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Messianic Judaism

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Messianic Judaism is a controversial religious movement which considers Yeshua or Jesus to be the Messiah.

While the movement did not officially adopt the Messianic Jewish label until the early 1970's, they trace their history to the First Century C.E. Ancient sources including the New Testament, Flavius Josephus and Talmud record the beginning of this religious expression over 300 years before the birth of Christianity. Since then, there has been an unbroken history of Messianic Judaism worldwide including; Ethiopia, India and Assyria (modern day Iraq & Iran). Messianic Jews assert there has been an unbroken history in Europe - most notably during the Spanish Inquisions. By the 1860's the Hebrew Christian Alliance had formed through the Church of England with the primary goal of evangelizing the Jewish people. This 19th century phenomenon evolved throughout the 20th century into postmodern Messianic Judaism.

Self Definition

In 2002, The Union of Messianic Jewish Congregations (UMJC) published the statement, "Messianic Judaism is a movement of Jewish congregations and congregation-like groupings committed to Yeshua the Messiah that embrace the covenantal responsibility of Jewish life and identity rooted in Torah, expressed in tradition, and renewed and applied in the context of the New Covenant," ("Defining Messianic Judaism, p.3). The International Messianic Jewish Alliance (IMJA) and International Association of Messianic Congregations and Synagogues (IAMCS) support this statement. These organizations represent over 95% of the global Messianic Jewish movement.

The Statement for Faith from the New Jerusalem Messianic Jewish Congregation is typical of Messianic theology. It follows the 13 Principles of Faith by Maimonides with Messianic Judaism's interpretations of principles three and twelve. Overall, the statement strictly follows the wording and description of the 13 Principles with the above-mentioned variations. The following three sections describe the controversy surrounding such a variation and interpretaion.

Critics of Messianic Judaism

While many Messianic Jews are ethnically Jewish (and as such would be considered Jews even by traditional Jewish standards), Messianic Judaism is not seen as a legitimate form of Judaism by its critics. Critics assert Messianic leaders are ordained clergy of various Christian denominations and a number of the Messianic clergy have no ethnic connection to Judaism. A number of Christian denominations, such as the Southern Baptist Convention and the Assemblies of God movement, actively plant 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. Critics conclude Messianic Judaism has closer relations to Christians than Jews.

Jewish critics point out that the second and third princpiples of the Jewish faith by Maimonides state there is only one G-d who has no physical resemblance. They assert Messiah could not be divine. Therefore, Messianic Judaism could not be a legitimate expression of Judaism.

The relationship between the Messianic Movement and organized Christianity has been patchy, too. Many Evangelical and Pentecostal groups have welcomed and supported the movement and some have actively founded "Messianic" congregations. 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 of Messianic Judaism

Supporters of Messianic Judaism compare the Apostles' Creed accepted by most Christian denominations with Maimonides' 13 Principles of Faith. They conclude Messianic Judaism more closely resembles the 13 Principles than the Apostles' Creed. Supporters also point out mainstream Messianic Judaism rejects the sola scriptura banner of Protestant Christianity. Unlike Protestant Christianity, Messianic Judaism allows similar authority to it's leaders to establish halacha as most expressions of Judaism. They point out Acts 15 as the first recorded example of this authority excercised by Messianic Jews.

While supporters admit the majority of the Jewish community inteprets the second and third of Maimonides' 13 principles similar to the Jewish critics; they point out messianic theology within Orthodox Jewish groups like Chabad and Bresslever Chassidim. Many in these groups believe their leaders; namely Rabbi Schneerson, Rabbi Nachman and Rabbi Israel Ben Odesser, will rise from the dead with similar divine authority as Messianic Jews ascribe to Yeshua. Supporters conclude the second and third principles of the Jewish Faith allows such a divergent interpretation.

Some supporters, especially humanistic Jews, hold that Messianic Judaism should be considered a viable approach to 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, author of Messianic Judaism and editor of Voices of Messianic Judaism: Confronting Critical Issues Facing a Maturing Movement, also regards it as a valid expression of Judaism.

Messianic Judaism and the Israeli Supreme Court

In 1989 the Beresford Case forced the Israeli Supreme Court to determine whether Messianic Judaism is a form of Christianity or Judaism. The judges analyzed evidence given both by critics and supporters of Messianic Judaism mentioned above. Supporters added to the body of evidence the results of the Dahaf Report, which represented the attitude of Israeli society in general. This report demonstrated an overwhelming support for Messianic Judaism and even a majority support for Jewish converts to Christianity. In a split vote, the judges ruled; while Messianic Judaism is not an expression of Christianity, it is also another religion distinct from Judaism. The 5/4 split ruling of the judges was a microcosm of the global controversy surrounding Messianic Judaism.

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 modern 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.

Organization and beliefs

The organized Messianic Movement consists of approximately 200 congregations in the United States, with approximately one hundred thousand members. Global membership is more difficult to quantify; Messianic groups claim considerable growth in the past five to ten years in Israel, Russia, Ukraine, and even in Mexico and Argentina, but accurate statistics are difficult to come by. Estimates of the number of ethnic Jews who worship Jesus as the Messiah generally put the global figure at around a million, but only a minority of these are affiliated to any organized Messianic organization.

The Messianic Movement comprises several streams, each with its own views and emphases, but in general all consider it important to express their belief in Yeshua 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, to varying degrees.

The "Torah"-pole

The Messianic movement generally makes a determined effort to cling not only to Jewishness but also to Judaism, with the addition of Jesus. Adherents of this relious expression often consider Pagan Christianity to be an irrelevance; except on the question of who Jesus/Yeshua 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 Messianic groups have also adopted views of Yeshua that would not be acceptable to most Messianic groups. Some small movements believe that Yeshua is the Messiah, but do not accept that he is G-d. 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 Yeshua was G-d in the flesh. Most Messianic groups assert that Yeshua never intended to found another faith (Christianity). A small number believe Yeshua was only a human prophet, not Messiah or G-d. Such belief does not represent mainstream Messianic Judaism.

A small group rejected by mainstream Messianic Judaism is the Two-House Movement. These are people who claim to be mostly blood decedents from the Ten Lost Tribes. They form this belief from the claims of Ephraim mixing with many gentile groups and the prophecy that states Ephraim will become a multitude of nations. One notable verse is Deuteronomy 1:10-11 which says "HASHEM, the God of your fathers, make you a thousand times as many as ye are, and bless you, as he hath promised you!". There are different degrees of Torah observance in this group as well with some bordering more towards Christianity like MIA (Messianic Israel Alliance) while others are closer to Judaism like YATI (Your Arms to Israel).

The major Messianic organizations reject those holding these positions, but are in turn criticised by these movements for pulling Jews away from Torah.

The Evangelical pole

The Hebrew Roots, Jewish Roots movement and Hebrew Christians are much more comfortable with the Evangelical Christian tradition, although they express it with a Jewish flavor. Jews for Jesus is one such group.

Perhaps the best known of the Evangelical groups, is the controversial Jews for Jesus organization, officially founded by the Baptist minister Martin Rosen, who prefers to be called "Moishe" Rosen, in 1973. This missionary outreach from the Baptist denomination is often mistaken with Messianic Judaism. Its stated aims are to educate Evangelicals concerning the Jewish origins of their Christian faith, and to, "We exist to make the Messiahship of Jesus an unavoidable issue to our Jewish people worldwide," (http://www.jewsforjesus.org/about). Many of the mainstream Messianic movement do not consider the Jews for Jesus to be an actual Messianic organization.

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. Believers of this school have a much closer affinity to Evangelical and Christianity than to any recognized branch of Judaism. They regard observance of the Sabbath and the Jewish dietary laws as entirely optional, although some of them do in fact try to observe them as an expression of their Jewish identity.

The Mainstream Messianic movement

Within the Messianic movement, both of the positions described above are widely regarded as extremes, but they demarcate the two poles of a continuum. Most Messianic believers see themselves as lying somewhere between the two extremes. The two largest Messianic organizations, the Messianic Jewish Alliance of North America (MJAA) and the Union of Messianic Jewish Congregations (UMJC), accept from both Jewish and Christian sources anything they see as scritpurally verifiable. The writings of theologians Dan Juster, and Paul Liberman two of the founders of the UMJC, have helped shape the direction of the mainstream Messianic Movement: solidly Evangelical/Pentecostal in doctrine, with an uncompromising belief in the Trinity, but drawing heavily on Jewish sources to interpret the New Testament as well as the Tanakh (Old Testament).

Messianic Jews share with most Evangelical and Pentecostal Christians a belief that Yeshua 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 Yeshua 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 Yeshua 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. While Messianic Jews do not use the "Christian" label, Hebrew Christians do.

Religious practices

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

  • 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 Jews. <Mainstream Messianic Judaism agrees with traditional halacha that Gentiles are only obligated to the Noahide Laws> (Video clips of a Sabbath morning Messianic worship service.l)

Mainstream Messianic Judaism celebrate Jewish festivals, including Pesach (Passover), Hanukkah, Purim, Rosh HaShanah, Yom Kippur, Simchat Torah and the Feast of Tabernacles, among Hebrew Christians, Hebrew Roots and Jewish Roots movements, however, many of them celebrate a Christian version of these holidays, in which Jesus is the main focus. For example, see Christian Passover

  • Although individual Messianics who have Christian relatives may celebrate Christmas, Easter, etc., to preserve family harmony, holidays added by the gentile Church are not officially recognized by Messianic Judaism.

Messianic Jews call their places of worship congregations, ke-hi-lot (Hebrew for congregations), synagogues, shuls, or Beit Knesset.

  • Many recognize that the Bible is a book in continuum, not a book divided into two sections, one of which called "old", while the other is called "new". They see the whole book as vibrant and relevant to modern life. In order to relate this, many use the term "Hebrew Scriptures" or Tanach for what Christians call the Old Testament, and the Hebrew term Brit Chadasha (meaning "New Covenant")
  • They use Hebrew Torah scrolls in their services.
  • They recite or cant (see cantillation) traditional Jewish prayers such as the Shema, Amidah, Aleinu, Kaddish, Kiddush, Motzi, Shehecheyanu, Adon Olam, Avinu Malkenu and the Birkhat-HaKohanim, also called the Priestly Blessing or the Aaronic Benediction.
  • Many wear kippot (Jewish head coverings), prayer shawls and tzitzit.
  • They call their clergy rabbis or teachers or "Congregational Leaders".
  • They perform the brit milah (covenant of circumcision) for Jewish male babies.
  • Unlike Catholicism and some Protestant denominations, some practice "believers only" baptism (no infant baptism) and only by immersion, not sprinkling or pouring. Others use the term mikvah teshuvah.
  • They refer to Jesus and to apostles by their Hebrew names. Thus, Jesus is called Yeshua (Y'shua), John is called Yochanan, Paul is called Sha'ul, James is called "Ya'akov", Peter is called "Shimon". etc.
  • Messianic Jews observe the Jewish dietary laws (kashrut). Among Messianic groups (but not Hebrew Christian groups), this is compulsory; it is held that the laws of kashrut are still G-d's will for Jews today. It is argued that faith in Yeshua should make them more Jewish, not less. While there is diversity among the groups related to Jews, neither Messianic Jews nor Hebrew Christians oblige Gentiles to keep Moses' standard of kashurt. However, most Messianic Jews say that Gentiles need to keep Noah's standard of kashrut. (see Acts 15)
  • Circumcision is not required for Gentile men to join (see Acts 15). However, Messianic Jews encourage Jewish males to be circumcised.

Messianic Judaism or Hebrew Christianity?

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 sometimes blurred, because of their differences they are often treated separately.

Concluding Remarks

Messianic Judaism is controversial in Jewish and Christian circles alike. They are a unique religious expression often mistaken with Jews for Jesus.


<Parallels to Baal Teshuva deleted because it belongs in an Orthodox Jewish article and not a Messianic Jewish article>

See also

Articles

Messianic websites

Counter Messianic websites

Some Essays About Messianics by Non-Messianics

Books on Messianic Topics

Brown, Michael L., Ph.D. (publisher: Baker Books)

  1. Answering Jewish Objections to Jesus: General and Historical Objections (January, 2000), ISBN 080106063X
  2. Answering Jewish Objections to Jesus: Theological Objections (November, 2000), ISBN 0801063345
  3. Answering Jewish Objections to Jesus: Messianic Prophecy Objections (March, 2003), ISBN 0801064236
  4. (Per Brown, a fourth Answering Jewish Objections volume is in preparation)


Cohn-Sherbock, Rabbi 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" pub. AltaMira Press (1998); ISBN 0761989536; 0761989528 Fischer*, Rabbi John, ed.; The Enduring Paradox: Exploratory Essays in Messianic Judaism pub. Messianic Jewish Resources International (July, 2000); ISBN 1880226901

(* Earned degrees: B.S. in Bible, M.S. in Communications, M.A. in New Testament, B.J.S. in Jewish Thought, Ph.D. in Education/Religion--Dissertation: The Development of a Core Curriculum for a Messianic Jewish Yeshiva, Th.D. In Judaic Studies--Dissertation: Messianic Services for Festivals and Holy Days)

Juster, Daniel, Th.D.; Growing to Maturity: A Messianic Jewish Guide pub. Union of Messianic Congregations; 3rd ed. (1987); ISBN 0961455500

Kinzer, Mark Ph.D. (publisher: Brazos)

  1. Postmissionary Messianic Judaism (November 2005), ISBN 1587431521

Stern, David H., Ph.D., M.Div. (publisher: Messianic Jewish Resources International)

  1. Messianic Jewish Manifesto (May, 1988), ISBN 9653590022
  2. Jewish New Testament Commentary (October, 1992), ISBN 9653590111
  3. Complete Jewish Bible (June, 1998), ISBN 9653590154
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