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Messianic Judaism

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The Baruch Hashem Messianic Synagogue in Dallas, TX.
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The Baruch Hashem Messianic Synagogue in Dallas, TX.
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 monotheistic religion centered on the life and teachings of Jesus of Nazareth, that claims at least 50,000 to 100,000 followers and 300 to 500 congregations worldwide as of 2006.. Like Christians, Messianic Jews believe Jesus to be the Messiah. Messianic Judaism, however, does not identify itself as a branch of Christianity, but as a branch of Judaism. Messianic Judaism's 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. 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 separate 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,, but others vehemently deny support for such a definition. Judaism, , and the State of Israel 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.

Contents

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 is 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 separated 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, but who choose to exercise their beliefs in a setting reminiscent of traditional Judaism.  


In recent years, the term "Messianic Gentile" has been heaviliy criticized by both Jewish and non-Jewish Messianics, and it is now received negatively by most non-Jewish believers.  Essentially, to be "gentile" is to be "apart or separated from God or God's people."  The term "Messianic Gentile" then is semantically contradictory and derogatory towards Messianics who are non-Jewish.  


There is debate about whether the beliefs and customs of such individuals should even be considered "Jewish."  Some hold that non-Jewish Messianics comprise a brand of Messianism distinct from Messianic Judaism.  The Messianic Israel Alliance as well as other Messianic groups identify these non-Jewish Messianics as "Spiritual Ephraim," i.e., the engrafted and restored House of Israel.



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.”



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 Messianic Judaism of today grew out of Hebrew Christian movement 1800's. Jewish Christian congregations began to emerge, in England; the first of these was Beni Abraham, in London, which was founded by forty-one Jewish Christians. This led to a more general awareness of the Jewish identity of Christians with a Jewish background.http://www.imja.com/rebirth.html David Sedaca, The Rebirth Of Messianic Judaism  In 1866 the Hebrew Christian Alliance of Great Britain was organized with branches in several European countries and the United States. A similar group, The Hebrew Christian (HCAA) was organized in the U.S. in 1915. The International Hebrew Christian Alliance (IHCA) was organized in 1925 (later becoming the International Messianic Jewish Alliance). Additional groups were formed during subsequent decades. Robert I. Winer, The Calling: The History of the Messianic Jewish Alliance of America


A major shift in the movement occurred when Martin Chernoff became the President of the HCAA (1971-1975). In June of 1973, a motion was made to change the name of the HCAA to the Messianic Jewish Alliance of America (MJAA), and the name was officially changed in June of 1975. The name change was significant as more than just a "semantical expression;" as Rausch states, "it represented an evolution in the thought processes and religious and philosophical outlook toward a more fervent expression of Jewish identity." David A. Rausch, Messianic Judaism: Its History, Theology, and Polity



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

([Disputed statementdisputed]—see [
  • 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).
  • 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).
  • 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
    
([Disputed statementdisputed]—see [

    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.
    


    Sin and Atonement
    

Messianic Believers define sin as transgression of the Law of God (1 John 3: 4-5). Most adherents atone for their sins through prayer and repentance – that is, acknowledgment of the wrongdoing and seeking forgiveness for the act. 
    


    Faith and Works
    

Faith, to the Messianic Believer, is trusting and believing in God and His Will. 
Adherents to Messianic Judaism believe in a showing of faith through works (Jacob 2: 17-26). There are those that have more polarized views, such as sola fides, or a faith only view, and others who believe in salvation through 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.
    


    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 separated 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
    

    



    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
    • Telchin, Stan. Messianic Judaism is Not Christianity, Chosen Books (September, 2004), ISBN:  0800793722
    

    External Links
    

    General
    


    Torah Observant
    


    Law Free
    


    Literature and Religious Texts
    


    Jewish Objections
    

    


    




     
    

    

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