, and adherents often search their ancestral geneologies to find some reason to believe that they are really descended from Israel. They thus believe that if one is descended from Israel, that they would then have a reason to follow the Torah and be part of Messianic Judaism. Torah observance is then promoted as being only for the native born Israelite, and not for anyone else. (This last statement isn't true. Most Two House people I know understand full well that many non-Israelites in scripture joined themselves to Israel and to the Torah... for instance... the multitude of foreigners taking part in the exodus from Eqypt. -Galut5)

Grafted In Theology

Grafted-In theology, or Faithful Remnant Theology, declares that the Messianic Jews and Gentiles are to be identified as being a part of the nation of Israel via identification within a group known as the "faithul remnant of Israel".

Leaning heavily on the New Perspective on Paul, and verses in the Torah that speak of a "mixed multitude" receiving the Torah, Grafted-In Theology attempts to resolve the issue of Gentile inclusion in Messianic Judaism.

First, starting with an idea from scripture that the nation of Israel included the "mixed multitude" that came out of Egypt during the Exodus, they explain that God gave the Torah to a nation called "Israel" which was made up of both those born into it, and those from Egypt who were Gentiles. They also share verses that say there "will be only one law for all the people, for both the native and the foreign-born" - an idea that concludes that the Torah is for all those within the nation of Israel, both those born into Israel and those that are not - that one and the same Torah applies to both who are called "Israel".

Second, Grafted-In Theology postulates that within Israel, there is and always has been a "faithful remnant". This remnant, being part of Israel, is therefore obligated to follow the Torah just like the rest of those who are called "Israel". They then explain that this "remnant" has one identificaton requirement: an Abrahamic faith - a faith that, like Abraham, makes one righteous in God's sight, and a partaker in all of God's promises for those that are defined as "righteous". The Gentiles then are already not part of it, until they have this same faith. So then the Jew is not born into the "faithful remnant" just like they are born into Israel, but must also have this same faith in order to be counted as part of the "faithful remnant of Israel".

Finally, these believers identify this "Abrahamic faith" as that of a salvific faith in the promised Messiah. This is based on their belief that Abraham's faith was only counted as righteous once he believed that through him there would be a seed that "all families of the earth shall be blessed".

Grafted-In Theology also uses much of the Apostle Paul's writings to support their position. Paul's verses in Romans are perphaps the most used by this group, as Paul mentions that "not all Israel are Israel" and that the Gentiles have been "grafted into Israel" by their faith in Jesus.

Eschatology

Most Messianics believe in a literal 1000 year reign of Jesus from Jerusalem just after the Battle of Armageddon.


Torah

The issue of Torah observance in Messianic Judaism has been a contentious one. This section aims to present both sides of the issue so the reader can find an understanding of where different congregations come from in their view regarding Torah observance.

Majority View: Law vs Grace

The majority view of most Messianic believers is that Jesus and Paul did away with the ceremonial and civil laws found in the Torah based on a belief that the law can be seperated into moral, ceremonial, and civil law. See Christian view of the Law.

The Minority View: Grace and Law

The minority view of some, but many Messianic believers is that Jesus and Paul reaffirmed following all the laws found in the Torah and that there is no distinction between moral and ceremonial law in the eyes of God. See New Perspective on Paul.

A Jewish Jesus

The Messianic minority believes that Jesus was Jewish, and advocated following the Torah because John 1:1 says that Jesus was the The Torah made flesh and that he could not have contradicted himself.

A Jewish Paul

The Messianic minority also believes that Paul was a Jewish Pharisee, and maintained his Pharisaism even as a Christian. They maintain that Paul set out to defend the gospel as one not of legalistic works and ceremonial prosyletic conversion, but a gospel of non condemnational Torah obedience made possible by what Jesus did for his followers.

Messianic Halakha

The summarized contents of Messianic Religious Practices can be presented here.

See also Messianic Religious Practices.

Holiday Observance

Shabbat

Worship services are generally held on Friday evenings (Erev Shabbat) and Saturday mornings, rather than Sunday, as Messianics recognize that the sabbath is an eternal covenant between YHVH Elohim and the children of Israel (Exodus 31:16).

Jewish holidays

Messianics observe Jewish festivals and other days of significance to Jews, including:

Christian holidays

Although individual Messianics who have Christian relatives may celebrate Christmas, Easter, etc., to preserve family harmony, holidays added by the gentile Church are not officially recognized by Messianic Judaism.

Kosher

Most Messiancs do not keep kosher, but an increasing minority do. Of the minority that do keep kosher, they often do not keep kashrut. See Messianic Religious Practices for detailed information on the differences within Messianic Judaism over keeping kosher.

Community

Messianic Community is often overlooked in more liberal Messianic congregations, however in more conservative congregations, the community and its activities can look more like a kibbutz as their membership grows.

Most Messianic meeting places are called synagogues, and groups of believers are often referred to as congregations.

See Also

Messianic Jews and Christianity

Messianic Jews and Judaism

Jewish Law and Religion

Comparative


References

  1. ^ "What is Messianic Judaism". Shema.com. Retrieved 2006-06-15. {{cite web}}: Unknown parameter |curly= ignored (help)
  2. ^ Derfner, Larry. "Messianic Jews in Israel claim 10,000". RickRoss.com. Retrieved 2006-06-13. {{cite web}}: Unknown parameter |curly= ignored (help)
  3. ^ Stern, David H. (1988). Messianic Jewish Manifesto. Clarksville, Maryland: Jewish New Testament Publications, Inc. pp. pp. 11–25. {{subst:ISBN|9653590022}} LCCN 88-0. {{cite book}}: |pages= has extra text (help)
  4. ^ Reinckens, Rick (2002). "What are Messianic Jews?". MessianicJews.Info. Retrieved 2006-06-15.
  5. ^ "Hashivenu's Core Values". Congregation Ruach Israel. Retrieved 2006-06-15.
  6. ^ "WHY DON'T JEWS BELIEVE IN JESUS?". Ask the Rabbi. Aish.com. February 1, 2000. Retrieved 2006-06-05. {{cite web}}: Unknown parameter |curly= ignored (help)
  7. ^ Simmons, Shraga. "Messianic Jews, Buddhist Jews". About.com. Retrieved 2006-06-05. {{cite web}}: Unknown parameter |curly= ignored (help)
  8. ^ a b Berman, Daphna (June 13, 2006). "Aliyah with a cat, a dog and Jesus". Haaretz, English edition. Haaretz. Retrieved 2006-06-15.


Bibliography

  • Cohn-Sherbock, Dan, ed. Voices of Messianic Judaism: Confronting Critical Issues Facing a Maturing Movement pub. Messianic Jewish Resources International (June, 2001), ISBN 1880226936
  • Feher, Shoshanah. Passing Over Easter: Constructing the Boundaries of Messianic Judaism, AltaMira Press (1998), ISBN 0761989536; 0761989528
  • Fischer, John, ed.; The Enduring Paradox: Exploratory Essays in Messianic Judaism, Messianic Jewish Resources International (July, 2000), ISBN 1880226901
  • Harris-Shapiro, Carol. Messianic Judaism: A Rabbi's Journey through Religious Change in America, Beacon Press, 1999, ISBN 0807010405
  • Hegg, Tim. The Letter Writer: Paul's Background and Torah Perspective, First Fruits of Zion, (2002), ISBN 1892124165
  • Juster, Daniel. Growing to Maturity: A Messianic Jewish Guide pub. Union of Messianic Congregations; 3rd ed. (1987), ISBN 0961455500
  • Kinzer, Mark. Postmissionary Messianic Judaism, Brazos, (November 2005), ISBN 1587431521
  • Stern, David H. Messianic Jewish Manifesto, Messianic Jewish Resources International, (May, 1988), ISBN 9653590022
  • Pearce, Tony. The Messiah Factor, New Wine Press, (Spring 2004), ISBN 1-903-72532-1 Light for the Last Days


External Links

General

Torah Observant

Law Free

Literature and Religious Texts

Jewish Objections

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