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For articles on messianic beliefs within Judaism, see the entries on Jewish eschatology and Jewish Messiah.

Messianic Judaism is a religious movement, composed of faith groups that are mainly attended by ethnic/cultural Jews. They differ from Reform, Conservative, Orthodox and Ultra-Orthodox Jews over their beliefs about the Messiah. Most Jews believe that the Messiah has yet to come; Messianic Jews believe that Yeshua( Jesus) of Nazareth was the expected Messiah. Messianic Judaism is a Judaism, and not a cosmetically altered "Jewish-style" version of what is extant in the wider Christian community.

History

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

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

Organization and beliefs

The organized Messianic Movement consists of congregations in at least 35 states of the United States and four provinces of Canada. Global membership includes at least 18 countries.

The Messianic Movement comprises many streams, each with its own views and emphases, but in general all consider it important to express their belief in Jesus in a way consistent with their Jewish culture. The Messianic Movement as a whole can be seen as a mixed-continuum, with some Messianic organizations drawing more heavily from Jewish tradition, and others from Christian sources, in varying degrees.

Many Messianic Jews trace their spiritual roots to the period of Jesus of Nazareth's time before his resurrection, citing that most of his followers were Jewish before then. The body of believers began to include non-Jewish (Gentile) believers in the period which Luke the Physician wrote Acts of the Apostles. Around the time of Constantine, though, the Jewish followers of the Christian way were excluded from mainstream Christianity and after much persecution, all but disappeared. Anti-semitism in protestant denominations is sometimes attributed to Martin Luther's frustration at the Jews not becoming followers of Jesus at the time of his 95 theses.

The "Torah"-pole

Some within the Messianic movement make a determined effort to cling not only to Jewishness, but also to Judaism, while Asserting the Messiahship of Yesua (Jesus). Adherents of this religion often consider Gentile Christianity to be an irrelevance; except on the question of who Jesus is, they regard themselves as having more in common with Judaism than with Christianity. They strictly observe the Sabbath and the dietary laws (Kashrut) of the Tanakh. Many of the number that follow this mindset ignore, and even oppose, celebration of such Christian festivals as Christmas and Easter because of their origination in Gnosticism and Paganism.

Aside from differences over the necessity of Torah observance, some of these groups have also adopted views of Jesus that would not be acceptable to most other Messianic groups. Some small movements believe that Jesus was the Messiah, but do not accept that he was God. Some do not accept the Trinity as they do not believe that the Holy Spirit was a being but rather a force, while others also believe that Jesus was the Father in the flesh, though these are in the minority. They also tend to believe Jesus never intended to found another faith (Christianity). Others go further, accepting Jesus only as a human prophet, not as Messiah or God, which is not truly Messianic Judaism.

The Evangelical pole

Some Messianic believers are much more comfortable with the Evangelical Christian tradition, although they express it with a Jewish flavor Their theology, as reflected in their statements of faith, is solidly within the ambit of Evangelical Christianity. They believe in the inerrancy of the New Testament, salvation by grace through faith in Jesus alone, the divinity of Jesus whom they believe is Christ, and the Trinity. Apart from Jewish terminology and cultural practices, believers of this school have a much closer affinity to Evangelical Christianity than to any recognized branch of Judaism. They regard observance of the Sabbath and the Jewish dietary laws as entirely optional, although many of them do in fact try to observe them as an expression of their Jewish identity. This stream of Messianic Judaism has much in common with the beliefs of Hebrew Christians, although they regard themselves part of the organized Messianic Movement, whereas Hebrew Christians, for the most part, do not.

The mainstream Messianic movement

The two largest Messianic organizations, the Messianic Jewish Alliance of America (MJAA) and the Union of Messianic Jewish Congregations (UMJC), accept from both Jewish and Christian sources anything they see as scripturally verifiable. The writings of theologians Dan Juster, and Paul Liberman two of the founders of the UMJC, and especially of David H. Stern have helped shape the direction of the mainstream of the Messianic Movement: Evangelical and Trinitarian in doctrine, but drawing heavily on Jewish sources to interpret the B'rit Chadasha (New Testament) as well as the Tanakh (Old Testament).

Messianics share with most Evangelical and Pentecostal Christians a belief that Jesus will someday return to the earth and establish his kingdom here. Much more widespread among Messianics than other Evangelicals, however, is the belief that the return of Jesus is dependent on his acceptance by the Jewish people. Many Messianics (though not all) interpret Matthew 23:39 ("I tell you, you will not see me again until you say, 'Blessed is he who comes in the name of the Lord'") to mean that the Jewish people, or at least a very significant number of them, must believe in Jesus as the Messiah before he can come back.

A growing interest among some streams of Messianic Judaism is evangelism among gentiles, as well as Jews, in order to fulfill what they believe was God's original purpose for the Jewish people, to be God's model people and reveal the knowledge of the true God to the whole world. This also reflects an increasing attraction on the part of Gentiles to the Messianic movement. Some are attracted because they are in a relationship with a Jew and feel the movement is a "compromise" between Judaism and Christianity, but many are devout Christians who feel that the movement is a way to better appreciate the Hebrew roots of Christianity while still maintaining their faith.

Religious practices

It has been suggested that this article be merged into Messianic Religious Practices. (Discuss)

The following practices are common among Messianic Congregations. They reflect an effort to express their faith in Jesus as messiah within Judaism.

Many Messianic Jews do not use the "Christian" label. Some make this choice because of its negative connotations to the Jewish community and some because they prefer to label themselves in a manner that reflects their Jewish identity. Still others reject this label because their worship, practices, and observances bear little resemblance to those of Christianity.

Messianic Jews refer to Jesus and to apostles by what they believe to be their Hebrew names. Thus, Jesus is called Yeshua, John is called Yochanan, Paul is called Sha'ul, James is called "Ya'akov", and Peter is called "Shimon Kepha", etc.

They call their places of worship congregations, kehilot (Hebrew for congregations), synagogues, shuls, or Beit Knesset rather than churches.

They call their clergy rabbis or teachers or "Congregational Leaders" rather than priests, ministers or Reverends.

Worship services are generally held on Friday evenings and Saturday, rather than Sunday, as they recognize that "HaShem” blessed only the seventh day as a day to be set apart for Him by both Jewish and Gentile.

They typically display Menorahs and Stars of David rather than crosses.

Many use Hebrew Torah scrolls in their services.

Many wear kippot (Jewish head coverings), prayer shawls and tzitzit.

They recite (or Chant) traditional Jewish prayers such as the Shema, Amidah, and Kaddish, among others.

Messianic Jews celebrate Jewish festivals, including Pesach, Hanukkah, Rosh HaShanah, and Yom Kippur, among others. However many of them celebrate a Christian version of these holidays, in which Jesus is the main focus. For example, see Passover (Christian holiday)

Although some individuals may celebrate Christmas, Easter, etc., holidays added by the gentile Church are not officially recognized by Messianic Judaism.

Many use the term "Hebrew Scriptures" for what is called the Old Testament, and the term the "Apostolic Writings" or the Hebrew term "Brit Chadasha" (meaning "New Covenant") to describe the “New Testament”

They practice "believers only" baptism (no infant baptism) and only by immersion. They recognize a prior Christian immersion baptism if the person was a believer when baptized. They sometimes refer to Baptism by the term mikvah, referring to the Jewish ritual bath.

Many Messianic Jews observe the Jewish dietary laws (kashrut). Among some Messianic groups (but not all), this is compulsory; it is held that the laws of kashrut are still God's will for Jews today. There is debate about the applicability of 'kashrut' for gentiles.

Boys become bar mitzvah and girls become bat mitzvot.

They perform the brit milah (covenant of circumcision) for Jewish male babies.

Some congregations allow Gentiles to join without Circumcision (see Acts 15), but the question of gentiles becoming Messianic Jews within/after joining Messianic Judaism is widely debated. Such conversions, where conducted, require circumcision.

Some Messianic congregations scrupulously avoid many traditional Christian terms that evoke negative emotional reactions among Jews and substitute neutral terms, e.g., Christ (Messiah), church (congregation, ke-hi-lah, shul), Cross (tree, execution stake), crucifixion (death, execution), crucified (executed, put to death, nailed to the tree, hanged on a tree) Jesus (Yeshua), Old Testament (Tanakh), New Testament (Brit Chadasha), Trinity (triunity), Holy Spirit (Ruach HaKodesh), Jehovah (Hashem), gospel (good news), evangelize (tell the good news). Other congregations use both Christian and Messianic terminology in roughly equal amounts.

Messianic Judaism or Hebrew Christianity?

Many Jewish converts to Christianity do not consider themselves "Messianic Jews". Protestant and Catholic churches may have Jewish converts among their members, but these members self-identify as Christians. They are also sometimes referred to as Jewish Christians, Hebrew Christians, or Christian Jews. The term "Messianic Jew" is used predominantly to refer to those affiliated with organizations or congregations that claim to be specifically part of the self-described Messianic Jewish movement.

Messianic Jews consider their primary identity to be "Jewish" and belief in Jesus to be the logical conclusion of their "Jewishness". They try to structure their worship according to Jewish norms, and generally follow some parts of Jewish law. Many (but by no means all) do not use the label "Christian" to describe themselves.

Hebrew Christians identify themselves primarily as Christians. They are (mostly) members of Protestant and Catholic congregations, generally do not practice any aspects of Jewish law, and are typically assimilated culturally into the Christian mainstream, although they retain a strong sense of their Jewish identity which they, like Messianic Jews, strongly desire to pass on to their children. Though the boundary between the two movements is blurred, because of their differences they are often treated separately.

Critics of the Messianic movement

While some Messianic Jews are possibly ethnically Jewish (and as such would be considered Jews even by traditional Jewish standards), Messianic Judaism is not recognized as a legitimate form of Judaism by recognized Jewish organization or leaders. Mainstream Jewish denominations and organizations hold that Messianic Jews are not practicing Judaism, but Protestant Christianity. Messianic Judaism is held to be non-Jewish by Reform, Orthodox, Conservative, and Reconstructionist Judaism. Most Jewish groups consider the movement to be an evangelizing tool created and supported by larger Christian denominations.

Many Messianic leaders are ordained clergy of various Christian denominations and a number of the Messianic clergy have no ethnic connection to Judaism. A growing list of Christian denominations, such as the Southern Baptist Convention and the Assemblies of God movement, actively participate in establishing Messianic congregations as part of their efforts to evangelize the Jewish people. At the present time, more than ten different Christian denominations count Messianic congregations as members of their denomination. These congregations almost by definition begin at the far evangelical pole (if they can be considered Messianic at all), but often move towards the Torah pole. Some Christians, mostly liberal, feel that Messianic groups are guilty of false advertising. In 1977, for example, the Board of Governors of the Long Island Council of Churches (New York) accused Jews for Jesus of "engaging in subterfuge and dishonesty," and of "mixing religious symbols in ways that distort their essential meaning." The Jews for Jesus organization filed a lawsuit, which was ultimately rejected, against the 600-member council in the New York State Supreme Court in Manhattan. (The New York Times, July 2, 1977). (In New York State, a Supreme Court is a general trial court equivalent to a District Court in most other states.)

Another organization critical of the Messianic Movement is the Interfaith Conference of Metropolitan Washington. In 1997 this group, comprising liberal Christian, as well as Jewish and Muslim leaders, put out a strongly worded statement, condemning the proselytization efforts of the Messianic Movement. Most Evangelicals reject the criticism and defend evangelism among Jews.

Some Evangelicals, however, have criticized the Messianic Movement on entirely different grounds. Some consider the movement to be "too Jewish" for holding on to parts of the Old Testament that many Christians believe are not applicable today. This criticism is not widespread in Evangelical circles, but appears to be growing, especially as the movement defines itself as a Judaism.

Supporters within secular Judaism

Reconstructionist Rabbi Carol Harris-Shapiro wrote in her book Messianic Judaism that it could be considered an authentic branch of Judaism. Reform Rabbi Dan Cohn-Sherbok, editor of Voices of Messianic Judaism: Confronting Critical Issues Facing a Maturing Movement, also regards it as a valid form of Judaism. However, their work has failed to win any acceptance among their denominations, or among the wider Jewish community, and indeed, their work has provoked sharp and widespread criticism within Judaism. Currently, they appear to stand alone in the mainstream Jewish denominations with this view.

Messianic religions in general

The use of the term "Messianic" is not new. Diverse religious groups have messianic beliefs which are not compatible with what has come to be commonly referred to as Messianic Judaism. Most notably, Rabbinic Judaism, including all the Jewish denominations, have a variety of beliefs about a future messianic era. Some Jewish groups whose beliefs stress the messianic aspects are known in the literature as "messianic Jews", but that is not the topic of this article. For messianic beliefs within traditional Judaism, see the entries on Jewish eschatology and Jewish Messiah.

References

http://www.religioustolerance.org/mess_jud.htm Ontario Consultants on Religious Tolerance, retrieved June 5, 2006
http://hashivenu.org/core_values.htm#value1 start Dauerman: Toward a Mature Messianic Judaism
http://www.imja.com/rebirth.html David Sedaca, The Rebirth Of Messianic Judaism
Robert I. Winer, The Calling: The History of the Messianic Jewish Alliance of America
David A. Rausch, Messianic Judaism: Its History, Theology, and Polity

External links

Books on Messianic topics

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

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