Messianic Judaism - Misplaced Pages

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Messianic Judaism
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Theology and practice
Messiah Yeshua
Religious texts
Messianic Bible Translations
Related movements
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Opposition
Jews for Judaism Proselytization and counter-proselytization of Jews Tovia Singer Yad L'Achim Penina Taylor
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Messianic Judaism is a syncretic religious movement that arose in the 1960s and 70s. It blends evangelical Christian theology with elements of religious Jewish practice and terminology. Messianic Judaism generally holds that Jesus is both the Jewish Messiah and "God the Son" (one person of the Trinity), though some within the movement do not hold to Trinitarian beliefs. With few exceptions, both the Tanakh and the New Testament are believed to be authoritative and divinely inspired scripture.

Salvation in most forms of Messianic Judaism is achieved only through acceptance of Jesus as one's savior. It is believed that all sin has been atoned for by Jesus' death and resurrection. Any Jewish laws or customs that are followed are cultural and do not contribute to attaining salvation. Belief in the messiahship and divinity of Jesus, which Messianic Judaism generally shares, is viewed by many Christian denominations and Jewish religious movements as a defining distinction between Christianity and Judaism. Accordingly, mainstream Christian groups usually accept Messianic Judaism as a form of Christianity.

Some adherents of Messianic Judaism are ethnically Jewish, and many of them argue that the movement is a sect of Judaism. Jewish organizations, and the Supreme Court of Israel (regarding the Law of Return), have rejected this claim, and instead consider Messianic Judaism to be a form of Christianity. From 2003 to 2007, the movement grew from 150 Messianic houses of worship in the United States to as many as 438, with over 100 in Israel and more worldwide; congregations are often affiliated with larger Messianic organizations or alliances. In 2008, the movement was reported to have between 6,000 and 15,000 members in Israel and 250,000 in the United States.

History

Pre-19th century

Efforts by Jewish Christians to share the Christian faith with Jews go back to the first Century when Paul preached first at the synagogues in each city he visited. However, early accounts of missions to the Jews, such as Epiphanius of Salamis' record of the conversion of Count Joseph of Tiberias, and Sozomen's accounts of Jewish conversions, do not mention converted Jews playing any leading role in what is often (erroneously) considered proselytization. Notable converts from Judaism who themselves, however, attempted to proselytize other Jews are more visible from at least the 13th century, when Jewish convert Pablo Christiani attempted to convert fellow Jews. This activity, however, typically lacked any independent Jewish-Christian congregations, and was often imposed through force by organized Christian churches.

In the 15th and 16th century, Jewish Christians occupying professorships at the European universities began to provide translations of Hebrew texts. Scholars such as Paul Nuñez Coronel, Alfonso de Zamora, Alfonso de Alcalá, Domenico Gerosolimitano and Giovanni Battista Jona were actively engaged in spreading Jewish learning.

19th and early 20th centuries

Main article: Hebrew Christian Movement

In the 19th century, some groups attempted to create congregations and societies of Jewish converts to Christianity, though most of the early congregations were short-lived. Early formal organizations run by converted Jews include: the Anglican London Society for promoting Christianity among the Jews of Joseph Frey (1809), which published the first Yiddish New Testament in 1821; the "Beni Abraham" association, established by Frey in 1813 with a group of 41 Jewish Christians who started meeting at Jews' Chapel, London for prayers Friday night and Sunday morning; and the London Hebrew Christian Alliance of Great Britain founded by Dr. Carl Schwartz in 1866.

The September 1813 meeting of Frey's "Beni Abraham" congregation at the rented "Jews' Chapel" in Spitalfields is sometimes pointed to as the birth of the semi-autonomous Hebrew Christian movement within Anglican and other established churches in Britain, though the non-Anglican minister of the chapel at Spitalfields evicted Frey and his congregation only three years later, and Frey severed his connections with the Society. A new location was found and the Episcopal Jew's Chapel Abrahamic Society registered in 1835.

In Eastern Europe, Joseph Rabinowitz established a Hebrew Christian mission and congregation called "Israelites of the New Covenant" in Kishinev, Ukraine in 1884. Rabinowitz was supported from overseas by the Christian theologian Franz Delitzsch, translator of the first modern Hebrew New Testament. In 1865, Rabinowitz created a sample order of worship for Sabbath morning service based on a mixture of Jewish and Christian elements. Mark John Levy pressed the Church of England to allow members to embrace Jewish customs.

In the United States, a congregation of Jewish converts to Christianity was established in New York City in 1885. In the 1890s, immigrant Jewish converts to Christianity worshiped at the Methodist "Hope of Israel" mission on New York’s Lower East Side while retaining some Jewish rites and customs. In 1895, the 9th edition of Hope of Israel's Our Hope magazine carried the subtitle “A Monthly Devoted to the Study of Prophecy and to Messianic Judaism”, the first use of the term "Messianic Judaism". Hope of Israel was controversial; other missionary groups accused its members of being Judaizers, and one of the two editors of Our Hope magazine, Arno C. Gaebelein, eventually repudiated his views, and, as a result, was able to become a leader in the mainstream Christian evangelical movement. In 1894, Christian missionary and Baptist minister Leopold Cohn, a convert from Judaism, founded the Brownsville Mission to the Jews in the Brownsville section of Brooklyn, New York as a Christian mission to Jews. After several changes in name, structure and focus, the organization is now called Chosen People Ministries and has operations and staff in the US and 11 other nations.

Missions to the Jews saw a period of growth between the 1920s and the 1960s. In the 1940s and 50s, missionaries in Israel, including the Southern Baptists, adopted the term meshichyim (משיחיים "Messianics") to counter negative connotations of the word notsrim (נוצרים "Christians", from "Nazarenes"); the term was used to designate all Jews who had converted to Protestant evangelical Christianity.

The Messianic Judaism movement, 1970s

Messianic Judaism itself arose in the 1960s and 70s. In the 1970s, a growing number of young Jews who had converted to Christianity were committed to maintaining a culturally Jewish lifestyle, in the mode advocated by Rabinowitz in the 19th century. Going against the thinking of the older members of the Hebrew Christian movement, they believed that different methods of evangelism of Jews were needed. They looked to and adopted some of the evangelizing techniques of Jews for Jesus. According to Hocken (2009) "the new thrust that turned Hebrew Christians into Messianic Jews was distinctly charismatic." This reflected the influence of the charismatic Jesus movement at the same period. These younger members pressed the HCAA to change the "outdated" name of the Hebrew Christian Alliance of America (HCAA) to the Messianic Jewish Alliance of America (MJAA). In 1915, when the HCAA was founded, it had "consistently assuaged the fears of fundamentalist Christians by emphasizing that it is not a separate denomination but only an evangelistic arm of the evangelical church", and insisted that it would be free of these Judaizing practices "now and forever". Martin Chernoff, who was president of the HCAA from 1971 to 1975, led the effort to shift the organization's focus. In June 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 1975. According to David A. Rausch, "The name change, however, signified far more than a semantical expression—it represented an evolution in the thought processes and religious and philosophical outlook toward a more fervent expression of Jewish identity". The Messianic Israel Alliance, an organization of over 130 Messianic congregations and ministries, was formed in 1999.

Theology and core doctrines

God and Jesus

The Trinity

Many Messianic Jews affirm the doctrine of the Trinity: God the Father, God the Son, and God the Holy Spirit as three representations of the same divinity.

God the Father—Messianic Jews believe in God and that he is all-powerful, omnipresent, eternally existent outside of creation, and infinitely significant and benevolent. Some Messianic Jews affirm both the Shema and the Trinity, by understanding that the phrase "the Lord is One" to be referring to "a differentiated but singular deity,” and "eternally existent in plural oneness." Some Messianic believers profess only a strict view of monotheism, rejecting Trinitarian doctrine, but this is not common.
God the Son—Most Messianic Jews, in line with mainstream Christian theology, consider Jesus to be the Messiah and divine as God the Son. This belief is supported through links between Hebrew Bible prophecies and what Messianic Jews, together with most mainstream Christians, perceive as the prophecies' fulfillment in the New Testament. Many also consider Jesus to be their "chief teacher and rabbi" whose life should be copied. Many English-speaking Messianic Jews prefer to refer to Jesus by the Hebrew name "Yeshua" rather than by the English name "Jesus". Certain congregations outside mainstream Messianic Jewish belief do not ascribe divinity to Jesus, with some considering him a man, fathered by the Holy Spirit, who became the Messiah.
God the Holy Spirit—According to some Messianic Jews, the Spirit is introduced in the Old Testament as co-creator (Genesis 1:2), is the inspirer of prophets (II Sam. 23:1-3), and is the spirit of Truth described in the New Testament (John 14:17, 26). According to the teachings of Messianic Judaism, in the earthly life of Jesus, the Holy Spirit was the dove at baptism (Matt 3:16) and the giver of tongues in Acts 2.

Jesus

Main article: Jesus

The place of Jesus in Messianic Judaism is usually clearly defined. His Jewishness and that of all the original disciples is affirmed. 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. Messianic Jews believe Jesus' first role as Messiah was to rescue the world from spiritual bondage, and that he will return again to 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 the Messianic Jews of the MJAA "worship not just God but Jesus" whom they call Yeshua.

Scriptures and writings

The Bible

Both the Tanakh and the New Testament (sometimes called the "B’rit Chadasha", from the Hebrew for "new covenant") are usually considered to be the established and divinely inspired Biblical scriptures by Messianic Jews. Messianic believers generally consider the written Torah, the five books of Moses, to remain in force as a continuing covenant, revised by Jesus in the New Testament, that is to be observed both morally and ritually. Jesus did not do away with the Torah, but its interpretation is revised through the Apostolic scriptures.

Jewish oral tradition

Some Messianic communities believe that the rabbinic commentaries such as the Mishnah and the Talmud, while historically informative and useful in understanding tradition, are not normative and may not be followed where they differ from the messianic scriptures. Other Messianic believers call rabbinic commentaries such as the Mishnah and the Talmud "dangerous", stating that followers of rabbinic and halakhic explanations and commentaries are not believers in Jesus as the Messiah. Furthermore, many Messianic believers deny the authority of the Pharisees, believing that they were superseded, and their teachings contradicted, by Messianism.

There is no unanimity among Messianic congregations on the issue of the Talmud and the Oral Torah. Most Messianic congregations and synagogues can be said to believe that the oral traditions are subservient to the Written Torah, and where there is a conflict between the Torah and the Talmud, the plain interpretation of the Written Torah take precedence. Some congregations believe that adherence to the Oral Law, as encompassed by the Talmud, is against Messianic beliefs, since the Talmud was not written until after the whole of the affirmed canon (begun 70 CE, completed approx 500 CE). A few congregations believe that adherence to the Talmud is outright dangerous. Other congregations are selective in their applications of Talmudic law. Still others encourage a serious observance of Jewish halakha.

Messianic Bible translations

Messianic publications

There are a number of Messianic commentaries on various books of the Bible, both Tanakh and New Testament texts, such as Matthew, Acts, Romans, Galatians, and Hebrews. David H. Stern has released a one-volume Jewish New Testament Commentary, providing 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; Arnold Fruchtenbaum of Ariel Ministries, who has written commentaries on the Epistles, Judges & Ruth, and Genesis, and 7 systematic doctrinal studies; 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, Galatians, and surveys of both the Tanakh and the Apostolic Scriptures).

Attitudes toward Paul

Messianic Jews understand (as suggested by some recent scholars) that Paul the Apostle (who is often referred to as Sha’ul, his Hebrew name) remained a Jewish Pharisee even as a believer until his death (see Paul of Tarsus and Judaism). 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 brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question."

Messianic believers 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, 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.

Sin and atonement

Messianic believers define sin as transgression of the Torah (Law/Instruction) of God (1 John 3: 4–5). Messianics hold to a belief that all sin (whether committed yet or not) is already atoned for because of Jesus's death and resurrection.

Evangelism and attitudes toward Jews and Israel

Messianic Jews believe God's people have a responsibility to spread his name and fame to all nations (Psalms 96:3, Ezekiel 3:18–19) It is believed that the Children of Israel were, remain, and will continue to be the chosen people of the God, and are central to his plans for existence. Most Messianic believers, whether Jewish or non-Jewish, can be said to oppose supersessionism (popularly referred to as replacement theology), the view that the Church has replaced Israel in the mind and plans of God.

There exist among Messianic believers a number of perspectives regarding who exactly makes up God's chosen people. Most commonly, Israel is seen as distinct from the church; Messianic Jews, being a part of both Israel and the church, are seen as the necessary link between the 'gentile' People of God and 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.

According to the Messianic group Jerusalem Council, "the people of Israel are members of the covenant HaShem made with Avraham, Yitzhak, and Ya'akov. Covenant membership is extended to converts to Judaism from the nations, as well as to the descendants of covenant members. Israel is a nation of nations and their descendants, or more specifically a people group called out from other people groups to be a people separated unto HaShem for his purposes. HaShem's promise of covenantal blessings and curses as described in the Torah are unique to Am Yisrael (People of Israel), and to no other nation or people group. The bible describes an Israelite as one descended from Ya'akov ben Yitzhak ben Avraham, or one who has been converted or adopted into that group by either human or spiritual means."

According to certain branches of Messianic Judaism, Jews are individual who have one or more Jewish parents, or who have undergone halakhic conversion to Judaism. As in Reform Judaism, those who have Jewish fathers but gentile mothers are considered Jewish only if the individual claims Jewish identity. 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, in accordance with their interpretation of Romans 2:29 (that a "Jew" is not one who is one "outwardly" but is one who is a Jew in his heart). They also believe that salvation is received by accepting Jesus into one's heart and confessing that he is Lord.

Messianic believers from the nations are also considered a part of the People of God. Depending on their status within various Messianic Jewish groups, such as the Union of Messianic Jewish Congregations, an allowance for formal conversion is made based on their understanding that Messianic converts are not automatically considered Jewish. 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 Messianic believers who are considered by the UMJC to still be gentiles who are attached to their communities.

One Law theology

One Law theology teaches that anyone who is a part of Israel is obligated to observe the Covenant and its provisions as outlined in the Torah. Dan Juster of Tikkun, and Russ Resnik of the UMJC, have argued against the One Law movement's insistence on Gentiles being required to observe the entirety of Torah in the same way as Jews. Tim Hegg responded to their article defending what he believes to be the biblical teaching of "One Law" theology and its implications concerning the obligations of Torah obedience by new Messianic believers from the nations.

Two House theology

Proponents of Two House theology espouse their belief that the phrase "House of Judah" in scripture refers to Jews, while "the House of Israel" refers to the Ten Lost Tribes of Israel, or Ephraim. Where scripture states the House of Israel and Judah will again be "one stick" (Ezekiel 37:15–23), it is believed to be referring to the End Times, immediately prior to the Second Coming, when many of those descended from Israel will come back to Israel. Advocates of this theology postulate that the reason so many "gentiles" are converting to Messianic Judaism is that the vast majority of them are truly Israelites. Like One Law groups, the Two House movement has many superficial similarities to Messianic Judaism, such as their belief in the ongoing validity of the Mosaic Covenant. While much of the Two House teaching is based on interpretations of Biblical prophecy, the biggest disagreements are due to inability to identify the genealogy of the Lost Tribes. Organizations such as the Messianic Jewish Alliance of America and Union of Messianic Jewish Congregations have explicitly opposed the Two House teaching

Supersessionism

Historically, Christianity has taught supersessionism (replacement theology), which implies or outright states that Christianity has superseded Judaism, that the Mosaic Covenant of the Hebrew Bible has been superseded by the New Covenant of Jesus, wherein salvation is brought about by the grace of God, and not by obedience to the Torah. This is generally complemented with the concept of God having transferred the status of "God's people" from the Jews to the Christian Church. Messianic Jews, in varying degrees, challenge both thoughts, and instead believing that although Israel has rejected Jesus, it has not forfeited its status as God's chosen people (Matthew 5:17). Often cited is Romans 11:29: "for God's gifts and his call are irrevocable". The core of supersessionism, in which the Mosaic Covenant is canceled, is less agreed upon. Though the mitzvot may or may not be seen as necessary, most are still followed, especially the keeping of Shabbat and other holy days. Some followers of the movement believe that Jews can still find favor with God through the Torah without accepting Jesus, as did Moses, David, and the Prophets.

Eschatology

Some Messianic Jews hold to certain eschatological beliefs concerning events such as 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 the Millennial Sabbath.

Some Messianic Jews believe that all of the moedim, and 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 their larger prophetic context. To certain believers, the feasts of Pesach and Shavuot were fulfilled in Jesus's first coming, and Yom Teruah, Yom Kippur, and Sukkot will be at his second. Some also believe in a literal 7000-year period for the human history of the world, with a Millenial Messianic kingdom prior to a final judgment.

Torah observance

There is a variety of practice within Messianic Judaism regarding the strictness of Torah observance. Generally, "Torah observant" congregations observe Jewish Law, biblical feasts, and Sabbath. While most traditional Christians deny that the ritual laws and specific civil laws of the Pentateuch apply to gentiles, certain passages regarding Torah observance in the New Testament are cited by Messianic believers as proof that Torah was not abolished for Jews. They point out that in Acts 21 Jewish believers in Jerusalem are described as "zealous for Torah", and that Paul himself never stopped being observant.

Messianic organizations

Main article: List of Messianic Jewish organizations

The Messianic Jewish Alliance of America (MJAA)
Union of Messianic Jewish Congregations (UMJC)
Chosen People Ministries (CPM)
Coalition of Torah Observant Messianic Congregations (CTOMC)
Union of Nazarene Yisraelite Congregations (UONYC)
Union of Conservative Messianic Synagogues (UCMJS)
The International Alliance of Messianic Congregations and Synagogues (IAMCS).
HaYesod ("the foundation") is a discipleship course that respectfully explores the Jewish foundation of Christianity. There are currently 259 HaYesod study groups of 5 or more members.
The Jerusalem Council, an organization seeking to become a ruling council for Messianic believers worldwide. It is in the process of publishing a set of Messianic halakha that the "majority of orthodox Messianic Jews accept."
The Messianic Jewish Rabbinical Council, many of whose members are affiliated with the Union of Messianic Jewish Congregations, has published its standards of Messianic Torah observance.

Affiliated organizations

Organizations sympathetic to Messianic Judaism which remain outside the mainstream Messianic movement:

Jews for Jesus is an evangelizing organization that does not create or sponsor Messianic congregations.
The Church's Ministry Among Jewish People, founded 1809.

Religious practices

Sabbath and holiday observances

Worship services are generally held on Friday evenings (Erev Shabbat) or Saturday mornings. According to the Southern Baptist Messianic Fellowship (SBMF), services are held on Saturday to "open the doors to Jewish people who also wish to keep the Sabbath." The liturgy used is similar to that of a Jewish siddur with some important differences including the omission of of "salvation by works" as the Messianic belief is Salvation through Jesus. According to the SBMF, the main purpose in using a liturgy similar to a Jewish siddur is to bring others to Jesus. Other branches of the movement have attempted to "eliminate the elements of Christian worship that cannot be directly linked to their Jewish roots".

The Messianic Jewish Rabbinical Council recommends the observance of Jewish holidays. Most larger Messianic Jewish congregations follow Jewish custom in celebrating seven key holidays (Pesach, Shavuot, Rosh Hashanah, Yom Kippur, Sukkot, Hanukkah, and Purim). Celebration of other holidays is less widespread.

Dietary laws

The observance of the kashrut dietary laws is a subject of continued debate among Messianic Jews. Some Messianic believers keep kosher purely for the purposes of evangelism to Jewish people. Most avoid pork and shellfish, but there is disagreement on more strict adherence to kosher dietary laws.

Conversion to Messianic Judaism

Messianic perspectives on "Who is a Jew" vary. The Messianic Jewish Rabbinical Council, (West Haven, Connecticut, 2006) a global Messianic body, acknowledges a Jew as one born to a Jewish mother, or who has converted to Judaism. Copying from the Reform stream of Judaism, the Council also recognizes as a Jew one who was born to a Jewish father (but not a Jewish mother) on the condition that the family of the child (or the individual as an adult) has undertaken public and formal acts of identification of the individual with the Jewish faith and people.

Large numbers of those calling themselves Messianic Jews are not of Jewish descent, but join the movement anyway as they "enjoy the Messianic Jewish style of worship." The MJAA views conversion for Gentiles an unbiblical practice, but accepts gentiles into their congregations, and other Messianic organizations hold to similar views.

Baptism

Messianic Jews practice baptism, calling it a mikveh ("cistern", from Leviticus 11) rather than the term hattvila ("baptism" הטבילה in the Hebrew New Testament).

Circumcision

Some within the Ephraimite movement seek to convert themselves for identification with Israel, but most Messianic governing bodies acknowledge the presence of gentiles in the congregations, and do not see a need for them to convert to worship in the Messianic style and understanding. When conversion is sincerely desired by a gentile Messianic believer, Messianic Jewish halachic standards (including circumcision) are imposed to maintain integrity among the world Messianic Jewish community.

Use of Hebrew names and vocabulary in English

The movement generally avoids common Christian terms, such as Christ and cross (tsalav - צלב), and prefers to maximise the use of Hebrew terms. Messianic Jews take the opposite approach from the Sacred Name Movement regarding the name of God. The transliterated name "Yahweh" is rarely used, nor the New Testament "Lord", but "HaShem" (Hebrew השם, "the name"). Messianic Jews take the same approach as the Sacred Name Movement for the name "Yeshua".

Culture

Music

Messianic Jewish hymnologies are not merely Christian evangelical ones. Many of the hymns relate to Israel’s role in history, convey a messianic hope, and refer to Jesus as the Savior of Israel. In addition , small changes differentiate them from the usual contemporary evangelical hymns, such as the use of the name Yeshua instead of Jesus. Messianic hymnals also include a large number of Israeli songs.

The movement also has several recording artists who consider their music to be Messianic in message, such as Joel Chernoff of the duo Lamb, Paul Wilbur, Marty Goetz, Ted Pearce and Chuck King. Many of these artists have been influenced by Jewish music and often incorporate Hebrew phrases into their lyrics.

Reception of the Messianic Judaism movement

Reception among mainstream Christianity

In America the emergence of the Messianic Jewish movement created some stresses with previous Jewish-Christian and proselytzing organization; the Fellowship of Christian Testimonies to the Jews (FCTJ) in 1975 condemned several aspects of the Messianic Jewish movement.

In Israel, the linguistic distinction between Messianic Jews and generic Christians is less clear, and the name "Messianic" (Meshiyhiy משיחי) is commonly used by churches anyway, in preference of the secular government administrative term for Christian, "Nazarene" (Notsri נוצרי). The Israel Trust of the Anglican Church (ITAC) based at Christ Church, Jerusalem, although ecumenical, and running an inter-faith school in Jerusalem gives some social support to Messianic Jews in Israel.

Reception among Jews

Specific response to Messianic Judaism

Jewish objections to Messianic Judaism are numerous, and often begin with objections to the term "Messianic Judaism" itself: They state that while Judaism is a messianic religion, its messiah is not Jesus, and thus the term is misleading. Use of "Judaism" in the term is also considered misleading and as a subversive tactic used for missionary purposes.

All denominations of Judaism, as well as national Jewish organizations, reject Messianic Judaism being a form of Judaism, often on the grounds that belief in Jesus as the Messiah is an insuperable dividing line between Christianity and 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."

Canadian B'nai Brith considers messianic activities as antisemitic incidents. 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 narrowed their focus from countering the missionizing of Jews in the name of Christianity in general to countering the spread of Messianic Judaism in particular. The Jewish anti-missionary organizations view the latter (Messianic Judaism) as a more threatening and subversive form of missionary activity than the former (openly missionizing in the name of Christianity).

Jewish leaders dispute the Jewishness of the movement. Rabbi Tovia Singer, founder of an organization dedicated to opposing Christian efforts to convert Jews, noted of a Messianic rabbi in Toledo: "He’s not running a Jewish synagogue ... It’s a church designed to appear as if it were a synagogue and I’m there to expose him. What these irresponsible extremist Christians do is a form of consumer fraud. They blur the distinctions between Judaism and Christianity in order to lure Jewish people who would otherwise resist a straightforward message." Religious leaders across the Jewish spectrum have all declared that Messianic Jews are not Jews.

General response of religious Judaism to Christianity

Main article: Judaism's view of Jesus

In Judaism—

God is one: Belief in the Trinity is considered idolatrous by most rabbinic authorities, though there is a minority view that it is only shituf (association with God), which is still considered idolatrous for Jews.

The Messiah is not divine: Jewish theology rejects the idea that the Messiah, or any human being, is a divinity, and consequently the majority Christian teaching of the Trinity has always been regarded as idolatrous. Further, Judaism does not view the role of the Messiah to be the salvation of the world from its sins, an integral part of Christian theology.

Jesus is not accepted as the Messiah: Judaism does not accept Jesus as the Messiah of the Hebrew Bible, but generally considers him as one of many false Jewish Messiah claimants. Judaism rejects Jesus as a messiah, because—

Jesus did not fulfill the messianic prophecies of Isaiah, Ezekiel, and Zachariah.

Jesus did not embody the personal qualifications of the Messiah:
Jesus was not a prophet, prophecy having ended with Malachi approximately 350 years prior to Jesus' birth.

Jesus was not a scion of the house of David, as tribal affiliation in Judaism is solely patrilineal, and Jesus is claimed to be the son of God, not man.

Jesus did not lead the Jews back to full Torah observance, instead contradicting the Written and Oral Laws in the New Testament.

Biblical verses "referring" to Jesus are mistranslations, including those relating to virgin birth and suffering servitude.

Jewish belief is based on national revelation, not on miraculous events performed for small groups, and there was no mass revelation similar to the one at Sinai.

Response of Israeli government

Messianic Jews are considered eligible for the State of Israel's Law of Return only if they can also claim Jewish descent. An assistant to one of the two lawyers involved with an April 2008 Supreme Court of Israel case explained to the Jerusalem Post that Messianic Jews who are not Jewish according to Jewish law, but who had sufficient Jewish descent to qualify under the Law of Return, could claim automatic new immigrant status and citizenship despite being Messianic. The state of Israel grants Aliyah (right of return) and citizenship to Jews, and to those with Jewish parents or grandparents who are not considered Jews according to halakha, e.g. people who have a Jewish father but a non-Jewish mother. The old law had excluded any “person who has been a Jew and has voluntarily changed his religion,” and an Israeli Supreme Court decision in 1989 had ruled that Messianic Judaism constituted another religion. However, on April 16, 2008, the Supreme Court of Israel ruled in a case brought by a number of Messianic Jews with Jewish fathers and grandfathers. Their applications for Aliyah had been rejected on the grounds that they were Messianic Jews. The argument was made by the applicants that they had never been Jews according to halakha, and were not therefore excluded by the conversion clause. This argument was upheld in the ruling.

The International Religious Freedom Report 2008, released by the Bureau of Democracy, Human Rights, and Labor in the US states that discrimination against Messianic Jews in Israel is increasing. Some acts of violence have also occurred such as incident on March 20, 2008, a bomb concealed as a Purim gift basket was delivered to the house of a prominent Messianic Jewish family in Ariel, in the West Bank, which severely wounded the son. The bombing was eventually traced to Yaakov "Jack" Teitel, an "alleged Jewish terrorist" who immigrated to Israel from the United States has been arrested in connection with several bombings, murders and attempted murders in Israel.

This antagonism has led to harassment and some violence, especially in Israel, where there is a large and militant Orthodox community. Several Orthodox organizations, including Yad L'Achim, are dedicated to rooting out missionary activity in Israel, including the Messianic Jewish congregations. One tactic is to plaster posters asking Israelis to boycott shops where Messianic Jews are owners or employees; another is to report Messianic Jews to the Interior ministry, which is charged with enforcing an Israeli law forbidding anything that is considered as proselytizing. In another incident, the mayor of Or Yehuda, a suburb of Tel Aviv, held a public book-burning of literature passed out to Ethiopian immigrants. He later apologized for the action.

Response of US government

The US Navy made a decision that Messianic Jewish chaplains must wear as their insignia the Christian cross, and not the tablets of the law, the insignia of Jewish chaplains. According to Yeshiva World News, a website covering stories of Jewish interest, the Navy Uniform Board commanded that Michael Hiles, a candidate for chaplaincy, wear the Christian insignia. Hiles resigned from the program, rather than wear the cross. Rabbi Eric Tokajer, a spokesman for the Messianic Jewish movement, responded that "This decision essentially bars Messianic Jews from serving as chaplains within the U.S. Navy because it would require them to wear an insignia inconsistent with their faith and belief system."

References

Kessler, Edward (2005). "Messianic Jews". In Kessler, Edward; Wenborn, Neil (eds.). A Dictionary Of Jewish-Christian Relations. Cambridge, England: Cambridge University Press. p. 292. ISBN 9780521826921. LCCN 2005012923. syncretism confuses Christians and Jews…
^ Feher, Shoshanah. Passing over Easter: Constructing the Boundaries of Messianic Judaism, Rowman Altamira, 1998, ISBN 978-0-7619-8953-0, p. 140. "This interest in developing a Jewish ethnic identity may not be surprising when we consider the 1960s, when Messianic Judaism arose."
^ Ariel, Yaakov (2006). "Judaism and Christianity Unite! The Unique Culture of Messianic Judaism". In Gallagher, Eugene V.; Ashcraft, W. Michael (eds.). Jewish and Christian Traditions. Introduction to New and Alternative Religions in America. Vol. 2. Westport, Conn: Greenwood Publishing Group. p. 191. ISBN 978-0-275-98714-5. LCCN 2006022954. OCLC 315689134. In the late 1960s and 1970s, both Jews and Christians in the United States were surprised to see the rise of a vigorous movement of Jewish Christians or Christian Jews. {{cite book}}: External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
Ariel, Yaakov (2006). "Judaism and Christianity Unite! The Unique Culture of Messianic Judaism". In Gallagher, Eugene V.; Ashcraft, W. Michael (eds.). Jewish and Christian Traditions. Introduction to New and Alternative Religions in America. Vol. 2. Westport, Conn: Greenwood Publishing Group. p. 194. ISBN 978-0-275-98714-5. LCCN 2006022954. OCLC 315689134. The Rise of Messianic Judaism. In the first phase of the movement, during the early and mid-1970s, Jewish converts to Christianity established several congregations at their own initiative. Unlike the previous communities of Jewish Christians, Messianic Jewish congregations were largely independent of control from missionary societies or Christian denominations, even though they still wanted the acceptance of the larger evangelical community. {{cite book}}: External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
^ Melton, J. Gordon. Encyclopedia of Protestantism. Infobase Publishing, 2005, ISBN 978-0-8160-5456-5, p. 373. "Messianic Judaism is a Protestant movement that emerged in the last half of the 20th century among believers who were ethnically Jewish but had adopted an Evangelical Christian faith... By the 1960s, a new effort to create a culturally Jewish Protestant Christianity emerged among individuals who began to call themselves Messianic Jews."
Lewis, James R. (2001). Odd Gods: New Religions & the Cult Controversy. Prometheus Books. p. 179. ISBN 978-1-57392-842-7. The origins of Messianic Judaism date to the 1960s when it began among American Jews who converted to Christianity.
Cohn-Sherbok, Dan (2010). "Modern Jewish Movements". Judaism Today. London; New York: Continuum International Publishing Group. p. 100. ISBN 9780826422316. LCCN 2009045430. In the 1970s a number of American Jewish converts to Christianity, known as Hebrew Christians, were committed to a church-based conception of Hebrew Christianity. Yet, at the same time, there emerged a growing segment of the Hebrew Christian community that sought a more Jewish lifestyle. Eventually, a division emerged between those who wished to identify as Jews and those who sought to pursue Hebrew Christian goals.…In time, the name of the movement was changed to Messianic Judaism.
Şenay, Bülent. "Messianic Judaism/Jewish Christianity". Overview of World Religions. Division of Religion and Philosophy at the University of Cumbria. Retrieved May 14, 2012. Hebrew Christians are quite happy to be integrated into local Christian churches, but Messianic Jews seek an 'indigenous' expression of theology, worship and lifestyle within the whole church. The latter group emerged in the 1960s when some Christian Jews adopted the name Messianic Jews…
^ Please see references:
^ Ariel, Yaakov (2006). "Judaism and Christianity Unite! The Unique Culture of Messianic Judaism". In Gallagher, Eugene V.; Ashcraft, W. Michael (eds.). Jewish and Christian Traditions. Introduction to New and Alternative Religions in America. Vol. 2. Westport, Conn: Greenwood Publishing Group. p. 191. ISBN 978-0-275-98714-5. LCCN 2006022954. OCLC 315689134. While Christianity started in the first century of the Common Era as a Jewish group, it quickly separated from Judaism and claimed to replace it; ever since the relationship between the two traditions has often been strained. But in the twentieth century groups of young Jews claimed that they had overcome the historical differences between the two religions and amalgamated Jewish identity and customs with the Christian faith. {{cite book}}: External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
^ Ariel, Yaakov (2006). "Judaism and Christianity Unite! The Unique Culture of Messianic Judaism". In Gallagher, Eugene V.; Ashcraft, W. Michael (eds.). Jewish and Christian Traditions. Introduction to New and Alternative Religions in America. Vol. 2. Westport, Conn: Greenwood Publishing Group. pp. 194–195. ISBN 978-0-275-98714-5. LCCN 2006022954. OCLC 315689134. When the term resurfaced in Israel in the 1940s and 1950s, it designated all Jews who accepted Christianity in its Protestant evangelical form. Missionaries such as the Southern Baptist Robert Lindsey noted that for Israeli Jews, the term nozrim, "Christians" in Hebrew, meant, almost automatically, an alien, hostile religion. Because such a term made it nearly impossible to convince Jews that Christianity was their religion, missionaries sought a more neutral term, one that did not arouse negative feelings. They chose Meshichyim, Messianic, to overcome the suspicion and antagonism of the term nozrim. Meshichyim as a term also had the advantage of emphasizing messianism as a major component of the Christian evangelical belief that the missions and communities of Jewish converts to Christianity propagated. It conveyed the sense of a new, innovative religion rather that [sic] an old, unfavorable one. The term was used in reference to those Jews who accepted Jesus as their personal savior, and did not apply to Jews accepting Roman Catholicism who in Israel have called themselves Hebrew Christians. The term Messianic Judaism was adopted in the United States in the early 1970s by those converts to evangelical Christianity who advocated a more assertive attitude on the part of converts towards their Jewish roots and heritage. {{cite book}}: External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
Cohn-Sherbok, Dan (2000). "Messianic Jewish mission". Messianic Judaism. London: Continuum International Publishing Group. p. 179. ISBN 978-0-8264-5458-4. OCLC 42719687. Retrieved August 10, 2010. Evangelism of the Jewish people is thus at the heart of the Messianic movement. {{cite book}}: External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
Ariel, Yaakov S. (2000). "Chapter 20: The Rise of Messianic Judaism". Evangelizing the chosen people: missions to the Jews in America, 1880–2000 (Google Books). Chapel Hill: University of North Carolina Press. p. 223. ISBN 978-0-8078-4880-7. OCLC 43708450. Retrieved August 10, 2010. Messianic Judaism, although it advocated the idea of an independent movement of Jewish converts, remained the offspring of the missionary movement, and the ties would never be broken. The rise of Messianic Judaism was, in many ways, a logical outcome of the ideology and rhetoric of the movement to evangelize the Jews as well as its early sponsorship of various forms of Hebrew Christian expressions. The missions have promoted the message that Jews who had embraced Christianity were not betraying their heritage or even their faith but were actually fulfilling their true Jewish selves by becoming Christians. The missions also promoted the dispensationalist idea that the Church equals the body of the true Christian believers and that Christians were defined by their acceptance of Jesus as their personal Savior and not by their affiliations with specific denominations and particular liturgies or modes of prayer. Missions had been using Jewish symbols in their buildings and literature and called their centers by Hebrew names such as Emanuel or Beth Sar Shalom. Similarly, the missions' publications featured Jewish religious symbols and practices such as the lighting of a menorah. Although missionaries to the Jews were alarmed when they first confronted the more assertive and independent movement of Messianic Judaism, it was they who were responsible for its conception and indirectly for its birth. The ideology, rhetoric, and symbols they had promoted for generations provided the background for the rise of a new movement that missionaries at first rejected as going too far but later accepted and even embraced. {{cite book}}: Cite has empty unknown parameter: |chapterurl= (help)
Please see references:
Cohn-Sherbok, Dan (2000). "Messianic Jewish theology". Messianic Judaism. London: Continuum International Publishing Group. p. 170. ISBN 978-0-8264-5458-4. OCLC 42719687. Retrieved August 10, 2010. Regarding the doctrine of God, Messianic Jews are united in their belief in the Trinity. Despite the use of the Shema in the liturgy, the conviction that God is triune is a central feature of the faith.…For Messianic Jews the concept of the trinity sounds overly Gentile; hence, within Messianic Judaism, a different terminology is used to depict the same divine reality. Nonetheless, the belief God is triune is based on the conviction that Yeshua is God. {{cite book}}: External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
^ "What are the Standards of the UMJC?". FAQ. Union of Messianic Jewish Congregations. 2004. Retrieved September 13, 2010. 1. We believe that there is one G-d, eternally existent in three persons, Father, Son and Holy Spirit.
2. We believe in the deity of the L-RD Yeshua, the Messiah, in His virgin birth, in His sinless life, in His miracles, in His vicarious and atoning death through His shed blood, in His bodily resurrection, in His ascension to the right hand of the Father, and in His personal return in power and glory. {{cite web}}: Unknown parameter |month= ignored (help)
"Our Beliefs". Memphis, Tennessee: B'rit Hadasha Messianic Jewish Synagogue. 2005. Retrieved October 20, 2010. WE BELIEVE:…
*There is one God as declared in the Shema , who is "Echad," a compound unity, eternally existent in three persons: God the Father, God the Son, and God the Holy Spirit . *In the Deity of our Lord, Messiah Yeshua, in His virgin birth, in His sinless life, in His miracles, in His vicarious atoning death, in His bodily resurrection, in His ascension to the right hand of the Father, in His personal future return to this earth in power and glory to rule.
Please see references:
^ Israel b. Betzalel (2009). "Trinitarianism". JerusalemCouncil.org. Retrieved 2009-07-03. This then is who Yeshua is: He is not just a man, and as a man, he is not from Adam, but from God. He is the Word of HaShem, the Memra, the Davar, the Righteous One, he didn't become righteous, he is righteous. He is called God's Son, he is the agent of HaShem called HaShem, and he is "HaShem" who we interact with and not die.
^ "Do I need to be Circumcised?". JerusalemCouncil.org. Feb 10, 2009. Retrieved August 18, 2010. To convert to the Jewish sect of HaDerech, accepting Yeshua as your King is the first act after one's heart turns toward HaShem and His Torah – as one can not obey a commandment of God if they first do not love God, and we love God by following his Messiah. Without first accepting Yeshua as the King and thus obeying Him, then getting circumcised for the purpose of Jewish conversion only gains you access to the Jewish community. It means nothing when it comes to inheriting a place in the World to Come.…Getting circumcised apart from desiring to be obedient to HaShem, and apart from accepting Yeshua as your King, is nothing but a surgical procedure, or worse, could lead to you believe that Jewish identity grants you a portion in the World to Come – at which point, what good is Messiah Yeshua, the Word of HaShem to you? He would have died for nothing!…As a convert from the nations, part of your obligation in keeping the Covenant, if you are a male, is to get circumcised in fulfillment of the commandment regarding circumcision. Circumcision is not an absolute requirement of being a Covenant member (that is, being made righteous before HaShem, and thus obtaining eternal life), but it is a requirement of obedience to God's commandments, because circumcision is commanded for those who are of the seed of Abraham, whether born into the family, adopted, or converted.…If after reading all of this you understand what circumcision is, and that is an act of obedience, rather than an act of gaining favor before HaShem for the purpose of receiving eternal life, then if you are male believer in Yeshua the Messiah for the redemption from death, the consequence of your sin of rebellion against Him, then pursue circumcision, and thus conversion into Judaism, as an act of obedience to the Messiah.{{cite web}}: CS1 maint: year (link)
^
- Harries, Richard (2003). "Should Christians Try to Convert Jews?". After the evil: Christianity and Judaism in the shadow of the Holocaust. New York, New York: Oxford University Press. pp. g. 119. ISBN 0-19-926313-2. LCCN 2003273342. Thirdly, there is Jews for Jesus or, more generally, Messianic Judaism. This is a movement of people often of Jewish background who have come to believe Jesus is the expected Jewish messiah.…They often have congregations independent of other churches and specifically target Jews for conversion to their form of Christianity. {{cite book}}: Unknown parameter |month= ignored (help)
- Kessler, Edward (2005). "Messianic Jews" (GoogleBooks). In Kessler, Edward; Wenborn, Neil (eds.). A Dictionary Of Jewish-Christian Relations. Cambridge, England: Cambridge University Press. pp. 292–293. ISBN 9780521826921. LCCN 2005012923. OCLC 60340826. Retrieved November 2, 2011. Messianic Judaism is proactive in seeking Jewish converts and is condemned by the vast majority of the Jewish community. Although a Jewish convert to Christianity may still be categorised a Jew according to a strict interpretation of the halakhah (Jewish law), most Jews are adamantly opposed to the idea that one can convert to Christianity and still remoan a Jew or be considered part of Jewish life. From a mainstream Christian perspective Messianic Judaisms can also provoke hostility for misrepresenting Christianity.
- Harris-Shapiro, Carol (1999). "Studying the Messianic Jews". Messianic Judaism: A Rabbi’s Journey Through Religious Change in America. Boston, Massachusetts: Beacon Press. pp. g. 3. ISBN 0-8070-1040-5. LCCN 9854864. OCLC 45729039. And while many evangelical Churches are openly supportive of Messianic Judaism, they treat it as an ethnic church squarely within evangelical Christianity, rather than as a separate entity. {{cite book}}: |format= requires |url= (help); Check |lccn= value (help); External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
- Stetzer, Ed (October 13, 2005). "A Missional Church", The Christian Index. "Missional churches are indigenous. Churches that are indigenous have taken root in the soil and reflect, to some degree, the culture of their community... The messianic congregation (is)... in this case indigenous to Jewish culture."
^
Orthodox

Simmons, Shraga. "Why Jews Don't Believe in Jesus". Aish HaTorah. Retrieved July 28, 2010. Jews do not accept Jesus as the messiah because:
1. Jesus did not fulfill the messianic prophecies.
2. Jesus did not embody the personal qualifications of the Messiah.
3. Biblical verses "referring" to Jesus are mistranslations.
4. Jewish belief is based on national revelation. {{cite web}}: line feed character in |quote= at position 49 (help)
Conservative

Waxman, Jonathan (2006). "Messianic Jews Are Not Jews". United Synagogue of Conservative Judaism. Archived from the original on June 28, 2006. Retrieved 2007-02-14. Hebrew Christian, Jewish Christian, Jew for Jesus, Messianic Jew, Fulfilled Jew. The name may have changed over the course of time, but all of the names reflect the same phenomenon: one who asserts that s/he is straddling the theological fence between Christianity and Judaism, but in truth is firmly on the Christian side.…we must affirm as did the Israeli Supreme Court in the well-known Brother Daniel case that to adopt Christianity is to have crossed the line out of the Jewish community.

Reform

"Missionary Impossible". Hebrew Union College. August 9, 1999. Retrieved 2007-02-14. Missionary Impossible, an imaginative video and curriculum guide for teachers, educators, and rabbis to teach Jewish youth how to recognize and respond to "Jews-for-Jesus," "Messianic Jews," and other Christian proselytizers, has been produced by six rabbinic students at Hebrew Union College-Jewish Institute of Religion's Cincinnati School. The students created the video as a tool for teaching why Jewish college and high school youth and Jews in intermarried couples are primary targets of Christian missionaries.

Reconstructionist/Renewal

"FAQ's About Jewish Renewal". Aleph.org. 2007. Retrieved 2007-12-20. What is ALEPH's position on so called messianic Judaism? ALEPH has a policy of respect for other spiritual traditions, but objects to deceptive practices and will not collaborate with denominations which actively target Jews for recruitment. Our position on so-called "Messianic Judaism" is that it is Christianity and its proponents would be more honest to call it that. {{cite web}}: External link in |publisher= (help)
^ "Why Jews Don't Believe in Jesus". Ask the Rabbi. Jerusalem: Ohr Somayach. 2000. Retrieved July 28, 2010. The Christian idea of a trinity contradicts the most basic tenet of Judaism – that G-d is One. Jews have declared their belief in a single unified G-d twice daily ever since the giving of the Torah at Sinai – almost two thousand years before Christianity. The trinity suggests a three part deity: The Father, the Son and the Holy Ghost (Matthew 28:19). In Jewish law, worship of a three-part god is considered idolatry; one of the three cardinal sins for which a person should rather give up his life than transgress. The idea of the trinity is absolutely incompatible with Judaism.
^ Kaplan, Dana Evan (2005). "Introduction". In Dana Evan Kaplan (ed.) (ed.). The Cambridge companion to American Judaism. Cambridge Companions to Religion. New York, New York: Cambridge University Press. p. 9. ISBN 0-521-82204-1. LCCN 2004024336. For most American Jews, it is acceptable to blend some degree of foreign spiritual elements with Judaism. The one exception is Christianity, which is perceived to be incompatible with any form of Jewishness.…Messianic Jewish groups are thus seen as antithetical to Judaism and are completely rejected by the majority of Jews. {{cite book}}: |editor= has generic name (help); Unknown parameter |month= ignored (help)
"What is HaDerech (Messianic Judaism)?". FAQ. The Jerusalem Council. February 10, 2009. Retrieved August 9, 2010.
Drazin, Michael (1990). Their Hollow Inheritance: A Comprehensive Refutation of the New Testament and Its Missionaries. New York: Feldheim Publishers. ISBN 978-965-229-070-0. OCLC 29551513. Retrieved July 28, 2010. {{cite book}}: Unknown parameter |month= ignored (help)
^ Lotker, Michael (2004). "It's More About What is the Messiah than Who is the Messiah". A Christian’s guide to Judaism. New York, New York: Paulist Press. pp. g. 35. ISBN 0-8091-4232-5. LCCN 2003024813. It should now be clear to you why Jews have such a problem with 'Jews for Jesus' or other presentations of Messianic Judaism. I have no difficulty with Christianity. I even accept those Christians who would want me to convert to Christianity so long as they don't use coercion or duplicity and are willing to listen in good faith to my reasons for being Jewish. I do have a major problem with those Christians who would try to mislead me and other Jews into believing that one can be both Jewish and Christian. {{cite book}}: Cite has empty unknown parameter: |chapterurl= (help); Unknown parameter |month= ignored (help)
Please see references:
- "Jewish Conversion – Giyur". JerusalemCouncil.org. JerusalemCouncil.org. 2009. Retrieved 2009-02-05. We recognize the desire of people from the nations to convert to Judaism, through HaDerech (The Way)(Messianic Judaism), a sect of Judaism.
- Robinson, B. (2006). "Messianic Judaism". Ontario Consultants on Religious Tolerance. Retrieved 2008-04-29.
- "Recent incidents suggest rise in violence between Haredi, messianic Jews". Haaretz.com. 2006. Retrieved 2008-04-29.
- Haberman, Clyde (1993-02-11). "Jews Who Call Jesus Messiah: Get Out, Says Israel". New York Times. Retrieved 2008-04-29.
^ Berman, Daphna (June 10, 2006). "Aliyah with a cat, a dog and Jesus". Haaretz. Retrieved August 9, 2010. 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.'
Schoeman, Roy H. (2003). Salvation is from the Jews: the role of Judaism in salvation history from Abraham to the Second Coming. San Francisco, California: Ignatius Press. p. 351. ISBN 0-89870-975-X. LCCN 2003105176. By the mid 1970s, Time magazine placed the number of Messianic Jews in the U.S. at over 50,000; by 1993 this number had grown to 160,000 in the U.S. and about 350,000 worldwide (1989 estimate).…There are currently over 400 Messianic synagogues worldwide, with at least 150 in the U.S.
Yeoman, Barry (November 15, 2007). "Evangelical movement on the rise". Jewish Telegraphic Agency. Archived from the original on May 14, 2012. Retrieved March 30, 2011.
^ McGirk, Tim (June 6, 2008). "Israel's Messianic Jews Under Attack". Time. Retrieved August 4, 2010.
Wagner, Matthew (June 26, 2006). "Messianic Jews to protest 'discrimination'". The Jerusalem Post. Archived from the original on 2008. Retrieved August 9, 2010. There are an estimated 12,000 Messianic Jews living in Israel, most of whom made aliya under the Law of Return. There are about a quarter of a million Messianic Jews living in the US. {{cite web}}: Check date values in: |archivedate= (help)
cf. 1 Corinthians 3:5-7 and Romans 10:17. Messianic Jews do not believe in proselytizing, defined by Webster's dictionary as, "to induce someone to convert to one's faith". Messianic Jews believe that conversion is between the individual and God, and that "faith comes by hearing" (Romans 10:17).
Barnett, Paul (2002). "17.4 The Churches of Paul". Jesus & the Rise of Early Christianity: A History of New Testament Times (Google Books). Westmont, Illinois: InterVarsity Press. p. 367. ISBN 9780830826995. LCCN 9936943. Retrieved May 14, 2012. Nonetheless, Paul appears always to have preached first in the synagogues to offer his fellow Israelites the first opportunity to hear about their Messiah ( cf. Rom 1:16). {{cite book}}: Check |lccn= value (help); External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
As aforementioned, Messianic Judaism does not allow proselytization due to 1 Corinthians 3:5-7.
Günter Stemberger Jews and Christians in the Holy Land: Palestine in the fourth century 2000 "For example, Sozomen reports that in Constantinople (under Constantine?) countless Jews also converted to Christianity.92 The question remains to what extent it could still be expected of Jewish converts of this period that they should join a Jewish Christian congregation. Would they not rather attempt to make a radical break with their past? The Judaizers mentioned again and again, for example, in Jerome, are not automatically Jewish Christians."
Flannery, Edward H. (1985) . "An Oasis and an Ordeal". The Anguish of the Jews: Twenty-Three Centuries of Antisemitism (Google Books) (3rd revised ed.). Paulist Press. p. 129. ISBN 9780809143245. LCCN 85060298. Retrieved May 14, 2012. One of his more famous converts was Pablo Cristiani, who became a Dominican brother and a zealous missionary to the Jews. He was authorized to preach in all Jewish synagogues. {{cite book}}: External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
Cohn-Sherbok, Dan (2000). "Early Jewish Christianity". Messianic Judaism (Google Books). London; New York: Continuum International Publishing Group. p. 12. ISBN 9780826454584. LCCN 99050300. Retrieved May 22, 2012. {{cite book}}: External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
Ariel, Yaakov (2006). "Judaism and Christianity Unite! The Unique Culture of Messianic Judaism". In Gallagher, Eugene V.; Ashcraft, W. Michael (eds.). Jewish and Christian Traditions. Introduction to New and Alternative Religions in America. Vol. 2. Westport, Conn: Greenwood Publishing Group. p. 192. ISBN 978-0-275-98714-5. LCCN 2006022954. OCLC 315689134. Even before the rise of messianic Judaism, there were groups that promoted the creation of congregations of Jewish believers in Jesus. …In the nineteenth century many attempts were made in the United States to create Hebrew Christian Brotherhoods, designed as centers for Jews who converted to Christianity. …Jewish converts established their own organization in Great Britain as early as 1860 and in the United States in 1915. {{cite book}}: |access-date= requires |url= (help); Cite has empty unknown parameter: |chapterurl= (help)
John James Moscrop. Measuring Jerusalem: the Palestine Exploration Fund and British ... p15 2000 "the perspective of the Holy Land the most important of these societies was the London Jews' Society. Founded in 1809 during the high point of evangelical endeavour, the London Jews' Society was the work of Joseph Samuel Frederick Frey , ..."
Yiddish language & culture then & now "The first Yiddish New Testament distributed by the BFBS was published by the London Jews Society in 1821; the translator was Benjamin Nehemiah Solomon, "a convert from Judaism, who over to England from Poland."
Cohn-Sherbok, Dan (2000). "The emergence of Hebrew Christianity". Messianic Judaism (Google Books). London; New York: Continuum International Publishing Group. p. 16. ISBN 9780826454584. LCCN 99050300. Retrieved May 22, 2012. On 9 September 1813 a group of 41 Jewish Christians established the Beni Abraham association at Jews' Chapel. These Jewish Christians met for prayer every Sunday morning and Friday evening.
Carl Schwartz The Scattered nation 5 p16 1870 "What does the Hebrew-Christian Alliance signify? is asked by well-wishers and opponents. True, its objects have been clearly stated from the ... Let me try briefly to state the nature and objects of the Hebrew-Christian Alliance."
Jewish Journal of Sociology Volumes 9-10 World Jewish Congress 1967 "It was on 9 September 1813 that a group of forty-one Jewish converts to Christianity met in London setting forth ... ... Thus, in 1813, Hebrew Christianity was born in England through the efforts of a group of converts calling themselves the Beni Abraham, or Sons of Abraham. This group was followed by a number of others variously known as the Episcopal Jew's Chapel Abrahamic Society (1835), the Hebrew Christian Union (1865), and the Hebrew Christian Prayer Union (1882)."
William Thomas Gidney The history of the London Society for Promoting Christianity among the Jews 1908 "As regards missionary work in London during this period we find that the lectures to the Jews and also to ... The Jews' Chapel, Spitalfields, had to be given up in 1816, as the minister refused his consent to its being licensed as a place of worship of the Church of England. Frey's connexion with the Society ceased in the same year.
Cohn-Sherbok, Dan (2003). "Modern Hebrew Christianity and Messianic Judaism". In Tomson, Peter J.; Lambers-Petry, Doris (eds.). The Image of the Judaeo-Christians in Ancient Jewish and Christian Literature. Colloquium of the Institutum Iudaicum, Brussels 18–19 November 2001. Wissenschaftliche Untersuchungen zum Neuen Testament. Vol. 158. Tübingen: Mohr Siebeck. p. 287. ISBN 978-3-16-148094-2. Retrieved May 22, 2012. {{cite conference}}: Unknown parameter |booktitle= ignored (|book-title= suggested) (help)
Edward Kessler, Neil Wenborn (2005). A Dictionary of Jewish-Christian Relations. Cambridge University Press. p. 180.
Arnulf Baumann, "Jewish Christians", in Erwin Fahlbusch, Geoffrey William Bromiley (2003). The Encyclopedia of Christianity, Volume 3, Wm. B. Eerdmans Publishing, p. 35.
^ Cohn-Sherbok, Dan (2000). "The emergence of Hebrew Christianity". Messianic Judaism (Google Books). London; New York: Continuum International Publishing Group. pp. 18, 19, 24. ISBN 9780826454584. LCCN 99050300. Retrieved May 22, 2012.
Yaakov Shalom Ariel. Evangelizing the Chosen People: Missions to the Jews in America, 1880-2000. University of North Carolina Press. p. 19.
Peter Hocken (2009). The challenges of the Pentecostal, Charismatic, and Messianic Jewish movements: the tensions of the spirit. Ashgate Publishing, p. 98.
Please see references:
The Missionary review of the world No.35 Royal Gould Wilder, Delavan Leonard Pierson, James Manning Sherwood - 1912 "The letter to Joseph Rabinowitz brought an encouraging answer and also a few copies of the New Testament translated into Hebrew by Franz Delitzsch. They gave Scheinmann the thought to organize a class of young men for their study"
"The Only One in America: A Hebrew-Christian Church Dedicated Yesterday", The New York Times, October 12, 1885. p. 2. Archived at The Online Jewish Missions History Project.
Ariel, Yaakov S. (2000). "Chapter 1: Eschatology and Mission". Evangelizing the chosen people: missions to the Jews in America, 1880–2000 (Google Books). Chapel Hill: University of North Carolina Press. p. 9. ISBN 978-0-8078-4880-7. OCLC 43708450. Retrieved August 10, 2010. In the 1890s, an unusual religious group convened on the Lower East Side of New York: immigrant Jews who had accepted the Christian faith yet contained to retain Jewish rites and customs. Established by Methodist missionaries, the "Hope of Israel" mission aimed at propagating the Christian gospel among the Jews, while promoting the idea that Jewish converts should not abandon their cultural and religious heritage. {{cite book}}: Cite has empty unknown parameter: |chapterurl= (help)
^ Rausch, David A. (1982). "The Messianic Jewish Congregational Movement". The Christian Century. 99 (28): 926. As I interviewed their leaders across the United States, I found a prevalent belief that they had coined the term "Messianic Judaism." Others thought that the term had originated within the past ten or 20 years. Most of their opponents also agreed that this was so. In fact, both the term "Messianic Judaism" and the frustration with the movement go back to the 19th century. During 1895 Our Hope magazine, which became a bulwark in the fundamentalist-evangelical movement under the editorship of Arno C. Gaebelein, carried the subtitle "A Monthly Devoted to the Study of Prophecy and to Messianic Judaism." {{cite journal}}: Unknown parameter |month= ignored (help)
Harris-Shapiro, Carol (1999). Messianic Judaism: A Rabbi’s Journey Through Religious Change in America. Boston, Massachusetts: Beacon Press. p. 27. ISBN 0-8070-1040-5. LCCN 9854864. OCLC 45729039. {{cite book}}: Check |lccn= value (help); Cite has empty unknown parameter: |chapterurl= (help)
^ Randall Herbert Balmer (2002). Encyclopedia of evangelicalism. Westminster John Knox Press. pp. 127–. ISBN 978-0-664-22409-7. Retrieved 21 August 2011. Chosen People Ministries Shortly after Leopold Cohn arrived in New York City from Hungary in 1892, he forsook his Jewish heritage and converted to Christianity. He founded the Williamsburg Mission in 1894 and started a newsletter, Chosen People, in an attempt to apprise Christians of evangelistic initiatives among the Jews. In 1924, Cohn gave the Williamsburg Mission a new name, the American Board of Missions to the Jews; the administration of the organization devolved in 1937 to Joseph H. Cohn, a graduate of Moody Bible Institute, after the death of his father, the mission's founder. The San Francisco arm of the American Board of Missions to the Jews, headed by Moishe Rosen, broke off from the national organization in 1973 to form Jews for Jesus. The original mission changed its name yet again in 1986, to Chosen People Ministries. The organization, now based in Charlotte, North Carolina, produces a daily radio program, Through Jewish Eyes, occasional television specials, and various evangelistic materials.
"MINUTES OF THE FIRST Hebrew-Christian Conference OF THE United States". 1903. Retrieved 21 August 2011.
"International Ministries". Chosen People Ministries. Retrieved May 14, 2012.
Ariel, Yaakov S. (2000). "Chapter 19: Years of Quiet Growth". Evangelizing the chosen people: missions to the Jews in America, 1880–2000 (Google Books). Chapel Hill: University of North Carolina Press. p. 191. ISBN 978-0-8078-4880-7. OCLC 43708450. Retrieved January 4, 2011. Missions to the Jews during the period were conservative evangelical institutions. It should be noted, therefore, that the years from the 1920s to the 1960s were not ones of decline but rather a period of growth for these enterprises in size, experience, organization and sophistication. Contrary to the way many Americans viewed the matter, conservative evangelicalism did not consider itself defeated following the Scopes trial in 1925. The decades between the trial and the evangelical resurgence of the late 1960s and early 1970s were in actuality years of quiet growth in the movement. ...In the 1970s many were caught by surprise when they discovered in the early 1970s the existence of a large and dynamic movement of missions to the Jews.
Dan Cohn-Sherbok (September 2000). Messianic Judaism. Continuum International Publishing Group. ISBN 978-0-8264-5458-4. Retrieved 12 August 2011. Distancing themselves from the older members of the movement, the youth believed that different methods of evangelism should be used. Influenced by the techniques devised by Jews for Jesus, the promoted the use of pamphlets with humorous illustrations and dramatic themes proclaiming Yeshua. In addition, like Moishe Rosen's group, they participated in street theatre and outdoor concerts.
Peter Hocken The challenges of the Pentecostal, Charismatic, and Messianic ... 2009 Page 100 "The new thrust that turned Hebrew Christians into Messianic Jews was distinctly charismatic. This reflected the influence of the Jesus movement. However the Evangelical missions to the Jews were and remained non-charismatic."
Cohen-Sherbok, Dan Continuum (2000) p65
Rausch, David A. (1982). "The Messianic Jewish Congregational Movement". The Christian Century. 99 (28): 926. It is fascinating that the movement would arise in the American branch of the Hebrew Christian Alliance (HCAA), an organization that has consistently assuaged the fears of fundamentalist Christians by emphasizing that it is not a separate denomination but only an evangelistic arm of the evangelical church. The organization's Quarterly, however, reveals that the tension between the Messianic Jewish movement and the Hebrew Christian movement had always been present. After the inception of the HCAA in 1915, the first major controversy was over an "old" heresy -- and the "heretical" dogma that was being proposed was Messianic Judaism. The controversy could have split the organization asunder during that period but for a strong united effort against Messianic Judaism. {{cite journal}}: Unknown parameter |month= ignored (help)
^ Rausch, David A. (1982). Messianic Judaism Its History Theology and Polity. Texts and Studies in Religion. Vol. V. 14. New York: Edwin Mellen Press. p. 77. ISBN 0-88946-802-8. LCCN 8220382. OCLC 8907267. {{cite book}}: Check |lccn= value (help)
Who We Are, Messianic Israel Alliance website. Accessed September 5, 2010.
"Typical Messianic Statement of Faith". Messianic Jewish Alliance of America. 2007. Archived from the original on April 5, 2007. Retrieved 2007-08-23.
"Everything you need to grow a Messianic Synagogue" (PDF). p. 19.
http://www.rmmen.org/jt/godhead-01.pdf
Kinzer, Mark (2010). "Finding our Way Through Nicaea: The Deity of Yeshua, Bilateral Ecclesiology, and Redemptive Encounter with the Living God". Kesher: A Journal of Messianic Judaism (24). Retrieved May 29, 2012. Paul likely uses the term Kyrios here as a Greek substitute for both the tetragram- maton and the Hebrew word Adonai ("My lord"), which in Jewish practice acts as its surrogate. In this way he builds upon the most fundamental biblical confession of faith, the Shema, highlighting the two primary divine names (Theos/Elohim and Kyrios/Adonai) and the word "one." Paul thus expands the Shema to include Yeshua within a differentiated but singular deity. The nicene Creed adopts Paul's language ("one God, the Father…one Lord, Yeshua the Messiah…"), and thereby affirms its own continuity with the Shema. Paul's short confession is a Yeshua-faith interpretation of the Shema, and the nicene Creed is an expanded interpretation of Paul's confession. {{cite journal}}: Unknown parameter |month= ignored (help)
^ "What We Believe". Havertown, Pennsylvania: International Alliance of Messianic Congregations & Synagogues. 2012. Retrieved May 29, 2012.
Kerstetter, Adam Yisroel (2007). "Who Do You Say That I Am? An introduction to the true Messiah from a non-Trinitarian view". Archived from the original on April 1, 2008. Retrieved August 11, 2010. The material presented below has been researched to great lengths and is based totally on the Scriptures. I have examined both sides of the subject and can assure you that I have no ax to grind, but have found that the information on the Trinity is without any foundation, nor is it supported by the language of the Scripture. Let me state that I believe in our Heavenly Father and in his Son Y'shua (Jesus) and that the Father sent Y'shua to be a way back to Him and a means for our salvation, but I do not believe the Scripture supports the idea of the Moshiach (Messiah) being G-d of very G-d. When wrong ideas of the Mashiach are espoused they put us on the course of misinterpretations and a misconception of who our Mashiach and his Heavenly Father are. These misconceptions and misinterpretations lead us further away from the truth and ultimately further away from the Father who is the only true G-d. {{cite web}}: |archive-date= / |archive-url= timestamp mismatch; March 30, 2008 suggested (help)
Nadler, Sam (October 19, 2011). "How Can a Man Become God?". Charlotte, North Carolina: Word of Messiah Ministries. Retrieved May 29, 2012. Micah the prophet not only gives further detail about His Divine Nature, but also specifically where He would be born. "But you, Bethlehem Ephratah, little among the thousands of Judah, out of you will go forth for Me, one who will be ruler in Israel, whose goings forth have been from days of eternity" (Micah 5:2-v.1 in the Hebrew text). Micah clearly states that Israel's Ruler would not only be "born", in Bethlehem, but his "goings forth" would be from eternity (olam). That is, He who would be born in Bethlehem is God, the Eternal One!
"Our Mission and Message". First Fruits of Zion. 2010. p. 14. Retrieved September 9, 2010.
"Doctrinal Statement". Lev HaShem Messianic Synagogue. 2004. Retrieved August 17, 2010. We believe that Yeshua HaMashiach is the Jewish Messiah. "Therefore, the L-rd Himself will give you a sign: the virgin shall be with child and will give birth to a Son, and will call Him Immanuel (G-d with us)". Yeshayahu 7:14. We believe in His virgin birth conceived by the Ruach HaKodesh. We do not believe that a man can become G-d. "For a child is born to us, a Son is given to us, dominion will rest on his shoulders, and he will be given the name PELE-YOETZ, EL GIBBOR, AVI-AD SAR SHALOM (Wonderful Counselor, Mighty G-d, Father of Eternity, Prince of Peace)" Yeshayahu 9:6–7. "That in honor of HaShem (the Name), Yeshua took the form of humanity and that G-d has given Him the name above every name". Philippians 2:6–11
See Messiah#Christian view for further elaboration
Berkley, George E. (1997). "And Collapse…and Collapse". Jews. Boston, Massachusetts: Branden Books. pp. g. 129. ISBN 0-8283-2027-6. LCCN 9647021. A more rapidly growing organization is the Messianic Jewish Alliance of America which seeks to incorporate many of the trappings of Judaism with the tenets of Christianity. Its congregants assemble on Friday evening and Saturday morning, recite Hebrew prayers, and sometimes even wear talliot (prayer shawls). But they worship not just God but Jesus, whom they call Yeshua. {{cite book}}: Check |lccn= value (help); External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help); Unknown parameter |month= ignored (help)
"Messianic Beliefs". Beit Simcha. 2009. Retrieved June 7, 2012. To study the whole and authoritative Word of God, including the Tenach (Hebrew Scriptures) and the B'rit Chadasha (New Covenant) under the leading of the Holy Spirit
"Halakah and Messianic Judaism". Standards of Observance. New Haven, Connecticut: Messianic Jewish Rabbinical Council. 2011. Retrieved June 7, 2012. Within Tanakh, Jewish tradition has always regarded the Torah (the Pentateuch) as possessing unique authority in the development of Halakhah. While the Prophets and the Writings amplify and clarify the intent of the Torah, the Torah is always foundational in matters of Halakhah. In addition to Tanakh, we as Messianic Jews have another authoritative source for the making of halakhic decisions: the Apostolic Writings.…In addition, the Book of Acts and the Apostolic Letters provide crucial halakhic guidance for us in our lives as Messianic Jews.…They also provide guidelines relevant to other areas of Messianic Jewish Halakhah, including (but not restricted to) areas such as distinctive Messianic rites, household relationships, and dealing with secular authorities.…As Messianic Jews we affirm the special precedence given to Scriptural law in Rabbinic Halakhah. However, we also affirm the Scriptural character of the Apostolic Writings. While the Torah is foundational in relation to the teaching of Yeshua and the Shelichim (Apostles), the writings that record that teaching (the New Covenant Scripture) are also inspired, and they offer us an entirely reliable guide to the meaning and intent of the Mosaic Torah.
"Defining the Old and New Covenant". The Jerusalem Council. February 10, 2009. Retrieved June 7, 2012. The Torah is the full description of the Messiah, Yeshua ben Yosef mi'Netzaret. Thus by implication, and often by reference, the Torah of G-d (which he gave to Moses) is the Messiah, who is the Word of HaShem. Since the Torah is the Messiah in this sense that he is the Word of HaShem, then it is rightly said that he is also the Covenant G-d makes with all men.…When G-d makes his Covenant with us as sinners, which was made on that day with all who where "there" and "not there" in Deuteronomy 29:14-15, our inclination to sin caused us to break it the moment we sinned (and all have sinned in Adam). So then when G-d renews his Covenant with us (as a new regenerated man alive to the Messiah, the Torah) it is therefore to us, renewed, and to the new man (that is, we who are the righteous in Messiah) it is "new." Thus that is why it is called a "new" or "renewed" Covenant.…Brit Chadashah = Covenant Renewed
"Essential Statement of Faith". The Harvest: A Messianic Charismatic Congregation. 2010. Retrieved June 7, 2012. We believe that the Torah (five books of Moses) is a comprehensive summary of God's foundational laws and ways, as found in both the Tanakh and Apostolic Scriptures. Additionally, the Bible teaches that without holiness no man can see God. We believe in the Doctrine of Sanctification as a definite, yet progressive work of grace, commencing at the time of regeneration and continuing until the consummation of salvation. Therefore we encourage all believers, both Jews and Gentiles, to affirm, embrace, and practice these foundational laws and ways as clarified through the teachings of Messiah Yeshua.
- "About Halakha Shel HaDerech". JerusalemCouncil.org. Retrieved 2008-09-18. Accepted halakha follows the centrality of the written Torah as the final arbiter and standard for behavior and right living. Primary consideration is given to the teachings of the Messiah, Yeshua, and those of his immediate disciples. Other sources include traditional rabbinic Judaism, with emphasis on understandings and traditions accepted during the period of the Taanitic Sages (Jewish teachers that existed during the time of the 2nd Temple period), as well as accepted halakha practiced by the majority of the Israelite community today.
- "What is Torah?". FFOZ. Retrieved 2008-09-18. …there is undeniable value in reading and studying the Talmud and other rabbinic writings.
- Leman, Derek. "Why MJ Needs Talmud Study". Messianic Jewish Musings. Retrieved 2008-09-18. If we seriously believe that Messianic Judaism is a Judaism, and if Torah living is important to us, then there are a number of reasons why we must take on the difficult task of learning Talmud. In the first place, Talmud is a historical document without compare. In Talmud we find historical details about the life of Israel, the origins of customs, procedures from the Second Temple*, and so on. More than that, Talmud is a Jewish way of thought about subjects important from a Jewish frame of reference. It is a guide for Messianic Judaism in forming halakhah*, not as a book of halakhic decisions, but a guide to the kinds of questions that must be asked and the areas of life that require halakhic rulings.
- Kravitz, Chaia. "To Convert, or Not?". Messianic Jewish Online. Archived from the original on January 5, 2008. Retrieved 2008-09-18. As long as what one is following in the Talmud does not contradict the Torah or other Biblical books, God's inspired Word, then there is nothing wrong with following (it)...
- "Vayechi". Beit Shalom Messianic Synagogue. Archived from the original on January 5, 2008. Retrieved 2008-09-18. he Mishnah as a part of the Talmud, and the Talmuds, both Jerusalem and Babylonian, have much value for us. We see in many cases that what is said there is paralleled by Yeshua's words. And while we can learn from the Talmuds, we must be careful to not give their words the weight of the Scriptures. HaShem's Word from Genesis to Revelation is our ultimate authority. While there are many things in the Talmuds that we view as wonderful traditions, and even descriptions of the way to do certain things, we cannot give them the same level of authority as Scripture. So, with this in mind, realize that as I bring you certain portions from the Talmuds that they are here to help us understand what we already believe as shown in Scripture, and their words are not authoritative unless they are in full agreement with the written Torah.
^ "So, What Exactly is a Messianic Congregation?". RabbiYeshua.com. Kehilat Sar Shalom. 2001. Retrieved 2007-02-20. When we begin to study and observe Torah to become like Messiah, there are pitfalls we must avoid. One such pitfall is the study of Mishnah and Talmud (Rabbinic traditional Law). There are many people and congregations that place a great emphasis on rabbinic legal works, such as the Mishnah and the Talmud in search of their Hebrew roots. People are looking to the rabbis for answers on how to keep God's commands, but if one looks into the Mishnah and does what it says, he or she is not a follower of the Messiah. Or, if one looks into the Talmud and does what it says, he or she is not a follower of the Messiah – he or she is a follower of the rabbis because Rabbi Yeshua, the Messiah, is not quoted there.…Rabbinic Judaism is not Messianic Judaism. Rabbinic Judaism is not founded in Messiah. Rabbinic Judaism, for the most part, is founded in the yeast – the teachings of the Pharisees. Yeshua's teachings and the discipleship that He brought His students through was not Rabbinic Judaism. There is a real danger in Rabbinics. There is a real danger in Mishnah and Talmud. No one involved in Rabbinics has ever come out on the other side more righteous than when he or she entered. He or she may look "holier than thou" – but they do not have the life changing experience clearly represented in the lives of the believers of the Messianic communities of the first century.
Bernay, Adam J. (December 3, 2007). "Who we are". Beit-tefillah.com. Archived from the original on 2008-04-09. Retrieved 2007-12-20. "Orthodox Messianic" groups (they go by many names) teach that you must keep the commandments in order to be saved, and not just the commandments in the Scripture, but the traditional rules as coined by Judaism since the Temple was destroyed... essentially, they teach that we must keep Orthodox Judaism, but with the addition of Yeshua. We do NOT teach this in any way, shape, or form. Some of the traditions are right and good, and in keeping with the commandments. Others are not. Only by studying to show ourselves approved of God can we rightly divide the word of truth and discover how God calls us to live. {{cite web}}: External link in |publisher= (help)
The Jerusalem Council, a Global Association of Orthodox Jewish Believers, teaches "This is based on the premise that one can not add to nor take away from the Torah, as in Deut 13:1 ... This is also why one’s beliefs about Mashiach can not rest on one’s understanding of the Prophets and Writings alone (or any tradition derived therefrom), apart from the Torah!"
"The phrase sefer torah ("Book of the Law", occurs twenty times in the Tanakh, while there are no references whatsoever to an Oral Torah (torah she-be'al peh) in the entire Tanakh. As for the supposed hints to the Oral Torah within the Scriptures, all of them can be easily explained. What then will you follow: the sure and certain testimony of the written Word, or the traditions of men, no matter how beautiful those traditions might be? In many cases, the Talmudic interpretation of the Scriptures contradicts the plain sense of the Torah".
"The Torah in our usage never refers to the Talmud but, while we do not consider the Talmud or any other commentary on the Scriptures as the Word of G-d, we believe that the writings of Oral Tradition, such as the Talmud, the Mishnah, and the Midrash Rabbah, also contain further insight into the character of G-d and His dealings with His people".
^ "Mission, Vision, & Purpose of the Jerusalem Council". JerusalemCouncil.org. JerusalemCouncil.org. 2007. Retrieved 2007-12-23. Cite error: The named reference "JC2" was defined multiple times with different content (see the help page).
"Authoritative Sources in Halakhic Decision Making". Messianic Jewish Rabbinical Council. ourrabbis.org. 2007. Archived from the original on June 26, 2008. Retrieved 2008-01-07. In Jewish tradition as a whole, Scripture is of paramount importance and authority in the development of Halakhah. In principle, issues become "Halakhic" because they are connected to some area of life in which Scripture reveals certain authoritative norms. In addressing those issues, Scripture is not the only resource consulted. However, it is always the source of greatest sanctity. Thus, when Rabbinic literature distinguishes between laws that are d'oraita (biblically mandated) and those that are d'rabbanan (rabbinically mandated), precedence is always given to those that are d'oraita.
"In Search of Messianic Jewish Thought". GoogleCache. GoogleCache. 2007. Retrieved 2008-01-07. John Fischer affirms that Yeshua himself supported the traditions of the Pharisees which were very close to what later became rabbinic halacha. Messianic Jews today should not only take note of rabbinic tradition but incorporate it into Messianic Jewish halachah. The biblical pattern for Fischer is that "Yeshua, the Apostles, and the early Messianic Jews all deeply respected the traditions and devoutly observed them, and in so doing, set a useful pattern for us to follow". Citing Fischer, John, "Would Yeshua Support Halacha?" in Kesher: A Journal of Messianic Judaism, Albuquerque, New Mexico: UMJC, 1997, pp. 51–81.
Brad H. Young (1997). Paul the Jewish Theologian: A Pharisee among Christians, Jews, and Gentiles. Hendrickson Publishers. p. 1. ISBN 1-56563-248-6. Paul calls himself a Pharisee. We should listen to what Paul tells us about himself. In fact, there is no evidence anywhere in the New Testament, that he departed from his firm convictions as a Pharisee.
"Acts 23:6 NASB - But perceiving that one group were". Bible Gateway. Retrieved 2012-08-15.
Eisenbaum, Pamela 'Is Paul the Father of Misogyny and Antisemitism?
"Everything you need to grow a Messianic Synagogue" (PDF). pp. 5–6.
"Declare His glory among the nations, His marvelous works among all the peoples' and 'I have appointed thee a watchman unto the house of Israel; and when thou shalt hear a word at My mouth, thou shalt give them warning from Me. ... Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he took warning; and thou hast delivered thy soul".
Nadler, Sam (c. 2009). "Messianic Discipleship". Word of Messiah Ministries. pp. 37–38.
"Statement of Faith". Kehilat T'Nuvah. graftedin.com. 2007. Retrieved 2008-01-07. Just as the prophet Isaiah foretold (Isa. 56), Yahweh is gathering many from the nations to those whom He already gathered (Israel). Together these individuals comprise the universal church (covenant community of Yahweh). 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.
"Who Is A Jew? Messianic Style". Chaia Kravitz. MessianicJewishOnline.com. 2007. Archived from the original on August 11, 2007. Retrieved 2007-08-23. In Messianic Judaism, children are generally regarded as being Jewish with one Jewish parent. Since we are one in Messiah, both Jew and Gentile, there is not sharp division between the two groups. Therefore, if a Gentile has a heart for Israel and God's Torah, as well as being a Believer in Yeshua, and this person marries a Jewish Believer, it is not considered an "intermarriage" in the same way Rabbinic Judaism sees it, since both partners are on the same spiritual plane. Children born from this union are part of God's Chosen, just like the Gentile parent who has been grafted in to the vine of Israel through His grace.
"2.1 Identity". JerusalemCouncil.org. Archived from the original on June 10, 2008. Retrieved 2008-05-12.
"Jewish Status". Messianic Jewish Rabbinical Council. Archived from the original on September 28, 2007. Retrieved 2007-11-19.
^ "What are the Standards of the UMJC?". FAQ. Union of Messianic Jewish Congregations. 2004. Retrieved September 13, 2010. Yeshua is the Messiah promised to Israel in the Torah and prophets. Through His death, burial, and resurrection, He provided the atoning sacrifice that gives assurance of eternal life to those who genuinely trust in Him. Jewish people, along with all people, need the spiritual redemption that is only available in Messiah Yeshua, and need to put their trust in Him and His sacrificial work. {{cite web}}: Unknown parameter |month= ignored (help)
"The Case for Conversion: Welcoming Non-Jews into Messianic Jewish Space". Messianic Jewish Rabbinical Council. Archived from the original on September 28, 2007. Retrieved 2007-11-19.
One Law Movements; a Challenge to the Messianic Jewish Community January 28, 2005
One Law Movements A Response to Russ Resnik & Daniel Juster
MJAA position paper:The Ephraimite Error
"Supersessionism". nabion.org. Retrieved 8 December 2010.
Koziar, Pete. "Winds of Doctrine: Replacement Theology". messianicassociation.org. Retrieved 8 December 2010.
"Holiday Chart". Heartofwisdom.com. biblicalholidays.com. 2007. Retrieved 2007-08-23.
"Statement of Faith". Ctomc.ca. Retrieved 2012-08-15.
Matthew 5:17–19, Matthew 28:19–20, 1 John 3:4, Romans 3:3
"The Association of Messianic Congregations (AMC) homepage". Retrieved 8 December 2010.
"UMJC homepage". Retrieved 15 January 2011.
"Chosen People Ministries". Retrieved 15 January 2011.
"Coalition of Torah Observant Messianic Congregations (CTOMC) homepage".
"Union of Conservative Messianic Synagogues (UCMJS)".
"The International Alliance of Messianic Congregations and Synagogues (IAMCS) homepage".
"HaYesod homepage".
"Mission, Vision, & Purpose of the Jerusalem Council". JerusalemCouncil.org. JerusalemCouncil.org. 2007. Retrieved 2007-12-23. Our vision also 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; to provide guidance in issues that may conflict with the Sanhedrin, or in issues that contradict the primacy of the written Word of God, or in issues which may divide the Body of Messiah; to promote the unity of the Body of Messiah worldwide by Spirit-led direction through means of accountability, open dialogue, reasoned doctrine, and sound leadership; and to provide corporate and individual edification by providing apologetic, midrashic, and halakhic guidance for the Body of Messiah.
"Messianic Jewish Rabbinical Council Standards of Observance". ourrabbis.org. Messianic Jewish Rabbinical Council. 2010. Retrieved 2010-08-30. At that time a set of Messianic Jewish leaders from New England invited some of their colleagues from outside the region to join them in working on a common set of halakhic standards for themselves and their congregations. While other areas of Messianic Jewish life are of profound importance, such as worship, ethics, education, and social concern, we believed that halakhic standards had received far less attention than their place in Messianic Jewish life warranted.
- "what we do". jewsforjesus.org. Retrieved 2010-07-21. ur regular missionary work-street witnessing-by sending our own staff and plenty of volunteers on sorties (tract passing expeditions) four times a day for two hours at a time.…As some come to faith, we continue studying with them, providing discipleship lessons until the new Jewish believers are well grounded in a local congregation.
^ Reinckens, Rick (2002). "Frequently Asked Questions". MessianicJews. Info. Retrieved 2007-02-15.
"Shabbat". Archived from the original on 2008-01-27. Retrieved 2008-02-09.
^ Worshill, Ric (2008). "Why Messianic Jews Use Liturgy During Their Worship Services". Southern Baptist Messianic Fellowship. Retrieved May 14, 2012.
Worshill, Ric (2008). "Why Messianic Jews Use Liturgy During Their Worship Services". Southern Baptist Messianic Fellowship. Retrieved May 14, 2012. The purpose and reasons are obvious. There are three functions in the good work we do in Mashiach. When it is not about bringing others to Yeshua we should forget about it. If it is not about our gaining more of Yeshua in our lives, we must forget about it. If it is not about Yeshua we better forget about it. It is about Him, and service to Him. He is the giver of Salvation. We can do nothing except choose Life in Yeshua and yet He chose us first (John 15:6-17).
Feher, Shoshanah. Passing over Easter: Constructing the Boundaries of Messianic Judaism, Rowman Altamira, 1998, ISBN 978-0-7619-8953-0, p. 20 The Messianic movement has eliminated the elements of Christian worship that cannot be directly linked to their Jewish roots. Communion is therefore associated with Passover, since the Eucharist originated during Ushua’s Last Supper, held at Passover. In this way, Passover is given a new, Yshua-centered meaning.
"Holidays". Archived from the original on 2008-01-27. Retrieved 2008-02-09.
"Kashrut". Archived from the original on January 27, 2008. Retrieved 2008-02-09.
"For those beyond childhood claiming Jewish identity, other public acts or declarations may be added or substituted after consultation with their rabbi". Retrieved September 22, 2010.
Carol Harris-Shapiro Messianic Judaism: a rabbi's journey through religious change in 1999 "However, not all Messianic believers are Jews. Nothing is as problematic as the large numbers of Messianic Gentiles in the movement. To claim Jewish identity when one is not Jewish oneself adds another layer of struggle: "We are Jews!"
Brown Answering Jewish Objections to Jesus p12 2000
"Competing Trends In Messianic Judaism: The Debate Over Evangelicalism | Issue 18". Kesher Journal. Retrieved 2012-08-15.
Dan Cohn-Sherbok Messianic Judaism 2000 p161 "For Gentile Christians, baptism is perceived as a means of entering into the body of Christ. Within Messianic Judaism, however, immersion is understood as a religious act symbolizing the believer's commitment to Yeshua: the faithful are "
"Jewish Conversion Process". JerusalemCouncil.org. February 10, 2009. Retrieved August 18, 2010. The process of Jewish Conversion is: 1. Repent by keeping the Covenant (Return to the Torah, get circumcised if male, and commit to the Torah).…2. Believe Yeshua is the Messiah, and that he is coming as the King (Obey everything He commands, which is the Torah).…3. Be immersed in the name of Yeshua, witnessed by others (Go through a mikveh in his name).
"The Case for Conversion: Welcoming Non-Jews into Messianic Jewish Space". OurRabbis.org. OurRabbis.org. 2008. Archived from the original on March 29, 2008. Retrieved 2008-04-02.
http://books.google.com/books?id=oZiScvbS6-cC&lpg=RA1-PA194&dq=When%20the%20term%20resurfaced%20in%20Israel&pg=RA1-PA200#v=snippet&q=origins%20messianic&f=false%7C author=Ariel, Yaakov |title=The unique Culture of Messianic in "Introduction to New and Alternative Religions in America” |publisher= Harcourt Education,Greenwood Publishing Group| date=Oct 1, 2006)| ISBN=0313050783= page=200
Shapiro Messianic Judaism: a rabbi's journey through religious change in America. p106
http://books.google.com/books?id=oZiScvbS6-cC&lpg=PR1&pg=RA1-PA208#v=onepage&q&f=false%7C author=Ariel, Yaakov |title=The unique Culture of Messianic in "Introduction to New and Alternative Religions in America” |publisher= Harcourt Education,Greenwood Publishing Group| date=Oct 1, 2006)| ISBN=0313050783= page=208
"Joel Chernoff". Lamb Messianic Music. 2006.
"Ted Pearce Official site".
The Feast of Tabernacles CD.
"Kadosh". allthelyrics.com. Retrieved 8 December 2010.
The Watchman CD. Retrieved 10-12-2010. {{cite book}}: Check date values in: |accessdate= (help)
Peter J. Tomson, Doris Lambers-Petry The image of the Judaeo-Christians in ancient Jewish and Christian ... 2003 p292 "From outside the movement hostile criticism of Messianic Judaism was voiced by such bodies as the Fellowship of Christian Testimonies to the Jews. At their annual conference from 16 to 19 October 1975 a resolution was passed condemning "
A dictionary of Jewish-Christian relations - Page 97 Dr. Edward Kessler, Neil Wenborn - 2005 "Messianic Jews in Israel who accept Yeshua (Hebrew for Jesus) as the Messiah are supported, when they meet with hostility, by CMJ/ITAC. In the 1980s CMJ gave some support to evangelistic campaigns by Jews for Jesus,"
^ Simmons, Shraga (March 6, 2004). "Why Jews Don't Believe in Jesus". Aish HaTorah. Retrieved September 13, 2010.
- Ariel, Yaakov (2005) . "Protestant Attitudes to Jews and Judaism During the Last Fifty Years". In Robert S. Wistrich (ed.) (ed.). Terms of survival: the Jewish world since 1945 (Digital Printing ed.). New York, New York: Routledge. pp. g. 343. ISBN 0-415-10056-9. LCCN 9422069. Evangelical Christians are engaged in aggressive and extensive missionary activity among Jews. Among other results, this has given rise to groups of 'Messianic Jews', of which 'Jews for Jesus' is the most outstanding example. These are actually Jews who have adopted the evangelical Protestant faith and its precepts. {{cite book}}: |editor= has generic name (help); Check |lccn= value (help)
- Simmons, Shraga. "Messianic Jews, Buddhist Jews". Ask Rabbi Simmons. About.com. Retrieved 2007-02-14. Yet there are limits to pluralism, beyond which a group is schismatic to the point where it is no longer considered Jewish. For example, everyone considers Messianic Judaism and belief in Buddha as outside of the Jewish sphere.
- Schoen, Robert (2004). "Jews, Jesus, and Christianity". What I Wish My Christian Friends Knew about Judaism. Chicago: Loyola Press. pp. g. 11. ISBN 0-8294-1777-X. LCCN 200324404. The Jewish people believe that when the Messiah comes there will be an end to world suffering.…Jews do not believe, therefore, that the Messiah has come, and they do not recognize Jesus as their savior or as the Son of God. {{cite book}}: |access-date= requires |url= (help); Check |lccn= value (help); External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help); Unknown parameter |month= ignored (help)
- "Messianic Judaism: A Christian Missionary Movement". Messiah Truth Project. Retrieved 2007-02-14. Messianic Judaism is a Christian movement that began in the 1970s combining a mixture of Jewish ritual and Christianity. There are a vast and growing numbers of these groups, and they differ in how much Jewish ritual is mixed with conventional Christian belief. One end of the spectrum is represented by Jews For Jesus, who simply target Jews for conversion to Christianity using imitations of Jewish ritual solely as a ruse for attracting potential Jewish converts. On the other end are those who don't stress the divinity of Jesus, but present him as the "Messiah." They incorporate distorted Jewish ritual on an ongoing basis.
- Ariel, David S. (1995). "The Messiah". What do Jews believe?: The Spiritual Foundations of Judaism. New York, New York: Schocken Books. pp. g. 212. ISBN 0-8052-4119-1. LCCN 943550. The Jews of the first centuries of the Common Era believed the Messiah had not yet come, while the followers of Jesus—strongly influenced by contemporary Jewish messianism—asserted that he was the Messiah. The belief that the Messiah has arrived and that he is Jesus is the teaching that most acutely divides Judaism from Christianity. {{cite book}}: Check |lccn= value (help)
- Nuesner, Jacob (2000) . "Come, Let us Reason Together". A Rabbi Talks With Jesus. Donald H. Akerson (forward) (Revised ed.). Canada: McGill-Queen's University Press. pp. 3–4. ISBN 0-7735-2046-5. LCCN 2001339789. I write this book to shed some light why, while Christians believe in Jesus Christ and the good news of his rule in the kingdom of Heaven, Jews believe in the Torah of Moses and form on earth and in their own flesh God's kingdom of priests and the holy people. And that belief requires faithful Jews to enter a dissent at the teachings of Jesus, on the grounds that those teachings at important points contradict the Torah. Where Jesus diverges from the revelation by God to Moses at Mount Sinai, he is wrong, and Moses is right. {{cite book}}: |access-date= requires |url= (help); External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help); Unknown parameter |month= ignored (help)
- Schiffman, Lawrence H. (1993). "Meeting the Challenge: Hebrew Christians and the Jewish Community" (PDF). Jewish Community Relations Council of New York. Archived from the original (PDF) on November 7, 2006. Retrieved 2007-02-14. Though Hebrew Christianity claims to be a form of Judaism, it is not. It is nothing more than a disguised effort to missionize Jews and convert them to Christianity. It deceptively uses the sacred symbols of Jewish observance…as a cover to convert Jews to Christianity, a belief system antithetical to Judaism.…Hebrew Christianity is not a form of Judaism and its members, even if they are of Jewish birth, cannot be considered members of the Jewish community. Hebrew Christians are in radical conflict with the communal interests and the destiny of the Jewish people. They have crossed an unbreachable chasm by accepting another religion. Despite this separation, they continue to attempt to convert their former coreligionists.
- Balmer, Randall Herbert (2004). "Messianic Judaism". Encyclopedia of evangelicalism (Rev. and expanded ed.). Waco, Texas: Baylor University Press. pp. 448–449. ISBN 1-932792-04-X. LCCN 2004010023. Retrieved 2007-02-14. Messianic Jewish organizations, such as Jews for Jesus, often refer to their faith as fulfilled Judaism, in that they believe Jesus fulfilled the Messianic prophecies. Although Messianic Judaism claims to be Jewish, and many adherents observe Jewish holidays, most Jews regard Messianic Judaism as deceptive at best, fraudulent at worst. They charge that Messianic Judaism is actually Christianity presenting itself as Judaism. Jewish groups are particularly distressed at the aggressive evangelistic attempts on the part of Messianic Jews. {{cite encyclopedia}}: Unknown parameter |month= ignored (help)
Opposition to Messianic Judaism from the Jewish community by Robinson, B. (Ontario Consultants on Religious Tolerance)
"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.""Audit of Antisemitic Incidents. Missionaries and Messianic Churches". 1998.
Singer, Tovia (2006). "About Us". Outreach Judaism. Retrieved 2010-12-18. Outreach Judaism is an international organization that responds directly to the issues raised by missionaries and cults, by exploring Judaism in contradistinction to fundamentalist Christianity.
Yonke, David (February 11, 2006). "Rabbi says Messianic Jews are Christians in disguise". The Blade. Toledo, Ohio.
Rabbi David Berger, Dabru Emet - Some Reservations about a Jewish Statement on Christians and Christianity
Schochet, Jacob Immanuel (July 29, 1999). "Judaism has no place for those who betray their roots". Canadian Jewish News. For a Jew, however, any form of shituf is tantamount to idolatry in the fullest sense of the word. There is then no way that a Jew can ever accept Jesus as a deity, mediator or savior (messiah), or even as a prophet, without betraying Judaism.
Grudem, Wayne A. (1994). "The Atonement". Systematic theology: an introduction to biblical doctrine (Google Books). Grand Rapids, Mich.: Zondervan. p. 569. ISBN 978-0-310-28670-7. OCLC 29952151. Retrieved September 13, 2010. Jesus understood that God's plan of redemption . . . made it necessary for the Messiah to die for the sins of his people. {{cite book}}: External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
^ Myers, Calev (April 16, 2008). "Justice in Israel". Jerusalem Institute of Justice, and organization supporting the rights of "Israeli Evangelical believers, Messianic Jews and families of mixed (Jewish-Christian) marriages". Retrieved 2008-04-24. In a landmark decision today, the Supreme Court of Israel ratified a settlement between twelve Messianic Jewish believers and the State of Israel, which states that being a Messianic Jew does not prevent one from receiving citizenship in Israel under the Law of Return or the Law of Citizenship, if one is a descendent of Jews on one's father's side (and thus not Jewish according to halacha). This Supreme Court decision brought an end to a legal battle that has carried on for two and a half years. The applicants were represented by Yuval Grayevsky and Calev Myers from the offices of Yehuda Raveh & Co., and their legal costs were subsidized by the Jerusalem Institute of Justice. There is a growing trend, today, to use the term Messianic Believers, which solves the objections of Jews and makes the movement more 'accessible' to Gentiles as well, who make up a significant proportion of those who attend Messianic fellowships. This is important because some fellowships under the heading Messianic Judaism, do not actually have any Jews as members and the title does not, therefore, reflect the reality on the ground.
"Israeli Court Rules Jews for Jesus Cannot Automatically Be Citizens". The New York Times. Associated Press. December 27, 1989. Retrieved August 13, 2010. Messianic Jews are not entitled to automatic Israeli citizenship, Israel's Supreme Court has ruled, concluding that their belief that Jesus was the Messiah makes them Christians instead of Jews. The ruling, published in Israeli newspapers today, supported Orthodox religious interpretations of the state's 1950 Law of Return. The law forms the basis of Jewish immigration to Israel. The law and its subsequent amendments define a Jew as a person born to a Jewish mother or who converts to Judaism and professes no other faith. Orthodox politicians have long sought a more precise definition, and the court's Christmas Day ruling has resolved one issue. The 100-page decision said that belief in Jesus made one a member of another faith and ineligible for automatic Israeli citizenship, The Jerusalem Post, Hadashot and Yediot Ahronot reported.…"Messianic Jews attempt to reverse the wheels of history by 2,000 years," Justice Elon wrote in a passage quoted by the Israeli newspapers. "But the Jewish people has decided during the 2,000 years of its history" that Messianic Jews "do not belong to the Jewish nation and have no right to force themselves on it. Those who believe in Jesus are, in fact, Christians."
Izenberg, Dan (April 22, 2008). "Court applies Law of Return to Messianic Jews because of fathers". The Jerusalem Post. Retrieved 2008-04-24. An article published in the Baptist Press after the High Court ruling was handed down maintained that the court had ruled that 'the Messianics should receive equal treatment under the Israeli Law of Return, which says that anyone who is born Jewish can immigrate from anywhere in the world to Israel and be granted citizenship automatically.' But, as was explained to The Jerusalem Post by a legal assistant to Myers, this is apparently a misunderstanding of the ruling, which determined that the petitioners were entitled to automatic new immigrant status and citizenship precisely because they were not Jews as defined by the Law of Return, but rather because they were the offspring of Jewish fathers.
"Messianic Jews Claim Victory in Israeli Court". CBNnews.com. April 18, 2008. Retrieved March 12, 2012. The Supreme Court of Israel ruled Wednesday that being a Messianic Jew cannot prevent Israeli citizenship if the Jewish descent is from the person's father's side.
"2008 Report on International Religious Freedom – Israel and the occupied territories". Bureau of Democracy, Human Rights, and Labor, US Government. Retrieved 2008-09-29.
Wagner, Matthew. "US report: Rise in violence against Messianic Jews and Christians". The Jerusalem Post. Archived from the original on 2010. Retrieved 2008-09-26. {{cite web}}: Check date values in: |archivedate= (help)
Chris Mitchell. "Suspect Arrest Announced in Ami Ortiz Case - Inside Israel - CBN News - Christian News 24-7". CBN.com. Retrieved 2012-08-15.
Azulai, Yuval (October 3, 2009). "איך נלחם ארגון "יד לאחים" ביהודים המשיחיים? רמז: כל האמצעים כשרים[[Category:Articles containing Hebrew-language text]]". Haaretz (in Template:He icon). Retrieved August 10, 2010. {{cite web}}: URL–wikilink conflict (help); Unknown parameter |trans_title= ignored (|trans-title= suggested) (help)CS1 maint: unrecognized language (link)
"US Navy Tells Messianic Jewish Chaplain He Must Wear Cross". The Yeshiva World News. December 23, 2008. Retrieved August 10, 2010.
Tokajer, Eric (December 29, 2008). "Messianic Jew Barred from Serving as Jewish Chaplain by US Navy". Pensacola, Florida: Messianic Daily News. Archived from the original on May 26, 2009. Retrieved August 10, 2010.

External links

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General

The Jerusalem Council – Messianic Beit Din Global Forum for Messianic Judaism, Messianic Halakha, and Torah Study
Messianic Jewish Rabbinical Council UMJC's Messianic Halakha development organization
Basics of Messianic Judaism
Fundamentals of Messianic Jewish Theology A study in the basics of Messianic Jewish theology by a congregation in Orange, California.

Denominations

UMJC Union of Messianic Jewish Congregations A major Messianic denomination
IAMCS The International Alliance of Messianic Congregations and Synagogues
The Southern Baptist Messianic Fellowship Messianic fellowships aligning with the Southern Baptist Convention
Association of Messianic Congregations

Hebrew roots

Hebrew for Christians A Hebrew language site geared toward Christians

Criticism

Messiah Truth — critical of Messianic missionary outreach
Can a Jew believe in Jesus? chabad.org
Is The Christian Movement Called "Messianic Judaism" a Form of Judaism? jewsforjudaism.org

Christianity

Bible
(Scriptures)

Foundations

History
(timeline)
(spread)

Early Christianity	Jesus in Christianity Nativity Baptism Ministry Sermon on the Mount Parables Miracles Great Commandment Crucifixion Resurrection Great Commission Apostles Church fathers Apostolic fathers
Great Church	Ante-Nicene period Late antiquity Constantine First seven ecumenical councils Nicaea I Chalcedon State church of the Roman Empire Christian biblical canon
Middle Ages	Monasticism Papal States East–West Schism Investiture Controversy Crusades Age of Discovery
Modern era	Protestant Reformation Catholic Reformation Thirty Years' War Enlightenment French Revolution Relations with Islam Influences

Denominations
(list, members)

Western	Catholic Old Catholic Independent Catholic Protestant Adventist Anabaptist Anglican Baptist Charismatic Evangelical Holiness Lutheran Methodist Pentecostal Quakers Reformed Western Rite Orthodoxy
Eastern	Eastern Orthodox Church Oriental Orthodox (Miaphysite) Church of the East (Nestorian) Eastern Catholic
Restorationist	Jehovah's Witnesses Latter Day Saint movement Iglesia ni Cristo

Theology

God
- Trinity
- Father
- Son
- Holy Spirit
Christology
Nicene Creed
Tradition
Original sin
Salvation
Born again
Liturgy
Worship
Mariology
- Theotokos
Saints
Angel
Ecclesiology
Sacraments
Mission
Ablution
- Hygiene

Philosophy

Other
features

Culture	Architecture Architecture of cathedrals and great churches Art Jesus Mary Trinity God the Father Holy Spirit Education Catechism Flag Literature Music Mythology Pilgrimage Popular piety Church buildings Cathedrals Role in civilization
Movements	Crusading movement Anarchism Charismatic Democracy Environmentalism Existentialism Fundamentalism Liberation Left/Right Mysticism Pacifism Prosperity Traditionalist Catholicism
Cooperation	Christendom Ecumenism Charta Oecumenica World Council of Churches World Evangelical Alliance Nondenominationalism
Related	Anti-Christian sentiment Christian universalism Criticism Cultural Christians Persecution Relations with other religions Unlimited atonement

v t e New religious movements
Major groups	Adi Dharm/Brahmoism Adventism CoG7 SDA Aetherius Society Ahmadiyya Lahore Ahmadiyya Ananda Marga Ancient Mystical Order Rosae Crucis Anthroposophy Antoinism Armstrongism Bábism Baháʼí Faith Bible Students/Jehovah's Witnesses Black Hebrew Israelites Brahma Kumaris Branch Davidians Brotherhood of the Cross and Star Caodaism Chabad Noahidism Charismatic Christianity Pentecostal (Oneness) Charismatic Neo-charismatic Chinese salvationist religions Chinmaya Mission Christadelphians Christian Science Church of Divine Science Church of Scientology Church of the Guanche People Creativity Discordianism Falun Gong The Family International Friends of Man Fourth Way Fung Loy Kok Goddess Godianism Heaven's Gate Humanistic Judaism Iglesia ni Cristo International Peace Mission movement ISKCON Invitation to Life Jewish Renewal Kingdom of Jesus Christ Kopimism Latter Day Saints/Mormonism Maha Bodhi Society Messianic Judaism Modern paganism Druidry Heathenry Rodnovery Moorish Science Temple of America Nation of Islam New Acropolis New Apostolic Church The New Church New Confucianism New Kadampa Tradition New Thought Religious Science Unity Church Nuwaubian Nation Oomoto Opus Dei Palmarian Catholic Church Peoples Temple Pilgrims of Arès Prathyaksha Raksha Daiva Sabha The Process Church Raëlism Rajneesh movement Ramakrishna Mission Rastafari Risshō Kōsei Kai Sahaja Yoga Sant Mat Radha Soami Santa Muerte Santo Daime Satanism LaVeyan Church of Satan Temple of Set The Satanic Temple Theistic Joy of Satan Ministries Sathya Sai Baba Shakers Shambhala Buddhism Shri Ram Chandra Mission Soka Gakkai Spiritualism Spiritism Sukyo Mahikari Tenrikyo Thelema Theosophy Theosophical Society Transcendental Meditation True Buddha School Twelve Tribes communities Unarius Academy of Science Unification Church Unitarian Universalist Association United Submitters International Universal Church of the Kingdom of God Universal White Brotherhood Vipassana movement Eastern Lightning The Way International Weixinjiao Wicca Word of Faith World Mission Society Church of God
Notable figures	Mirza Ghulam Ahmad Noble Drew Ali Marshall Applewhite Michael Angelo Aquino Herbert W. Armstrong Shoko Asahara Sri Aurobindo Báb Sathya Sai Baba Baháʼu'lláh Alice Bailey Chinmayananda Saraswati David Berg Helena Blavatsky Sri Chinmoy Aleister Crowley Mary Baker Eddy Josemaría Escrivá Louis Farrakhan Charles Fillmore Kelsang Gyatso Hak Ja Han L. Ron Hubbard Li Hongzhi David Koresh Anton LaVey Jorge Ángel Livraga Rizzi Lu Sheng-yen Maharishi Mahesh Yogi Meher Baba Nikkyō Niwano Sun Myung Moon Elijah Muhammad Nakayama Miki A. C. Bhaktivedanta Swami Prabhupada Phineas Parkhurst Quimby Raël Rajneesh Ramakrishna Prem Rawat Helena Roerich Charles Taze Russell Joseph Franklin Rutherford Ahn Sahng-hong Prabhat Ranjan Sarkar Menachem Mendel Schneerson Shiv Dayal Singh Joseph Smith Nirmala Srivastava Emanuel Swedenborg Rudolf Steiner Joseph W. Tkach Chögyam Trungpa Ellen G. White Poykayil Yohannan
By region	Pacific Northwest
Concepts	African-initiated church Buddhist modernism Chabad messianism Christian denomination Classifications of religious movements Conspiracy theories Cult Cybersectarianism Doomsday cult Heresy Hindu reform movements In-group favoritism Japanese new religions Neoshamanism New Age Open-source religion Polytheistic reconstructionism Prosperity theology Religious conversion Religious syncretism Schism Sect Self religion Spiritual evolution UFO religion
Public education	CESNUR INFORM (Information Network Focus on Religious Movements) World Religions and Spirituality Project
Scholarship	Academic study of new religious movements Anthropology of religion History of religion Journal of Contemporary Religion Nova Religio Philosophy of religion Psychology of religion Religious studies Sociology of religion When Prophecy Fails
Opposition	Anti-cult movement Christian countercult movement Anti-Mormonism Persecution of Ahmadis Persecution of Baháʼís Persecution of Falun Gong Persecution of Jehovah's Witnesses Persecution of Rastafari Religious discrimination against modern pagans
Lists	Academic study In popular culture New religious movements

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