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This book is the go-to source for introductory information on Messianic Judaism. Editors David Rudolph and Joel Willitts have assembled a thorough examination of the ecclesial context and biblical foundations of the diverse Messianic Jewish movement. The work brings together a team of respected Messianic Jewish and Gentile Christian scholars, including Mark Kinzer, Richard Bauckham, Markus Bockmuehl, Craig Keener, Darrell Bock, Scott Hafemann, Daniel Harrington, R. Kendall Soulen, Douglas Harink and others. Opening essays, written by Messianic Jewish scholars and synagogue leaders, provide a window into the on-the-ground reality of the Messianic Jewish community and reveal the challenges, questions and issues with which Messianic Jews grapple. The following predominantly Gentile Christian discussion explores a number of biblical and theological issues that inform our understanding of the Messianic Jewish ecclesial context. Here is a balanced and accessible introduction to the diverse Messianic Jewish movement that all readers will find informative and fascinating.
- Sales Rank: #222167 in eBooks
- Published on: 2013-02-05
- Released on: 2013-02-05
- Format: Kindle eBook
Review
"...the book as a whole is a remarkable achievement. It brings together alarge number of high-level essays on two important and timely topics and provides a very useful resource to scholars, students, and interestedreaders both within the Messianic Jewish community and among the general public. I strongly recommend it." - Yaakov Ariel, The University of North Carolina at Chapel Hill
From the Inside Flap
"At last we have a book written by top scholars, thinkers, and leaders in the Messianic Jewish and larger Christian communities that addresses all the major questions of faith, praxis, and biblical interpretation among Jewish believers in Jesus. It is an extremely rich and important book, certain to stimulate fruitful discussion for years to come and covering a topic that the church can no longer ignore."
- Michael L. Brown, President, FIRE School of Ministry
"This book is a landmark contribution on the nature and significance of Messianic Judaism. It shows clearly that Messianic Judaism is not an ephemeral epiphenomenon that can any longer be ignored or marginalized; on the contrary, it poses an acute set of theological and ecclesiological questions that will take years to resolve. Written with pleasing economy and depth, this volume is indispensable reading for anyone who has forgotten the Jewish origins of Christianity or who has become complacent about the contested nature of their current ecclesial identity. I recommend it with enthusiasm."- William J. Abraham, Outler Professor of Theology and Wesley Studies and Altshuler Distinguished Teaching Professor, Perkins School of Theology, Southern Methodist University
"This volume provides an unmatched resource for anyone wanting to understand Messianic Judaism today. In the first section, the accessible yet deeply informative essays written by scholars from within its own ranks cover the history and dynamics of Messianic Judaism. In the second, many topics relevant to the theological concerns of this movement are discussed by New Testament specialists."- Mark D. Nanos, Soebbing Distinguished Scholar-in-Residence, Rockhurst University
From the Back Cover
"A splendid introduction both to the history, beliefs, and practices of various groups of Messianic Jews and to the biblical arguments for the ongoing presence of Jews, as Jews, among the followers of the one they call 'Messiah Yeshua.' Readers may well wrestle with the arguments, but such wrestling would be an appropriately Jewish response." - Amy Jill Levine, Vanderbilt University
"An excellent introduction to the contours, concerns, and challenges facing Messianic Judaism today."
- Scot McKnight, Northern Seminary
"Folks who think they know what Messianic Judaism is all about need to read this book."- Richard J. Mouw, Fuller Theological Seminary
"This is a must-read for anyone interested in Jewish-Christian relations."- Howard Silverman, Union of Messianic Jewish Congregations
"An extremely rich and important book, certain to stimulate fruitful discussion for years to come and covering a topic that the church can no longer ignore."- Michael L. Brown, FIRE School of Ministry, Concord, NC
"This book is a landmark contribution to the nature and significance of Messianic Judaism."- William J. Abraham, Perkins School of Theology, Southern Methodist University
"An unmatched resource for anyone wanting to understand Messianic Judaism today."- Mark D. Nanos, Rockhurst University
Most helpful customer reviews
0 of 0 people found the following review helpful.
A great survey of Messianic Judaism
By John Paul
David Rudolph's book gives a good overview of the current state of Messianic Judaism. As an outsider to the movement, stumbling upon the deep riches of the theology of Messianic Judaism, I had little experience when it came to visiting congregations or surveying the movement. After visiting several congregations and studying myself for the past few years, I feel like I can confidently say that this work gives a good survey into what Messianic Judaism is. Shout out to the wonderful Marc Chagall artwork!
28 of 35 people found the following review helpful.
Exceptional, Cutting-Edge, Dynamic
By Scot McKnight
If you want to know what Messianic Judaism was (in the New Testament era) and what it is today, here's the book: David Rudolph and Joel Willitts, Introduction to Messianic Judaism: Its Ecclesial Context and Biblical Foundations. The book is afloat with excellent studies about all the crucial topics -- both today and in the 1st Century. Of all the introductions to MJ, this is the best, newest, and the least tendentious.
Over the years I've read a number of books on Messianic Judaism, including the important study of Daniel Cohn-Sherbok, but this book both "supersedes" (excuse me) that one and introduces us to a critical juncture in Messianic Judaism studies. In five or ten years this book may well need some new legs because MJ has become a serious field in itself and developments are happing rapidly. Decisive in all of this is the "Jewish Turn" in biblical and theological studies -- that discovery of the Dead Sea Scrolls in the aftermath of the Holocaust led to renewed scholarship bent on relearning how to examine the Bible in Jewish context, and then from EP Sanders (1977) on New Testament studies experienced a revival of interest in re-framing NT history and theology in light of the Jewish Turn. This book floats well in these waters.
A sampling of studies in the book: MJ synagogues, worship and prayer, Scripture, Jewish tradition, ethics, outreach, women, MJ in the Land of Israel, national organizations, MJ and the Jewish World, MJ and the Gentile World, Jewish-Christian dialogue. For the NT stuff: Matthew, Luke-Acts, James, interdependence and mutual blessing, Israel and the church, equality, mission-commitment, and the issue of supersessionism.
What then is Messianic Judaism? This statement, from the Union of Messianic Jewish Congregations, and found on p. 136 in Rudolph and Willitts, states the issues well in that it defines the Messianic Jewish community as "a distinct part of the Body of Messiah":
Jewish life is life in a concrete, historical community. Thus, Messianic Jewish groups must be fully part of the Jewish people, sharing its history and its covenantal responsibility as a people chosen by God.
At the same time, faith in Yeshua also has a crucial communal dimension. This faith unites the Messianic Jewish community and the [Gentile] Christian Church, which is the assembly of the faithful from the nations who are joined to Israel through the Messiah.
Together the Messianic Jewish community and the Christian Church constitute the ekklesia, the one Body of Messiah, a community of Jews and Gentiles who in their ongoing distinction and mutual blessing anticipate the shalom of the world to come.
30 of 38 people found the following review helpful.
A mixed bag
By Joseph W
In this extensive book, David Rudolph and Joel Willitts seek to map the history of Messianic Judaism from antiquity to the present day. The book is divided into two main parts, labelled separately `The Messianic Jewish Community' and `The Church and Messianic Judaism', and a concluding third part. David Rudolph is widely recognised as a leader of new theological trends within the Messianic movement, and has enjoyed great success with his sensible and practical book for Jewish believers marrying Gentiles, entitled Growing Your Olive Tree Marriage. Rudolph enjoys respect as a thoughtful and polite writer who is not afraid to challenge preconceptions and defend his arguments.
There is much to praise in the Introduction. Joel Willitts' chapter on the role of Israel in the new creation is fascinating, theologically brilliant, and is worth the price of the book alone. John Dickson has a fascinating chapter on contemporaries of Paul within Judaism who also practised a form of proselytization, detailing how Jews too in those days would embark upon mission trips. Yet elsewhere, Stuart Dauermann seeks to differentiate between kiruv-outreach, and missionary activity, by claiming that outreach is more community-based than mission.
In defining today's Messianic Jewish community, Rudolph's opening gambit is to suggest that James' Jerusalem congregation resolved international disputes between believers, describing the mission of James' congregation as trying to `spark a Jewish renewal movement for Yeshua.' Yet the term `Jewish renewal' appears anachronistic, and immediately ought to give the reader pause for thought. The Jewish renewal movement began in the late 1960s, and initially took the form of the chavurah movement, as Jews in the California area sought a purer and more open-minded expression of Judaism.
Jewish Renewal came to be known as "neo-Hasidism", and steadily grew in influence, under the leadership of "Reb" Zalman Schachter-Shlomi, a drug-taking recovering sex addict who had been expelled from Chabad. Reb Zalman also saw great value in interfaith dialogue and ecumenism. One wonders whether it is appropriate to describe the faith of the apostles as beginning a "Jewish renewal movement."
At the same time as Jewish Renewal began, many Jewish hippies were caught up in the Jesus movement. With the Jesus movement's focus on going back to New Testament roots and seeking to live as the early church lived, the Jews within the movement sought to naturally connect with the Jewish roots and character of the Brit HaHadashah. It was out of this trend that more Jewish believers began to assert their Messianic identity. Some went on to form the evangelistic group Jews For Jesus.
The problem that most Messianic Jews have with Jews For Jesus (myself included) is that JFJ takes pride in its showy, in-your-face mission campaigns, often antagonising Jewish people through its aggressive style. The disillusionment of many Messianic Jews with Jews For Jesus has been palpable for many years. What is interesting about the Messianic writers of An Introduction to Messianic Judaism, is that they mostly belong to the UMJC stream of the movement. Intentionally or not, in many ways the chapter authors define themselves as the polar opposites of Jews For Jesus, yet the writers' critique of Jews For Jesus quickly unfold into polemics against Messianic Jews who attend evangelical churches on a regular basis.
Although the book claims to introduce a worldwide movement, most of the authors are North Americans, and they seem to be mostly aware of the US context of the Messianic Jewish movement only.
The ideology of this book is not rooted so much in New Testament Israel, as in the counter-cultural religious trends emanating from the West Coast of America in the late 1960s and 70s.
UMJC Messianic Jews generally observe halachah, which is not typical of Jewish believers in Yeshua around the world. Yet the Introduction appears to cast the halachically-observant as the only Messianic Jews who deserve to refer to themselves as such. Consider Rudolph's commentary on the name shift of the Hebrew Christian Alliance of America, to become the Messianic Jewish Alliance of America, in 1975 (p.31):
`[O]vernight, hundreds of Hebrew Christians with no prior commitment to "Messianic Judaism" as a historical theological concept became part of a Messianic Jewish national organisation and in time began describing themselves as "Messianic Jews."'
The scare quotes imply that these believers were not really Messianic Jews, they just began describing themselves as such. What makes you a Messianic Jew, according to the Introduction, is principally your expression of belief in Yeshua as a form of practising Judaism. And so Rudolph recommends the UMJC definition of a Messianic Jew (pp.32-33), which calls on believers to adopt "dynamic" halachah. Similarly, Stuart Dauermann differentiates between Messianic Jews who keep to halachah, and Hebrew Christians who would not (p.94).
Intriguingly, Mark Kinzer in his chapter tacitly recognises secular Jews as being authentically Jewish (p.129):
"[E]ven most secular Jews recognised that Jewish national life could not be totally separated from Jewish religious tradition. They might no longer believe in God or observe the Torah, but they still understood that Jewish community derived its historical substance from a way of life rooted in the Torah - written and oral - and they usually endorsed at least a modest measure of continuity with that life."
Taken together, we must conclude that the Introduction recognises all Jews as Jews no matter what their belief system or commitment to halachic observance. Yet at the same time, it appears to prescribe that Messianic Jews only count as true Jews if they keep to halachah. Doctrinal questions aside, to accept this would be to accept that Jews do not have to prove themselves as Jews, unless they choose to believe in Yeshua. Were we to go along with this, we would be agreeing with our detractors that Messianic Jews should start on the back foot and jump through hoops, and this would place us in a weak and vulnerable position. In the light of this, Russ Resnik's suggestion that we should embrace being shunned by the wider Jewish community, might only weaken us further. Consider this (p.83):
"Jewish loyalty should lead Messianic Jews to embrace their marginalisation within the wider Jewish community as a unique opportunity for testimony and service. Acceptance of this position is essential to countering the accusation that Messianic Judaism is unethical in identifying itself as a form of Judaism while affirming Yeshua as Messiah."
The devil is in the detail. If we embracing the marginalisation, does this mean we no longer need to challenge prejudice against Messianic Jews from the wider community, as we are happy with the position we are in? Why must we perform in order to counter accusations? The passage is followed some pages later by Akiva Cohen's assertion (p.113):
"In general, Israeli Messianic Jews do not suffer from violent persecution [...] There are sporadic and localised attacks against Messianic Jews by ultra-Orthodox Jews"
Certainly, the Messianic Jews of Arad would not class the attacks as "sporadic" - think of Polly Segulim, who has faced perpetual harassment and opposition from Gerrer Hasidim accusing and slandering her on a regular basis. Cohen also missed an opportunity here to note the attempted murder of a Messianic Jewish family in Ariel in 2008, which saw Israeli teenager Ami Ortiz nearly blown to pieces. These causes must be taken up by the body of Messiah worldwide, and we should not be contented to be shunned and facing prejudice, especially when Israeli believers bear the brunt of this persecution. Cohen does however admirably mention discrimination Messianic Jews face from work colleagues (p.114). Throughout the Introduction, there is little practical advice as to how Messianic Judaism can counter such prejudice - although perhaps this was not within the remit of the book.
Reading the Introduction, one wonders whether the authors aware of the complex issues which can make it impossible for Messianic Jews to live the kind of life that the UMJC prescribes. Discrimination, alienation, and the loss of family ties means that it is often impossible for Jewish believers to live out their spiritual lives within Judaism.
Usually, Messianic Jews will not intentionally seek out places where their leader calls himself a rabbi and claims to teach the Torah - they will simply look for a place where their spiritual needs are met. This could be a Messianic fellowship, and probably should be, however in some cities there is no adequate Messianic fellowship, and Messianic Jews will adjust accordingly to their situation. Other Messianic Jews are forced to choose between a Messianic fellowship with poor and unspiritual leadership, and a local church which is sympathetic to them - and vice versa, with good Messianic fellowships and poorly-led churches.
There will be Messianic Jews who have fallen out with local leaders, and those who still have not reconciled their Jewish identity with their new character in Messiah, although they would sorely like to meet with people in similar situations. There are no hard and fast rules, and the Introduction should have really recognised this.
The Greek-speaking Jews argued with the Hebrew-speaking Jews in the book of Acts, and we should not seek to make all Messianic Jews conform to one pattern of life. Instead, we should recognise and celebrate the diversity of personalities and practices amongst Jewish believers, whilst maintaining Yeshua the Son of God as our central joy and comfort.
Disappointingly however, the Introduction appears to dismiss all non-conformist Messianic Jews out of hand, in a conscious attempt to redefine the "mainstream". Carl Kinbar claims (p.69):
"Mainstream Messianic Jews, especially those who adhere to Jewish tradition, depart from the classic Christian teaching that the Torah was made obsolete in Messiah."
Again, without further explanations and explicitations, Kinbar's comment can be seen to suggest that Messianic Jews must necessarily believe that the laws of the Torah are still binding upon believers today. Yet Hebrews 8:13 says of the new covenant:
"By calling this covenant "new," he has made the first one obsolete; and what is obsolete and outdated will soon disappear."
One weakness of the Introduction is a confusion of the covenants and a misunderstanding of replacement theology. Todd Wilson claims in his chapter on Galatians that a "post-supercessionist approach" means that we tackle the assumptions many have of Galatians, that Paul was calling the law superfluous (p.235).
Yet supercessionism refers specifically to the idea that the Church replaced Israel, as outlined clearly in Diprose's Israel and the Church. The end to Torah is a separate issue to supercessionism, and perhaps Wilson is claiming too much.
Yet Wilson's awkward language on supercessionism should not distract our focus from the excellent chapter on the same subject by R. Kendall Soulen, whose participation in such a project is indicative of the seriousness with which Messianic Judaism is now being afforded, in mainstream theological circles.
Disconcertingly, Wilson uses Michael Wyschogrod's theology to support his argument, yet Wyschogrod himself was opposed to the concept of Jews believing in Yeshua, viewing them as dishonest. Rudolph similarly references Wyschogrod without concern for Wyschogrod's polemical prejudices against Messianic Jews, which certainly seems bizarre for an introduction to Messianic Judaism.
Most worryingly, Jennifer Rosner calls Wyschogrod a `theological ally of Messianic Judaism's vision'! (p.153) This comes across as alarming, as Wyschogrod has written a book called trying to dissuade Messianic Jews from believing in Yeshua, which was published by an anti-Messianic outfit called "Jews For Judaism". In this, Wyschogrod wrote:
"It is therefore important for Jews to know that a Jew who believes that Jesus was God in the sense asserted by the Nicene Creed commits idolatry as defined by Jewish law."
How then is Wyschogrod our ally? Were all the book's contributors and endorsers aware of this praise of Wyschogrod, when they attached their name to this volume? Here the Introduction is really on dangerous theological ground.
Messianic Jewish adherence to halachah derived from Torah raises its own questions: who defines halachah? How do we respond to the freedom-in-Messiah arguments used by Paul, referring to what food we eat and what festivals we celebrate? Can all Messianic Jews join with Paul in saying: "Therefore, let no one judge you in matters of food and drink or with respect to a festival, a New Moon, or Sabbath days", and truly mean it? How do we deal with Hebrews 8 which calls the old covenant "obsolete", or Hebrews 7 which defines the law as "weak" and "useless"?
How do we take the principles in Hebrews, that we are under a new priesthood, and a change in priesthood also requires a change to the law? How do we deal with Orthodox Jewish teachings that say that when Moshiach comes, the Torah commands cease to be relevant? Are we going to carry on living before Orthodox Jews, then, as if we do not believe Moshiach has come to affect a change in the law, despite the fact that they themselves are awaiting Moshiach to put an end to the law?
These conceptual questions are not sufficiently addressed or explored in Introduction. Yeshua is even referred to as a "one-man Israel" (Kinbar, p.65), without any explanations given as to why that might be the case.
Swimming against the tide somewhat, mission leader Mitch Glaser admirably recognises the conference of the non-halachically observant Messianic Jewish Alliance of America as "the world's largest conference of Messianic Jews" (p.116), and refreshingly does not equate Jewish identity with one's outward expression of Judaism.
Glaser appears to be carefully navigating between the two most prominent trends in the Messianic movement in the USA, of mission-orientated Messianic Jews who invest heavily in declaring the gospel of Yeshua, and community-orientated Messianic Jews who seek to create sustainable Jewish communities who collectively worship Yeshua, and support each other in order to maintain a Messianic Jewish identity for the next generation.
Yet beyond these two expressions of Messianic Jewish identity, a third way exists - that of self-confident, assertive, revolutionary Messianic Jews who are comfortable in critiquing the excesses, absurdities and prejudices of both evangelical Christianity and Orthodox Judaism; who are not seeking to fit into either one group or the other, but instead happy to function independently from both religions as a new and revolutionary Jewish expression of faith in Yeshua the Jewish Messiah.
These Messianic Jews neither need to keep to strict kosher laws to conform to halachah, nor do they need to eat a bacon sandwich in church in order to please suspicious congregants.
They do not need to prove themselves to anyone other than Messiah Yeshua, and they prove their worth daily, neither by their theological qualifications nor by their halachic observance, but solely by the strength of their character as they are continually impacted, challenged, restored and changed by the gospel of Yeshua.
This is the Messianic Jewish identity that Jews sorely need, and it is possible once we reach beyond the scholarly paradigms and the preconceptions of what a Messianic Jew should be, and we ask Yeshua to make us into the Messianic Jew that He wants us to be.
It is tempting for Messianic Jews to look towards theology schools, mission societies, conceptual structures and forms of halachic observance in order to find their contentment. Yet we are not called to a life of mediocrity or conformity, but instead we are to be transformed by the cleansing and healing power of Yeshua's gospel, and each one of us may end up living out this reality in a different way.
So Rudolph and Willitts' Introduction to Messianic Judaism does ask the right questions, but it does not reach the correct solutions. There is too much focus on structure and rigidity, and the entire book is permeated by an over-eagerness to define (and therefore confine) Messianic Jews to fit into one pattern of living, rather than letting Messianic Jews speak for themselves.
We must say of Rudolph, that he is motivated by an optimistic vision, which is Scripturally-grounded, that all Israel will come to faith in Messiah Yeshua. This positive theology infuses the Introduction, and will infuse the reader with a love and a passion for the people of Israel, which can be very inspirational.
The Introduction is a valuable contribution to ongoing Messianic discussion about Jewish identity in Yeshua, and it deserves to be recognised as such. However, where the writers try too hard to force their own agenda, we must take a step back and acknowledge that the Introduction is just one perspective amongst a multi-faceted, unconventional and diverse Messianic movement which is still growing worldwide.
(Original review posted at Rosh Pina Project)
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