Messianic Judaism is a modern syncretic religious movement that combines Christianity - most importantly, the belief that Jesus is the Messiah - with elements of Judaism and Jewish tradition, its present form emerged in the 1960s and 1970s.
Messianic Judaism believes that Jesus is the Jewish Messiah and "God the Son" (one person of the Trinity), and that the Tanakh and the New Testament are authoritative scriptures. Salvation in Messianic Judaism is achieved only through the acceptance of Jesus as the savior of a person, and the Jewish law or custom that followed did not contribute to salvation. The belief in Jesus' sloth, his power to save, and his divinity are the decisive differences between Christianity and Judaism. Other Christian groups usually accept Messianic Judaism as a form of Christianity.
Many adherents of Judaism are ethnically Jewish and think that this movement is a sect of Judaism. Many call themselves Hebrew as maaminim (believers), not conversions, and yehudim (Jewish), not notzrim (Christian). Jewish organizations and the Israeli Supreme Court have rejected this claim in cases relating to the Law of Return, and instead consider Messianic Judaism as a form of Christianity.
From 2003 to 2007, the movement grew from 150 Messianic religious houses in the United States to as many as 438, with over 100 in Israel and more around the world; congregations are often affiliated with larger organizations or Messianic alliances. By 2012, the estimated population for the United States is between 175,000 and 250,000 members, between 10,000 and 20,000 members for Israel, and an estimated total membership worldwide of 350,000.
Video Messianic Judaism
Terminology
The term Messianic Judaism was created by members of the Protestant fellowship at the turn of the 20th century to appoint Jews who had embraced Protestant Christianity but wanted to defend certain Jewish customs and rituals, such as observance on the Sabbath. on Friday night-Saturday night, the use of prayer scarves, food regulations, and circumcision for boys.
Maps Messianic Judaism
History
Pre-19th century
Attempts by Jewish Christians to recognize the Jews began in the first century, when Paul the Apostle preached in the synagogue in every city he visited. However, non-biblical stories of mission to the Jews do not mention converted Jews playing a major role in proselytism. Important figures of Judaism who sought to transform other Jews were more visible in historical sources that began around the 13th century, when Jewish converts Pablo Christiani sought to convert other Jews. This activity, however, usually lacks an independent Jewish-Christian congregation, and is often forced through force by organized Christian churches.
19th and early 20th century
In the nineteenth century, some groups attempted to form congregations and communities of converted Jews into Christianity, although most of these early organizations were short-lived. The early formal organizations run by converted Jews included: The Anglican Society of London to promote Christianity among the Jews Joseph Frey (1809), who published the first New Yiddish New Testament in 1821; the association of "Beni Abraham", founded by Frey in 1813 with a group of 41 Jewish Christians who began meeting in the Jewish Chapel of London for Friday and Sunday morning prayers; and the London Hebrew Christian Alliance of Great Britain founded by Dr. Carl Schwartz in 1866.
The September 1813 meeting of the Frey "Beni Abraham" congregation in the "Jewish Chapel" hired at Spitalfields was sometimes designated as the birth of the semi-autonomous Hebrew Christian movement within the Anglican and other churches established in England, although the non-Anglican Ministers of the Chapel in Spitalfields drove Frey and his congregation only three years later, and Frey broke his relationship with the Society. A newly discovered location and the Jewish Episcopal Chapel of Jewish Abraham were registered in 1835.
In Eastern Europe, Joseph Rabinowitz founded a Hebrew Christian mission and congregation called the "New Testament Israel" in Chisinau, Ukraine in 1884. Rabinowitz was supported from abroad by the Christian Hebraist Franz Delitzsch, the first modern Hebrew translation translator of the New Testament. In 1865, Rabinowitz made a sequence of worship samples for the morning Sabbath service based on a mixture of Jewish and Christian elements. Mark John Levy pressed the Church of England to allow its members to embrace the Jewish customs.
In the United States, the Jewish congregation converted to Christianity was established in New York City in 1885. In the 1890s, Jewish immigrants converted to the Methodist "Hope Israel" mission on the Lower East Side of New York while retaining some Jewish. ceremonies and customs. In 1895, the 9th edition of Hope Our Israel magazine brought the subtitle "A Monthly Given to Prophecy and Messianic Studies of Judaism", the first use of the term "Messianic Judaism". Israel's hopes are controversial; other missionary groups accused its members of being Jewish, and one of our two editors of Our Hope magazine, Arno C. Gaebelein, ultimately rejected his views and, as a result, was able to become a leader in the mainstream Christian evangelization movement. In 1894, Christian missionaries and Baptist minister Leopold Cohn, a convert from Judaism, founded the Brownsville Mission to the Jews of Brownsville in Brooklyn, New York as Christian mission to the Jews. After some name changes, structure and focus, the organization is now called Chosen People Ministries and has operations and staff in the US and 11 other countries.
The mission to the Jews saw a period of growth between the 1920s and 1960s. In the 1940s and 50s, missionaries in Israel, including Southern Baptist, adopted the term meshichyim ("Mesiani") to counter the negative connotations of the notsrim (?????? "Christian", from "Christian"); this term is used to designate all Jews who have become evangelical Protestant Christians.
Modern Messianic Jewish Movement: 1960s to present
Messianic Judaism itself appeared in the 1960s and 1970s. In the 1970s, more and more young Jews who had embraced Christianity were committed to maintaining the Jewish cultural lifestyle in the fashion advocated by Rabinowitz in the 19th century. They believe that different evangelistic methods are needed in working with Jews, contrary to the thinking of older members of the Hebrew Christian movement and raising the Apostle Paul. They adopted several Jewish evangelization techniques for Jesus. According to author Peter Hocken, "The new impetus that transformed the Hebrew Christian into a clearly charismatic Messianic Jew." This reflects the influence of the charismatic movement of Jesus in the same period. These younger members pressured the HCAA to change the name of the "deceased" of the American Jewish Christian Alliance (HCAA) to the Messianic Jewish Alliance (MJAA). The HCAA was founded in 1915 and has "consistently defusing the fears of fundamentalist Christians by emphasizing that it is not a separate denomination but merely an evangelizing branch of the evangelical church;" the organization insisted that it would be free from Judaizing practices "now and forever". Martin Chernoff was president of the HCAA from 1971 to 1975, and he led the effort to shift the focus of the organization. In June 1973, a movement was made to change the name of the HCAA into an American Messianic Jewish Alliance (MJAA), and the name was officially changed in June 1975. According to David A. Rausch, "However, the change of name, signifies far more than just semantic expression - it represents an evolution in the process of religious and philosophical thought and view to a stronger expression of Jewish identity. "The Messianic Israel Alliance is an organization formed in 1999 from more than 130 congregations and the Messianic ministries.
Jerusalem Messianic Closing
The Messianic Seal of Jerusalem is a symbol for Messianic Judaism and Christianity. This symbol is seen as the depiction of Menorah, an ancient Jewish symbol, along with Ichthys, representations of the ancient depictions of Christian faith and community followers of Jesus, creating the Star of David at the crossroads. The Messianic Seal is not the only Messianic symbol of Judaism, which has other graphical representations such as Menorah and Star of David, the cross in the Star of David, among others.
There is an ongoing dispute about whether or not the date of the seal of the 1st century, or whether it is a 20th century invention.
Theology and core doctrine
Like many religions, precise teaching varies from trial to hearing. In general, the important doctrines of Messianic Judaism include a view of:
- God: that he is omnipotent, omnipresent, eternal, outer creation, infinitely significant and benevolent; the angle of view varies in the Trinity
- Jesus: believed to be the Jewish Messiah; views of divinity vary
- The Torah is written: The Jewish Messianic believes, with some exceptions, that Jesus taught and reaffirmed the Torah and that it remains fully valid
- Israel: The children of Israel are at the center of God's plan; replacement theology is opposed
- The Bible: The Tanakh and the New Testament are usually considered inspired Scripture, although the Messianic Judaism is more open to criticism of the New Testament canon than to Christianity
- eschatology: similar to many evangelical Christian views
- oral law: obedience varies, but most assume this tradition is subject to the written Torah
Certain additional doctrines are more open to different interpretations, including sin and penance and faith and deeds.
God and Jesus
The Trinity
Many Messianic Jews assert the doctrine of the Trinity: God the Father, the Son of God, and the Holy Spirit as three representations of the same divinity. - God the Father - Jewish Messianists believe in God and that he is a very powerful creature, everywhere, there is forever beyond the creation, and is very significant and full of virtue. Some Messianic Jews confirm both the Shema and the Trinity, understand the phrase "God is One" to refer to "different but single gods", and "forever in plural unity". A small number of Messianists adhere to the strict view of monotheism, rejecting the doctrine of the Trinity. - Most Messianic Jews regard Jesus as the Messiah and divine as the Son of God, in line with mainstream Christianity. This belief is supported through the connection between the prophecy of the Hebrew Bible and what Messianic Jews (and most major Christian Christians) say as fulfillment of prophecy in the New Testament. Many also consider Jesus as their "headmaster and rabbi" whose lives should be copied. Many English-speaking Messianic Jews call Jesus by the Hebrew name originally Yeshua or Yehoshua. A small congregation did not consider divinity to Jesus, with some assuming he was a man, a father by the Holy Spirit, who became Messiah. According to some Jewish Messiahs, the Spirit was introduced in the Old Testament as co-creator (Genesis 1: 2), was the inspiration of the prophets (II Sam. 23: 1-3), and is the spirit of the Truth described in the New Testament (John 14:17, 26). According to the Messianic Judaism teachings, the Holy Spirit is a dove at baptism (Mat 3:16) and the giver in Acts 2.
Jesus
The place of Jesus in Messianic Judaism is usually clearly defined. His Jewishness and all his original disciples were affirmed. Messianic Judaism asserts that Jesus is the Word of God becomes real (John 1: 1-14), a belief that is identical to the normative Christian doctrine of the nature and identity of the child of God. Furthermore, Messianic Judaism generally asserts that the Messiah has a double aspect as expressed in the Bible. The Jewish Messianic believed that Jesus' first role as Messiah was to save the world from spiritual slavery, and that he would return to save the world from physical oppression and build his endless Kingdom - once again, a belief that is identical to the normative Christian view of the Messiah. George Berkley writes that the Messianic Jews of MJAA "worship not only God but Jesus" whom they call Posts and posts
Bible
Both the Hebrew Scriptures and the New Testament (sometimes called "Chadasha Brit") are usually regarded as biblical scriptures established and divinely inspired by Messianic Jews. With a few exceptions, the Messianics generally regard the written Torah, the five books of Moses, to remain in effect as a continuing covenant, revised by Jesus and the Apostles in the New Testament, which must be observed both morally and ritually. Jesus did not undo the Torah, but his interpretation was revised through the Apostolic writings.
Jewish oral tradition
There is no unanimous vote among the Messianic congregation on the subject of the Talmud and the Oral Torah. There are sessions that believe that obedience to the Oral Law, as covered by the Talmud, is contrary to the Messianic belief. Likewise, there are congregations that reject the authority of the Pharisees, believing that they are replaced, and their teachings contradict, by Messianism. There are adherents who call rabbinical commentary like the Mishnah and Talmud "dangerous", and claim that the rabbinic and halakhic commentaries and commentaries do not believe in Jesus as the Messiah. Other sessions are selective in the application of their Talmudic laws, and may believe that rabbinical commentaries such as the Mishnah and the Talmud, while historically informative and useful in understanding tradition, are not normative and can not be followed where they differ from the New Testament.. Still others are pushing serious obedience to what the Jews are.
Messianic Bible Translation
Messianic Jews generally regard the whole Christian Bible as a holy book. Theologian David H. Stern in his "Jewish New Testament Commentary" argues that the writings and teachings of Paul the Apostle were in complete conformity with Messianic Judaism, and that the New Testament should be taken by Messianic Jews as inspired Word of God.
messianic publications
There are a number of Messianic comments on various books in the Bible, both the Tanakh text and the New Testament text, such as Matthew, Acts, Romans, Galatians, and Hebrews. David H. Stern has released a volume of New Commentary on the Jewish Covenant, providing an explanatory note from the Messianic Jewish point of view. Other New Testament commentaries include: Joseph Shulam, who has written comments on Acts, Romans, and Galatians; Arnold Fruchtenbaum of Ariel Ministries, who has written comments on Epistel, Judge & amp; Ruth, and Genesis, and 7 systematic doctrinal studies; Tim Hegg of TorahResource, who has written comments about Rome, Galatia, Hebrew, and is currently examining Matthew; Daniel Thomas Lancaster, who has written extensively for the First Fruits of Zion Torah Club series; Stuart Sacks, author of Hebrew Through the Eyes of the Hebrews ; and J. K. McKee from TNN Online who has written several volumes under the "for the Practical Messiah" (James, Hebrew, Philippi, Galatian, and a survey of the Tanakh and Apostolic Book).
Attitude towards Paul
The Jewish Messiah understood (as some recent scholars suggest) that the Apostle Paul (often called Sha'ul, his Hebrew name) remained a Pharisee Jew even as a believer until his death (see Apostle Paul and Judaism). It is based on Acts 23: 6, detailing events after Paul accepts Jesus as the Messiah. "But when Paul saw that part was Sadducees, and other Pharisees, he cried in the council, Man [and] brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of those who have died, called in question. "
Messianists believe quotes Paul's hair cutting in Cenchrea because of the oath he has taken (Acts 18:18), references in passing he observes the Jewish holidays, and stands consistent with the master Rabiniik Gamaliel, to show that he fully obeys the laws and traditions of Judaism. They maintain that Paul never decided to polarize the gospel between faith and godly work, but that one needs to nourish others. A New Perspective on Paul is important in Messianic Judaism.
Sin and redemption
Some Messianics define sin as a transgression of the Law (Law/Directive) of God and include the concept of original sin. Some of his followers atoned for their sins through prayer and repentance - that is, confession of guilt and seeking forgiveness for their sins (especially on Yom Kippur, the Day of Atonement). Disagreeing with these rituals and practices, the other Messianic holds the belief that all sins (either not done or not) have been redeemed for the death and resurrection of Jesus.
Evangelism and attitude towards Jews and Israelis
The Messianic Jews believe that God's people have a responsibility to spread their name and fame to all nations (Ps. 96: 3, Ezekiel 3: 18-19) It is believed that the children of Israel remain, and will continue to be God's elect, the center of his existence plan. Most Messianic believers, whether Jewish or Gentile, can be said to oppose supersessionism (popularly referred to as replacement theology), the view that the Church has replaced Israel in the mind and plan of God.
There are among some Messianic perspectives on who really formed the chosen people of God. Most commonly, Israel is seen as different from the church; Messianic Jews, being part of Israel and the church, are seen as necessary relationships between 'Gentiles' and the commonwealth of Israel's people. The two-house view, and the view of one/deep-transplanted law are held by many who identify as Messiahs, though some Messianic groups do not support these theologies.
According to the Messianic group, the Jerusalem Council, "the Israelites are members of the HaShem treaty made with Avraham, Yitzhak, and Ya'akov.The membership of the extended covenant to turn to Judaism from the nations, as well as to the descendants of the covenant of Israel are nation and hereditary they, or more specifically a group of people summoned from other groups to be the ones who are separated for HaShem for its purpose. HaShem's hope of the covenant blessings and condemnation as described in the Torah is unique to Am Yisrael (Israel), and nothing nation or group of others.The Bible describes the Israelites as one of the descendants of Ya'akov ben Yitzhak ben Avraham, or one who has been converted or adopted into that group by a human or spiritual way.
According to certain branches of Messianic Judaism, Jews are people who have one or more Jewish parents, or who have experienced conversion of halakh to Judaism. As in Reform Judaism, those who have Jewish fathers but non-Jewish mothers are considered Jewish only if the individual claims a Jewish identity. The Messianic Jewish Rabbinist Declaration's statement about Jewish identity is often debated among Messianic people who either do not feel the need or downplay the conversion of halakh, according to their interpretation of Romans 2:29 (that "Jew" is not one who is "outward" but is the 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 God.
Messianic believers from other countries are also considered part of the People of God. Depending on their status in various groups of Messianic Jews, such as the Messianic Jewish Congregation Union, the allowance for formal conversion is made on the basis of their understanding that the Messianists are not automatically considered Jewish. The reason for this difference is as follows: Although Titus may have been the norm in the letters, a Gentile who did not convert to Judaism, Paul kept making exceptions to Timothy, whom he circumcised and brought under the Covenant, perhaps because although Timothy's father was Greece, his mother was Jewish. According to the Messianic Rabbinical Rabbinical Council's Declaration on Conversion, converts to Judaism do not have a higher status in Messianic Judaism than the Messianic believers regarded by UMJC to remain Gentiles attached to their community.
One legal theology
One theology of Law (aka the Torah for All) teaches that anyone who is part of Israel is obliged to obey the Covenant and its provisions set forth in the Torah. And Juster of Tikkun, and Russ Resnik of UMJC, have opposed the urging of the One Law movement to the Gentiles who were asked to observe the entire Torah in the same way as the Jews. Tim Hegg responded to their article defending what he believed to be the biblical teaching on the theology of "One Law" and its implications of the obligation of obedience by the new Messianic believers of the nations. The Messianic Congregational Coalition for Observation of the Torah (CTOMC) also rejects the Lateral Monastery (BLE, Jewish Dispensationalism) supporting the One Torah for All (one law) position.
Two House theologies
The proponents of Two House theology support their belief that the phrase "House of Judah" in scripture refers to Jews, while "House of Israel" refers to the Ten Lost Tribes of Israel, or Ephraim. Where the scriptures state that the House of Israel and Judah will return to "one stick" (Ezekiel 37: 15-23), it is believed to refer to the End Times, immediately before the Second Coming, when many of them from Israel will return to Israel. The proponents of this theology postulate that the reason so many "Gentiles" are turning to Messianic Judaism is that most of them are true Israelis. Like a group of Laws, the Two House movement has many superficial similarities with Messianic Judaism, as is their belief in the ongoing validity of the Mosaic Covenant. While much of the teaching of the Two Houses is based on biblical prophecy interpretations, the greatest disagreement is due to the inability to identify the lost tribal lineage. Organizations such as the American Messianic Jewish Alliance and the Messianic Jewish Congregation have explicitly opposed the teaching of Two Houses.
Supersessionism
Historically, Christianity has taught supersessionism, which implies or explicitly states that Christianity has replaced Judaism, and that the Mosaic Covenant of the Hebrew Bible has been replaced by the New Testament of Jesus, where salvation is produced by the grace of God, and not because of obedience to the Torah. This is generally supplemented by the concept of God who has transferred the "people of God" status from the Jews to the Christian Church. The Jewish Messiah, in varying degrees, challenged both thoughts, and instead of believing that even though Israel had rejected Jesus, it did not lose its status as God's chosen people (Matthew 5:17). Often quoted is Romans 11:29: "by the grace of God and his call is irrevocable". The essence of supersessionism, in which the Mosaic Covenant is abrogated, is less agreed upon. Although mitzvot may or may not be deemed necessary, most are still followed, especially the maintenance of Shabbat and other holy days.
Eschatology
All Messianic Jews cling to certain eschatological beliefs like the End Times, the Second Coming of Jesus as the conquering Messiah, the re-gathering of Israel, the Third Rebuilt Temple, the resurrection of the dead, and many believers in the Millennial Sabbath. , although some are Amillenialist.
Some Jewish Messianics believe that all Jewish feasts, and indeed the whole Torah, intrinsically hinted at Messiah, and thus no study of the End Times is complete without understanding the major Jewish Festival in the context of their greater prophethood. For certain believers, the days of Pesach and Shavuot celebrations are fulfilled in the first coming of Jesus, and Rosh Hashanah, Yom Kippur, and Sukkot will be second. Some also believe in the 7,000-year period literally for the history of the human world, with the Millennial Messianic empire before the final judgment.
Torah
There are various practices in Messianic Judaism regarding the strictness of Torah's obedience. Generally, "Torah observant" sessions observe Jewish prayers, Bible parties, and Sabbaths. While most traditional Christians deny that certain ritual and civil law laws of the Pentateuch apply to Gentiles, certain passages concerning Torah's observance in the New Testament are quoted by some Messianic as evidence that the Torah was not removed to the Jews. They point out that in Acts 21, Jewish believers in Jerusalem are described as "eager for the Law".
Religious practices
Sabbath and holidays
Some Messianic Jews observed Shabbat on Saturday. Worship is generally held on Friday night ( Erev Shabbat ) or Saturday morning. According to the Southern Baptist Messianic Fellowship (SBMF), the service was held on Saturday to "open the door for Jews who also wanted to keep the Sabbath". The liturgy used is similar to a Jewish siddure with several important differences including the omission of "salvation by work" because the Messianic belief is salvation through Jesus. According to SBMF, the primary purpose in using liturgy similar to the Jewish Siddur is to bring others to Jesus. Other branches of the movement have sought to "remove the elements of Christian worship [as is often communion] that can not be directly related to their Jewish roots". Almost all the congregations in Israel celebrate Jewish holidays, which they understand have fulfillment in Jesus. "
The Rabbinical Jewish Messianic Council recommended the observance of a Jewish holiday. The largest Messianic Jewish Congregation followed the Jewish custom in celebrating three Bible feasts (Pesach, Shavuot, and Sukkot), as well as Yom Kippur and Rosh Hashanah.
Dietary laws
Considering the dietary law kashrut is the subject of continued debate among the Messianic Jews. Some Messianic still keep kosher purely for the purpose of evangelizing to the Jews. Most avoid pork and shellfish, but there is disagreement about stricter adherence to halal dietary laws.
Conversion to Messianic Judaism
A Messianic Perspective on "Who is Jew?" different. The Rabianical Jewish Messianic Council, (West Haven, Connecticut, 2006) a global Messianic agency, recognizes a Jew as a person born of a Jewish mother, or who has converted to Judaism. Copying from the Reformation of Judaism, the Council also recognizes Jews born to Jewish father (but not Jewish mother) on the condition that the child's family (or individual as an adult) has taken public action. and the formal act of identifying individuals with faith and Jews.
A large number of people who call themselves Messianic Jews are not Jewish descendants, but join the movement because they "enjoy the style of Jewish Messianic worship". MIND looking for a Gentile conversion is a non-biblical practice, but accepts Gentiles into their churches, and other Messianic organizations hold on to the same view.
Baptism
The Jewish Messianic practiced baptism, calling it the mikveh ("cistern", from Leviticus 11) rather than the term hattvila (the "baptism".
Circumcision
Some within the Ephraim movement sought to transform themselves for identification with Israel, but most of the Messianic governing bodies acknowledged the presence of Gentiles in the congregations, and saw no need for them to convert to worship in Messianic style and understanding. When conversion is truly desired by a Messianic believer, Jewish halakhic Jewish standards (including circumcision) are forced to maintain integrity among the Messianic Jewish community.
Use of the Hebrew name and vocabulary in English
This movement generally avoids common Christian terms, such as Christ and the cross ( tsalav - ???), and prefers to maximize the use of the Hebrew term. The Jewish Messiah takes the same approach as the Holy Name Movement and almost exclusively uses Yeshua, the original name of Aramaic/Hebrew Jesus.
Culture
Music
Messianic Hymnologies Jews are not just evangelical Christians. Many hymns relate to the role of Israel in history, communicating the messianic hope, and calling Jesus the Savior of Israel. In addition, minor changes distinguish them from contemporary evangelical hymns, such as the use of the name of Jesus and not Jesus. Messianic hymns also include a large number of Israeli songs.
The movement also has several recording artists who regard their music as Messianic in messages, such as Joel Chernoff from Lamb duo, Ted Pearce and Chuck King. Many of these artists have been influenced by Jewish music and often incorporate the Hebrew phrase into their lyrics.
Movement reception
Reception among mainstream Christianity
In the United States, the rise of the Messianic Jewish movement created some pressure with Jewish-Christian organizations and other missionaries. In 1975, the Fellowship of Christian Testimonies to the Jews condemned some aspects of the Messianic Jewish movement.
In Israel, linguistic differences between Messianic Jews and mainstream Christians are less clear, and the name "Messianic" ( Meshiyhiy ?????) is usually used by churches, instead of Notsri (Hebrew: ?????), the term of secular government administration for "Christian". The Israeli faith of the Anglican Church, based in the Church of Christ, Jerusalem, an ecumenical organization in the view and operation of the interfaith school in Jerusalem, provided social support to the Messianic Jews in Israel.
Reception among the Jews
As in the traditional objection of the Jews to Christian theology, the opponents of Messianic Judaism argue that Christian proof texts, such as the prophecy in the Hebrew Bible intended to refer to the suffering and death of the Messiah, have been taken out of context and misinterpreted. Jewish theology rejects the idea that the Messiah, or any human being, is a divinity. The belief in the Trinity is considered a cult by most rabbinical authorities, although there is a minority view that it is a shitu (literally "partnership"), an association of other individuals with the God of Israel. While shituf is, according to some opinions, allowed to Gentiles, it is considered idolatry for the Jews. Furthermore, Judaism does not see the role of the Messiah to be the salvation of the world from his sins, the integral teaching of Christianity.
The Jewish Opposition of Messianic Judaism often concentrated their critique on the separation of the radical ideology of the movement from traditional Jewish beliefs, claiming that Jesus' acceptance as the Messiah created an insuperable separation between traditional messianic expectations of Judaism, and Christian theological claims. They claim that while Judaism is a messianic religion, its messiah is not Jesus, and thus the term is misleading. All denominations of Judaism, as well as national Jewish organizations, reject the Messianic Judaism as a form of Judaism. Regarding this division, Rabbi Carol Harris-Shapiro, reconstructionist, observes:
To embrace the radioactive goyish core - Jesus - breaking the last taboo of kebatinan [...]... Belief in Jesus as the Messiah is not just a perverse belief, as might have occurred in the first century; it has become the equivalent of ethnic-cultural suicide measures.
B'nai Brith Canada considers messianic activity as an antisemitism incident. Rabbi Tovia Singer, founder of the anti-missionary organization Outreach Judaism, notes a Messianic rabbi in Toledo: "He does not run a Jewish synagogue... This is a church designed to appear as if it was a synagogue and I was there for" What done by these irresponsible Christian extremists is a form of consumer fraud. They blur the distinction between Judaism and Christianity to attract Jews who would otherwise reject direct messages. "
Israeli government response
The Messianic Jews are considered eligible for Israeli Government Returns Law only if they can also claim Jewish descent. An assistant from one of two lawyers involved with the Israeli Supreme Court case in April 2008 explained to the Jerusalem Post that Messianic Jews who are not Jews according to Jewish rabbinic law, but who have enough Jewish descent to qualify under the Return Law, may claiming the status of new immigrants automatically and even though Messianic citizenship. The State of Israel grants Aliyah (right of return) and citizenship to the Jews, and to those with Jewish parents or grandparents who are not considered Jews according to halakha, for example a man who has a Jewish father but a mother non-Jewish. The old law did not include "people who had become Jews and voluntarily changed their religion", and the Israeli Supreme Court decision in 1989 had ruled that Messianic Judaism was another religion. However, on April 16, 2008, the Israeli Supreme Court ruled in a case brought by a number of Messianic Jews with Jewish father and grandfather. Their plea for Aliyah had been rejected on the grounds that they were Messianic Jews. Arguments are made by the applicants that they have never been Jewish according to halakha, and therefore are not excluded by the conversion clause. This argument is enforced in the verdict.
The 2008 International Religious Freedom Report, issued by the Bureau of Democracy, Human Rights and Labor in the United States states that discrimination against Messianic Jews in Israel is increasing. Some acts of violence have also occurred such as the incident on March 20, 2008, a bomb that was hidden when Purim gift baskets were shipped to prominent Messianic Jewish family homes in Ariel, in the West Bank, which injured his son. The bombing was eventually traced to Yaakov "Jack" Teitel, a serial killer who immigrated to Israel from the United States, and who was found responsible for several bombings, assassinations and attempted murders in Israel.
This antagonism has led to abuse and some violence, especially in Israel, where there is a large and militant Orthodox community. Some Orthodox organizations, including Yad L'Achim, are dedicated to eradicating missionary activities in Israel, including the Messianic Jewish congregation. One tactic is a plaster poster that asks the Israelis to boycott the stores where the Messianic Jews are owners or employees; the other is to report the Messianic Jews to the Interior Ministry, who is accused of enforcing Israeli laws that prohibit evangelism. In another incident, the mayor of Or Yehuda, a suburb of Tel Aviv, held bookkeeping literature distributed to Ethiopian immigrants. He then apologized for his actions.
US government response
The US Navy made a decision that the Messianic Jewish pastor should wear their badge as a Christian cross, and not the law of the law, the Jewish priestly symbol. According to Yeshiva World News, a website covering Jewish interest stories, the Navy Uniform Council ordered Michael Hiles, a candidate for the kapelan, to wear a Christian emblem. Hiles resigned from the program, rather than wearing a cross. Rabbi Eric Tokajer, a spokeswoman for the Messianic Jewish movement, responded that "This decision basically prohibits Messianic Jews to serve as pastors in the US Navy because it will require them to wear badges that are inconsistent with their belief systems and beliefs."
The case of discrimination of police workers in Birmingham, Alabama, was settled for him after he filed a lawsuit for working on a Jewish Sabbath.
Messianic Organization
See also
- Judeo-Christian
- Makuya
Note
Source
Burgess, Stanley M. Van der Maas, Eduard, eds. (2003). New Pentecostal and Charismatic International Dictionary, revised and expanded edition . Zondervan. ISBN 978-0-310-22481-5.Further reading
External links
- UMJC Union of Messianic Jewish Congregations A major Messianic denomination
- IAMCS International Congregation's Alliance and Messianic Synagogue
Criticism
- Can a Jew believe in Jesus? chabad.org
Source of the article : Wikipedia
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