Messianic Judaism

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Messianic Judaism is a religious movement whose adherents believe that Jesus of Nazareth, whom they call by the Hebrew name Yeshua, is both the resurrected Jewish Messiah and their divine savior.

As of 1993 there were 160,000 adherents of Messianic Judaism in the United States and 350,000 worldwide. As of 2003, there were at least 150 Messianic synagogues in the U.S. and over 400 worldwide.

Messianic Jews practice their faith in a way they consider to be authentically Torah-observant and culturally Jewish. However, Jews of all denominations and many Christians do not consider Messianic Judaism to be a form of Judaism, but a form of Christianity.

Self identity

Although words used to identify aspects of Messianic Judaism are frequently disputed and sometimes may seem contradictory, the term itself generally describes a belief that Yeshua is the Jewish Messiah and that obedience of the Scriptures is the proper expression of faith. Adherents are described as Messianic Believers or Messianics for short. Messianic Judaism is a relatively new term, coined as recently as 1895 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 biblical and historical Judaism.

Messianics believe that the first followers of Jesus of Nazareth were called Nazarenes (in Hebrew, Notzrim; "נצרים") or simply "Followers of the Way."

History

The Messianic Judaism of today grew out of the Hebrew-Christian movement of the 19th century. Hebrew-Christian congregations began to emerge in England; the first of these was Beni Abraham, in London, which was founded by forty-one Hebrew-Christians. This led to a more general awareness of a type of Christianity with a Jewish background. In 1866, the Hebrew-Christian Alliance of Great Britain was organized, with branches also existing in several European countries and the United States. A similar group, The Hebrew Christian Alliance of America (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.

Modern Messianic Judaism was reborn in the 1960s. 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."

When the movement began to become larger, new organizations less mainstream in their beliefs such as the Messianic Israel Alliance, First Fruits of Zion, and the Coalition of Torah Observant Messianic Congregations arose. These new smaller sects usually disagreed with mainstream Messianic Judaism over the issue of Gentile observance, and whether it is obligatory (as in the One Law sects) or not (as in mainstream Messianic Judaism.)

Theology

Messianic Jewish theology is the study of God and Scripture from a Messianic Jewish perspective.

Canon

Messianic believers commonly hold the Old Testament to be divinely inspired. Theologian David H. Stern in his "Jewish New Testament Commentary" argues that Paul is fully congruent with Messianic Judaism, and that the New Testament is to be taken by Messianic Jews as the inspired Word of God. This is the mainstream view within the movement although, as with many religions, there are several schools of thought. A very few Messianic believers are troubled by the writings of Paul and may reject his writings, holding them in less esteem than those of the Gospel writers, or even reject him. Often, the emphasis is on the idea that the Old Testament is the only scripture the early believers had (most scripture scholars agree that there was not an established New Testament canon until the 4th century) and that, except for the recorded words of Jesus, the New Testament was meant to be an inspired commentary on the Old Testament.

Canon:

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".
Nevi'im [נביאים] meaning: "Prophets"
Ketuvim [כתובים] meaning "Writings" or "Hagiographa".
Gospels of Matthew, Mark, Luke and John
Acts
General epistles of James, Peter, and Paul, author of Hebrews
Revelation

Stern has produced a Messianic Jewish version of the Bible called the Complete Jewish Bible.

Torah

"Torah" refers to the first five books of the Bible, also called the Penteteuch, Books of Moses, or Books of Law. The word translated most commonly as laws is probably more rightly translated as teachings. The Torah contains the 613 laws of the Covenant between God and Israel. For Jews, whether they are Messianic or not, observance is covenantal. For Gentiles, it is not covenantally obligatory; for Gentiles, the Torah is to be read for instruction in doctrine and righteousness.

Scriptural commentary

Some Messianic believers call rabbinic commentaries such as the Mishnah and the Talmud "dangerous". These people believe that followers of rabbinic and halakhic explanations and commentaries are not believers in Jesus as the Messiah. Furthermore, they deny the authority of the Pharisees, believing that they were superseded, and contradicted, by Messianism.

Messianic commentaries on various books of the Bible, with the exception of a handful of commentaries written on the Torah and New Testament texts, such as Matthew, Acts, Romans, Galatians, and Hebrews, can be few and far between. David H. Stern has released a one-volume Jewish New Testament Commentary, but it overlooks many of the issues of composition, history, date and setting, and only provides select explanatory notes from a Messianic Jewish point of view. Other noted New Testament commentary authors include: Joseph Shulam, who has written commentaries on Acts, Romans, and Galatians; Tim Hegg of TorahResource, who has written commentaries on Romans, Galatians, Hebrews, and is presently examining Matthew; Daniel Thomas Lancaster, who has written extensively for the First Fruits of Zion Torah Club series; Stuart Sacks, author of Hebrews Through a Hebrews' Eyes; and J.K. McKee of TNN Online who has written several volumes under the byline "for the Practical Messianic" (James, Hebrews, Philippians, and a New Testament Survey).

Halakha

Messianic observance of the Torah is called Messianic Halakha. Many Messianic organizations exist that address issues concerning Messianic Torah observance.

The vision of the Jerusalem Council "includes the hope of re-appointing a beit din for Messianic believers worldwide, to be called the Jerusalem Council, or Beit HaDin HaYerushalmi, modeled after the original, and submitted to the new Jewish Sanhedrin in issues that do not contradict obedient faith to Messiah Yeshua or his teachings." It is in the process of publishing a set of Messianic halakha that the "majority of orthodox Messianic Jews accept."

Another organization, the Messianic Jewish Rabbinical Council (affiliated with the Union of Messianic Jewish Congregations) has published its standards of Messianic Torah observance at its website, ourrabbis.org.

Core doctrines

This section lists some of the main beliefs and doctrines present in Messianic Judaism

God - Messianics believe in the God (Elohim) of the Bible, and that he is all-powerful, omni-present, eternal, exists outside of creation, and is infinitely significant and benevolent. Not all Messianics are open to trinitarian views of God; others demand strict monotheism.
Yeshua the Messiah - Jesus (Yeshua) of Nazareth, is believed to be the Jewish Messiah in Messianic Judaism. The mainstream movement accepts Jesus as "YHVH in the flesh", and as "the Torah (Word) made flesh" (Jn. 1). Some small offshoots exist outside the fringe of the movement which deny Jesus's divinity. These however, are rejected by mainstream Messianic Jews in the same way that some Christian groups reject groups with differing Christologies, such as the Jehovah's Witnesses.
Written Torah - Messianics, with few exceptions, consider the written Torah (Pentateuch), the five books of Moses, to remain fully in force and they therefore believe that it is a holy covenant, which is to be observed both morally and ritually, by those who profess faith in God. They believe that Jesus taught and re-affirmed the Torah, rather than do away with it.
Israel - It is believed that the Children of Israel were, remain, and will continue to be the chosen people of the God of Jacob, and are central to his plans for existence. Virtually all Messianics (whether Jewish or non-Jewish) can be said to oppose Replacement theology, the view that the Church has replaced Israel in the mind and plans of God.
The Bible - The Tanakh and Apostolic Writings (sometimes called the "B’rit Chadasha") are usually considered to be the established and divinely inspired Biblical scriptures by Messianic Jews.
Biblical Eschatology - Most Messianics hold all of the following eschatological beliefs: the End of Days, the Second Coming of Jesus as the conquering Messiah, the re-gathering of Israel, a rebuilt Third Temple, a Resurrection of the Dead (and that Jesus was resurrected after his death), and the Millennial Sabbath.
Oral Law - Messianic Jewish opinions concerning the “Oral Torah”, encoded in the Talmud, are varied and sometimes conflicting between individual congregations. Some congregations believe that adherence to the Oral Law, as encompassed by the Talmud, is against Messianic beliefs and outright dangerous. Other congregations are selective in their applications of Talmudic law. Still others encourage a serious observance of the Jewish Halakha. Virtually all Messianic congregations and synagogues can be said to believe that the oral traditions are subservient to the written Torah. It is important to note that Jesus followed some oral traditions (such as the observance of Hannukah), but opposed others - such as the specific ritual for the washing of hands.

Additional doctrines

Sin and atonement - Messianics define sin as transgression of the Torah (Law/Instruction) of God (1 John 3: 4-5). Some adherents continue practices intended to atone for their sins - usually involving prayer and rituals relating to repentance—that is, acknowledgment of wrongdoing and seeking forgiveness for their sins (esp. on Yom Kippur, the Day of Atonement). Other Messianics disagree with these practices, believing that all sin (whether committed yet or not) is already atoned for because of Jesus's death and resurrection.
Faith and works - Messianics draw on Jewish rather than Protestant tradition. In Hebrew there is one word for both faith and faithfulness: Emunah. Most adherents to Messianic Judaism believe in a showing of their faith through righteous works (Jacob 2: 17-26; James 2: 1-26), defined by the Torah. Few Messianics believe that faith and works are mutually exclusive or polarized; most believe that faith in God and righteous works are entirely complimentary to each other, and that the one (faith) naturally leads to the other (works), a belief shared with Roman Catholic and Orthodox Christians.

People of God

Messianic Judaism has a core teaching that Israel remains Israel and the Nations remain the Nations, Jews remain Jews and Gentiles remain Gentiles. Jews are those who are born of a Jewish mother or have undergone halakhic conversion to Judaism. An exception is also made for those born of Jewish fathers if and only if the individual claims Jewish identity, similar to the Reform position. The statement of the Messianic Jewish Rabbinical Council on Jewish identity is often disputed among Messianic believers who either don't find it necessary or discourage halakhic conversion by believing the Romans 2:29 teaching (that a "Jew" is not one who is one "outwardly" but is one who is a Jew in his heart). They also believe that by accepting Jesus into their hearts and confessing that he is Lord, salvation is received.

Messianic Judaism does not require Gentile conversion to Judaism, and in fact discourages it. However, the UMJC makes exceptions for those rare individuals who identify with Messianic Judaism in a stronger way than simply being "grafted on." The reasoning for this variance is as follows: While Titus may have been the norm in the epistles, a Gentile not converted to Judaism, Paul nevertheless made an exception for Timothy, whom he circumcised and brought under the Covenant, probably because though Timothy's father was Greek, his mother was Jewish. According to the statement of the Messianic Jewish Rabbinical Council regarding Conversion, converts to Judaism do not in any way have a higher status within Messianic Judaism than the Gentiles attached to the communities.

One Law theology

In One Law theology, anyone who is a part of Israel is obligated to observe the Covenant and its provisioned as outlined in the Torah. Leaders of the Messianic community such as Dan Juster of MJAA and Rus Resnick of UMJC have joined together to argue against One Law theology's insistence on Gentile observance. Tim Hegg responded to their article defending what he believes to be the biblical teaching on the subject.

Two House theology

The Eisegetical Hermaneutic surrounding the Two House theology comes from the erroneous idea that the "House of Judah" in scripture refers to Jews, and the "House of Israel" refers to the Ten Lost Tribes of Israel or Ephraim. 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. This theology postulates that the reason why so many so called "Gentiles" are coming into Messianic Judaism is that the vast majority of them are really Hebrew and just don't know it yet. They believe that the vast majority of people who consider themselves to be "Gentiles" coming into Messianic Judaism are really the descendants of the Lost Ten Tribes of Israel. Like One Law groups, the Two House theology appears at first glance to have much in common with Messianic Judaism because of its belief in the ongoing validity of the Mosaic Covenant. However, the idea of Gentiles who are not halakhically Jewish claiming to be Israel can be deeply offensive to some Messianic Jews. Mainstream organizations such as MJAA and UMJC have denounced Two House teaching.

Eschatology

Issues of Creation and Eschatology are not central to Messianic Judaism with the following exception: the idea that one age is ending, as the fullness of the Gentiles has been reached, and the next age beginning, where we shall see the fullness of Israel. The wording is a reference to Romans 11,

"Again I ask: Did [the Jews] stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious. But if their transgression means riches for the world, and their loss means riches for the Gentiles, how much greater riches will their fullness bring! ... For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? ... I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in. And so all Israel will be saved."

The "fullness of the Gentiles" might be said to refer to the Great Commission, which is complete. The rebirth of the nation of Israel, the re-establishment of Jerusalem as its capital, the return of Jews from Russia, "the nation to the north," and the return of Jews worldwide to greater observance are all seen as signs of the beginning of the age of Israel. Messianics believe that when the fullness of Israel is reached, the Messiah will return and the world will see the resurrection of the dead.

The majority of Messianics believe in a literal 7,000 year period for the human history of the world, from Adam to the Judgment, and believe that we are the final generation that will experience the Biblical apocalypse. A small, yet steadily growing sector of Messianics, have adopted forms of Old Earth Creationism which while denying the theory of evolution does discount a 6,000-7,000 year old earth, or in Theistic Evolution, the belief that God created using evolution, or similarly, that evolution occurred but that natural selection is an insufficient explanation for all of it, the hand of the Creator being evident.

Most Messianics believe that the Messianic Kingdom, or Millennial Sabbath, will literally be for a period of a thousand years, after the collective resurrection of the dead, with Jesus the Messiah ruling from Jerusalem. Many believe that we are living in the final days, or “End Times”, before the physical return of Jesus to Jerusalem.

Messianics also contend that no serious study of the End Times should ever leave out the significance of God's appointed times--the major Jewish Festivals in the Torah--and their fulfillment as prophetic events as it relates to the person of Jesus and to Israel. Many Messianics believe that just as the Spring Festivals (Passover, First Fruits, Shavuot) were literally fulfilled to the day at Jesus's first coming, the Fall Festivals (Yom Teruah, Yom Kippur, Sukkot) will be literally fulfilled to the day at Jesus's second coming, and that all of the moedim, indeed the entire Torah, intrinsically hints at the Messiah.

Overview of issues

Traditional Christianity affirms that the Torah is the word of God, though some Christians deny that all of the laws of the Pentateuch apply directly to them as Christians. The New Testament suggests that Jesus established a new covenant relationship between God and his people (Heb 8; Jer 31:31–34) and this new covenant speaks of the Torah being written upon the heart. Various passages such as Matthew 5:17-19, Matthew 28:19-20, 1 John 3:4 and Romans 3:3, as well as various examples of Torah observance in the New Testament, are cited by Messianics in suggesting that the Torah was not and could not have been abolished.

Many Messianics believe that it is absurd to assume that any of the 613 Mitzvot would be abolished simply because certain commandments are or are not repeated or reaffirmed individually in the New Testament, proclaiming the belief that such was never the job of the Apostles in the first place, and that the Torah has always been immutable. Messianics sometimes challenge Christians by arguing that if they believe Jesus is the Messiah, then according to the Torah itself Jesus could not have changed the Torah.

As with Orthodox Judaism, capital punishment and animal sacrifice are not practiced because there are strict Biblical conditions on how these are to be practiced, requiring a functioning Temple in Jerusalem with its Levite priesthood. When the power of capital punishment is available, it is often exercised only after exhausting loopholes in the Torah are used to set a suspect free. According to the Talmud, capital punishment in Jewish law always had to lean on merciful alternatives to execution and make every effort not to give the strictest punishment within the confines of the Torah: "A Sanhedrin which kills once in seven years is considered murderous. Rabbi Elazar ben Azariah said: once in seventy years. Rabbi Akiva and Rabbi Tarfon said: if we had been in the Sanhedrin, no one would have ever been killed." (Mishnah Makot 1:10).

Most Messianics believe that observance of the Torah brings about sanctification, not salvation, which was to be produced only by the Messiah.

Like so many other elements of Messianic Judaism, the issue of Torah observance varies widely across the movement. The following subsections attempt to explain the differing opinions regarding Torah observance within Messianic Judaism as a whole.

Law and grace

Some believe that the Torah is separated into moral, ceremonial, and civil commandments, and that only the moral laws are necessary to be observed by believers today. Others consider such a partitioning of the Torah to be a man-made and deliberate attempt to avoid serious observance of the whole Torah.

Others among the Messianics hold that both Jesus and Paul taught and commanded Jews to remain obedient to all the laws found in the Torah. (See New Perspective on Paul)

Most Messianics believe Jesus himself said that he came not to destroy the Law or Prophets but that he came to fulfill [to fill up to the full]. Matthew 5:17-19 17 " Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. 18 "For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.

Jewish Paul

Some Messianics believe that Paul (whom they sometimes refer to as Sha’ul, his Hebrew name) remained a Jewish Pharisee even as a believer until his death. This is based on Acts 23:6, detailing events after Paul's acceptance of Jesus as Messiah. "But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men [and] brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question."

Messianics cite the cutting off of Paul’s hair at Cenchrea because of a vow he had taken (Acts 18:18), references in passing to him observing the Jewish holidays, the frequent mistranslations of his writings in many Bibles, and his consistent good standing with his Rabbinic master Gamaliel, to show that he was wholly in continued observance of the laws and traditions of Judaism

They maintain that Paul never set out to polarize the gospel between faith and righteous works, but that one is necessary to maintain the other. The New Perspective on Paul is important in Messianic Judaism.

Comparisons

Judaism

Jewish theology rejects the idea that the messiah (or any other person) is a divinity; such an idea has often been regarded as idolatrous. Nor does Judaism view the role of the messiah to be the salvation of the world from its sins (a Christian idea widely accepted by messianic Jews). Judaism does not accept Jesus as the biblical messiah, nor does it assign him any religious role at all.

Christianity

Historically, Christianity has featured supersessionism in which the Mosaic Covenant of the First Testament is superseded by the New Covenant of Jesus, wherein the merciful grace of God and not obedience to the Torah is required for salvation. This is sometimes complimented with God moving the status of "God's people" from Israel, as the First Testament announces, to the Christian Church. Messianic Judaism, in varying degrees, challenges both thoughts. Israel, though it has rejected Jesus (by majority) has not forfeited its place as God's chosen people. They quote Romans 11:29 which says "for God's gifts and his call are irrevocable." The core of supersessionism, in which the First Testament covenant is canceled, is less agreed upon. Though the mitzvoh may or may not be necessary, most are still good to follow, especially keeping the Sabbath and other holy days. Some believe that Jews can still find favor with God through the Torah without accepting Jesus, as did Moses, David, and the Prophets.

Ethnic Jews who are Christians

Being Jewish can refer to a religious identity or an ethnic designation, or usually both. Christians who were born Jewish do not necessarily identify as Messianic Jews; Christians with a Jewish heritage may follow Christianity in exactly the same way that any other Christian does. More confusing, some Messianic Jews are actually of non-Jewish ethnicity, but attend Shul and follow the teachings of Messianic Judaism.

Jews for Jesus

Some Messianic believers do not consider Jews for Jesus to be a Messianic Jewish organization. However, this rejection reveals a great deal of ambiguity in how the term is popularly used, since many followers of Jews for Jesus call themselves "Messianic Jews" and many mainstream Christians and Jews call them the same.

Jesus

The place of Jesus in Messianic Judaism is usually clearly defined. Contrary to Judaism, Messianic Judaism asserts that Jesus is the word of God become manifest (John 1:1;14), a belief that is identical with normative Christian doctrine regarding the nature and identity of the son of God. Furthermore, Messianic Judaism generally asserts that the Messiah has a dual aspect as revealed in Scripture . Instead of merely a physical Messiah who would save Israel from occupation and restore the Davidic Kingdom, Jesus first rescued the world from spiritual bondage – paving the way for true understanding and application of the Torah. The Messiah will return again – only this time he will indeed rescue the world from physical oppression and establish his unending Kingdom - again, a belief that is identical to the normative Christian view of the Messiah. George Berkley writes that Messianics "worship not just God but Jesus" or Yeshua whom they hold to be God's promised Messiah.

Doctrines

As with many religious faiths, the exact tenets held vary from congregation to congregation. In general, essential doctrines of Messianic Judaism include views on God (omnipotent, omnipresent, eternal, outside creation, infinitely significant and benevolent - viewpoints on the Trinity vary), Jesus (often called Yeshua, is believed to be the Jewish Messiah though views on his divinity vary), written Torah (with a few exceptions, Messianics believe that Jesus taught and reaffirmed the Torah and that it remains fully in force), Israel (the Children of Israel are central to God's plan, replacement theology is opposed), the Bible (Tanakh and the New Testament are usually considered the divinely inspired Scripture, though Messianics are more open to criticism of the New Testament canon than is Christianity), eschatology (similar to many evangelical Christian views), and oral law (observance varies, but virtually all deem these traditions subservient to the written Torah). Certain additional doctrines, including sin and atonement and faith and works, are more open to differences in interpretation.

People of God

There exist among Messianics a number of perspectives regarding who exactly makes up God's chosen people. These are 'covenant membership, and halakhic definitions. Most commonly, Israel is seen as distinct from Ekklesia; Messianic Jews, being a part of both Israel and Ekklesia, are seen as the necessary link of the 'Gentile' People of God to the commonwealth of God's people of Israel. The two-house view, and the one law/grafted in view are held by many identifying as Messianic, although some Messianic groups do not espouse these theologies.

Eschatology

Many Messianics believe that all of the moedim, indeed the entire Torah, intrinsically hint at the Messiah, and thus no study of the End Times is complete without understanding the major Jewish Festivals in the larger prophetic context. To these believers, Passover, First Fruits, and Shavuot were fulfilled in Jesus's first coming, and Yom Teruah, Yom Kippur, and Sukkot will be at his second. Many Messianics believe in a literal 7000 year period for the human history of the world, with a Messianic Millennial Sabbath Kingdom before a final judgment.

Torah

The issue of Torah observance is a contentious one within Messianic Judaism. Generally, "Torah observant" congregations observe Jewish Law, biblical feasts, and the Sabbath, although they do not teach that Gentiles need observe Torah. While most traditional Christians deny that the ritual laws and specific civil laws of the Pentateuch (though still affirming that Torah is the word of God) apply directly to themselves, passages regarding Torah observance in the New Testament are cited by Messianics that Torah was not abolished for Jews. They point out that in Acts 21 we find that the Jewish believers in Jerusalem are "Zealots for Torah" and that Paul himself, although the victim of terrible gossip, has never stopped being observant. Most Messianics believe that observance of the Torah brings about sanctification, not salvation, which was to be produced only by the Messiah.

Religious practices

Messianic music

There are dozens of recording artists who consider their music to be Messianic in message. Some of the more famous artists who are known throughout the Messianic Jewish community include Joel Chernoff and Paul Wilbur. Joel Chernoff is one of the original members of a group called Lamb. Paul Wilbur is a solo artist. Another artist that is a household name in the Messianic movement is Marty Goetz. All of these artists have been influenced by Yiddish music and often incorporate Hebrew as well as Yiddish phrases into their lyrics.

Holiday observance

The Messianic Jewish Rabbinical Council recommends the observance of Jewish holidays.

Shabbat

Worship services are generally held on Friday evenings (Erev Shabbat) or Saturday mornings.

Dietary laws

The dietary laws of Judaism are a subject of continued debate among Messianic Jews.

Jewish objections

Jewish objections to Messianic Judaism are numerous and often begin with objections to the term "Messianic Judaism" itself: It is objected that Judaism is a messianic religion, but that its messiah is not Jesus, and the term is therefore misleading.

Use of "Judaism" in the term is also considered misleading and as a subversive tactic used for missionary purposes. Many of the major Jewish objections to Jesus' messiahship and divinity are collected at Aish HaTorah’s website. Messianic Jews are also not considered Jewish under the State of Israel's Law of Return.

Several anti-missionary organizations, such as Outreach Judaism and Jews for Judaism oppose Messianic Judaism on theological grounds, usually from an Orthodox Jewish perspective. In recent years these organizations have noticeably shifted their focus from countering the missionizing of Jews in the name of Christianity to countering the spread of Messianic Judaism. The Jewish anti-missionary organizations view the latter (Messianic Judaism) as a more threatening and subversive form of apostacy than the former (openly missionizing in the name of Christianity).

Denominations and organizations

All denominations of Judaism, as well as national Jewish organizations reject Messianic Judaism as a form of Judaism.

According to the Central Conference of American Rabbis (Reform):

"For us in the Jewish community, anyone who claims that Jesus is their savior is no longer a Jew and is an apostate. Through that belief she has placed herself outside the Jewish community. Whether she cares to define herself as a Christian or as a 'fulfilled Jew,' 'Messianic Jew,' or any other designation is irrelevant; to us, she is clearly a Christian."

Concerning Christian-Jewish reconciliation and Christian missions to the Jews, Emil Fackenheim wrote:

"…Except in relations with Christians, the Christ of Christianity is not a Jewish issue. There simply can be no dialogue worthy of the name unless Christians accept — nay, treasure — the fact that Jews through the two millennia of Christianity have had an agenda of their own. There can be no Jewish-Christian dialogue worthy of the name unless one Christian activity is abandoned, missions to the Jews. It must be abandoned, moreover, not as a temporary strategy but in principle, as a bimillennial theological mistake. The cost of that mistake in Christian love and Jewish blood one hesitates to contemplate.
…A post-Holocaust Jew can still view Christian attempts to convert Jews as sincere and well intended. But even as such they are no longer acceptable: They have become attempts to do in one way what Hitler did in another.

According to a 1998 Audit of Antisemitic Incidents issued by Canadian B'nai Brith,

"One of the more alarming trends in antisemitic activity in Canada in 1998 was the growing number of incidents involving messianic organizations posing as "synagogues". These missionizing organizations are in fact evangelical Christian proselytizing groups, whose purpose is specifically to target members of the Jewish community for conversion. They fraudulently represent themselves as Jews, and these so-called synagogues are elaborately disguised Christian churches.

State of Israel

In December 1989, the Supreme Court of Israel 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.”

Suggestions of Jewish legitimacy

Most Jews believe that Messianic Judaism is not a form of Judaism, and that the very name of the movement itself is deceptive. However, two non-Messianic Jewish scholars have suggested otherwise:

Reform rabbi Dan Cohn-Sherbok has stated in his book Voices of Messianic Judaism that Messianic Judaism (along with some other alternative movements) is a legitimate form of Judaism.
Reconstructionist rabbi Carol Harris-Shapiro has stated her belief that Messianic Judaism is a form of Judaism, while simultaneously a form of Christianity. Most of the books she has written are about the movement, and the most prominent is Messianic Judaism: A Rabbi's Journey through Religious Change in America.

References

External links

Parsha cycles

Broadcasts

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Messianic Judaism

Self identity

History

Theology

Canon

Torah

Scriptural commentary

Halakha

Core doctrines

Additional doctrines

People of God

One Law theology

Two House theology

Eschatology

Overview of issues

Law and grace

Jewish Paul

Comparisons

Judaism

Christianity

Ethnic Jews who are Christians

Jews for Jesus

Jesus

Doctrines

People of God

Eschatology

Torah

Religious practices

Messianic music

Holiday observance

Shabbat

Dietary laws

Jewish objections

Denominations and organizations

State of Israel

Suggestions of Jewish legitimacy

See also

References

Further reading

External links

General

Criticism

Response to Jewish Objections

Torah-focused

Parsha cycles

Broadcasts