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    Derech Yeshua: The Way of Salvation, by Daniel Nessim

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    Siddur Sar Shalom, edited by Daniel Nessim

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    Introducing Your Jewish Friend to Yeshua, by Nessim and Surey

    Introducing Your Jewish Friend to Yeshua, by Nessim and Surey

The Society for Post-Supersessionist Theology – Year 2, 2019


Last year, scheduled just before the start of the Society of Biblical Literature‘s Annual Meeting in Boston, the Society for Post-Supersessionist Theology held its first meeting. You can read my summary here. On November 22 of this year, in San Diego, a second meeting was held with auspicious Pauline scholars on the theme of Fulfillment and Supersessionism in the Theology of St. Paul.

The purpose of this blog is to make accessible a simple summary of the meeting, and to construct an aide-memoire for myself.

The first presentation was by William S. Campbell, from the University of Wales, who spoke on fulfillment language in Paul’s writings. He noted that πληρωμα, a not-so-uncommon word, is only used once by Paul in terms of fulfilment, in Galatians. He referred also to τελος, with it emphasis on outcome, more than conclusion, or termination. He stated that “Paul speaks of Christians as the ratification of the Old Testament promises.” He further mentioned that in Romans 9-11 Paul does not use fulfilment language, as Matthew might do. This led to his statement that Paul’s is “not a fulfilment theology but rather a theology of confirmation.” The significance of all of this is that fulfilment language sometimes annuls, whereas confirmation language does not. The covenant can be ratified and renewed. The Covenant of God with Israel remains God’s covenant with Israel and only Israel. As he stated, “Israel is not a theological symbol. Israel is a historical people.” undefined

Not to be confusing, the second panelist was Douglas A. Campbell from Duke Divinity School. Another from the Campbell clan, laddie! His contribution was based on research written up in his new book Pauline Dogmatics: The Triumph of the Love of God. For him, the basic truth claim of Paul was “Jesus is Lord”. Early Christianity, he pointed out, was composed of Torah-observant Jews and Gentile pagans. Paul lived in a new eschatological reality, and he reminds his readers that we all live in it. There was a distinction for Paul between interpersonal and structural. We live in the age of the flesh, but are moving to glory. The very eschatological logic that resulted in Paul resisting the imposition of Judaism on Gentiles should warn us of the danger of imposing Gentile accommodations on Jews (inside, I applauded). Secondly, an apocalyptic account facilitates an understanding of Israel. Israel, for Paul, is above all the place where God moves to save the cosmos. For Campbell the apocalyptic Paul, properly understood (by which scholars typically mean “the way I understand”) is an emphatically non-sapiential Paul.
My dear Douglas Campbell. I think you lost me a bit. I’ll have to buy your book, it seems, if I wish to grasp all of what you were getting at.

Paula Fredriksen from Boston University responded. She did not disappoint and proved her razor sharp wit, perception and forthrightness. She challenged Douglas as to whether apocalyptic eschatology really speaks of the end of the world (it doesn’t). Her position is that “Paul doesn’t preach Christianity but eschatological Judaism for Gentiles.” She sees Messiah as a Davidic warrior, for Paul. She further bridled at the idea that Jewish observance (for Jews) is optional now that Messiah has come. She accepted that the “optional” approach of Douglas Campbell is better than Christian Anti-Judaism, but pointed out that Paul was a believer in circumcision with all the obligations that entailed. undefined

The last panelist was Francis Watson, from Durham University. He contended with the idea that supersessionism is the same thing as erasure, and argued for the radical transcendence of the Christ event. He then interacted with the other panelists. The olive tree analogy of Romans 11 came in for special attention, and William Campbell pointed out that the NRSV translation “in their place” in reference to the Gentile branches being grafted in (Rom 11:17), is a tendentious translation, and problematic.

A LIVELY DEBATE
ensued, with considerable interaction between Paula Fredriksen and Douglas Campbell. It is too much to get into the details, and I hope that I have understood correctly, but the key issues were:
a) the election of Israel (for Campbell in the New Covenant Israel is a reconstituted continuity, and all Christians bear the image of a Jew – Jesus). This seemed problematic to Fredriksen – and I have to agree;
b) Fredriksen – in that case, what still needs to be done?
c) In a query to Fredriksen, what is πνευμα for Jews? Fredriksen asserted that there is a continued uniqueness in Jewish identity for Paul, who asserted to Peter (Gal 2:15) “we are not Gentile sinners”, asserting that Jews by nature are different. Jews do get the πνευμα, as Jews. This is what he means by “peace upon the Israel of God” (Gal 6:16) – he is talking to Jews who have the πνευμα.
d) a further argument was then, what about belief and unbelief? Doesn’t this have a distinguishing force for Paul? Francis Watson responded by pointing out that this is the source of Paul’s grief.

All in all, this was a profitable session. It both highlighted the progress that has been made in understanding Paul in non-supersessionist ways, and the distance still to be made up. There is much work to be done, much bad theology to be undone, and a great amount of disagreement on how all that is going to look. The participation of a significant number of Jewish scholars, largely but not exclusively Messianic Jews, points to the importance of this task for Jewish-Christian relations.

The Way of Life: The Rediscovered Teachings of the Twelve Jewish Apostles to the Gentiles – Book Review


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Toby Janicki

The Way of Life: The Rediscovered Teachings of the Twelve Jewish Apostles to the Gentiles

Marshfield, MO: First Fruits of Zion / Vine of David, 2017. 581 pages. $35.00 ISBN 978-1941534243

 

 

For over a century, scholars have discovered in the Didache an intriguing ‘window’ into the lives of the earliest Christians. A short discipleship and church manual for gentiles, it was written sometime around the first great Jewish War in 70 CE. Apart from a few decades in the early 20th century, before the discovery of the Dead Sea Scrolls confirmed its very early date, scholars have generally been keen to notice the very Jewish nature of this book. What the Didache is, is a manual written by early Messianic Jews to new disciples as part of what is sometimes called the ‘gentile mission’ – the rapid explosion of the Good News of Messiah’s advent and redemptive work around the Roman Empire and beyond. The title of this famous manual, written in Greek, is translated as ‘Teaching of the Lord through the Twelve Apostles to the Gentiles‘. This is where Janicki has found a model for the subtitle for his substantial commentary. In case any might think the Didache is pseudepigraphic – falsely attributing its writings to a famous author – the Didache simply claims that its teachings are representative of the teachings of the Twelve Apostles, and its author(s) remains unnamed and anonymous.

One would think that with an ancient book full of teachings collected and presented by early Messianic Jews, their modern counterparts would have been all over it to discover what the perspective of their predecessors might have been. Such has not been the case apart from an Aberdeen PhD dissertation by E. Spivak in 2007. This is where Toby Janicki has made a remarkable contribution. While he makes no claim to being a Messianic Jew himself, as a member of the Movement he examines the Didache from a thoroughgoing Messianic Jewish perspective, in what is the second largest and most extensive commentary on the Didache ever published.

The introduction sets the tone, with a relatively brief but comprehensive overview of the history and background required to understand the background of the Didache. Janicki demonstrates that he has come to grips with the full body of Didache scholarship and has his own specific contribution to make. Thus already a Messianic Jewish perspective comes to the fore as Janicki proposes that the Didache ‘is a Mishnah for Gentile believers. It addresses key halachic issues of everyday life and community’ (pp. 16-19). The introduction is followed by the text of the Didache in Greek, with Janicki’s own translation into English.

The commentary deals with the Didache chapter by chapter. The Didache has 16 chapters. Each chapter begins with the English of the Didache cross-referenced to quotations and allusions in the Hebrew Bible and the New Testament, but not to extant Jewish literature or other early Christian literature. The focus then is, as through the commentary, on the practical value of the Didache.

Each chapter translation is followed by an overview in which Janicki grapples with the general questions raised by each chapter, with reference to the comments and observations raised by scholarship thus far. Janicki does so in a way that while not easy for the casual or elementary student or reader, is not difficult at all for someone who has mastered the basics.

In turn, the overview is followed by verse-by-verse commentary on the Didache. This is where Janicki’s contribution shines. Each verse is dealt with in depth, with reference not only to Didache scholarship but also comparable writings of the early church. Especially useful is his careful incorporation of insights from the Talmud and other Jewish writings. While somewhat questionable, because the Mishnah and Talmud were not committed to writing until later centuries, the insights do provide a Jewish frame of reference from which to view the teachings of the Didache. Further, they accentuate the Didache’s affinity of thought to that of other Jewish literature, as opposed to that of Christianity in those same later centuries, which was rapidly distancing itself from Jewish modes of thinking.

One of Janicki’s own distinct contributions is important to highlight. Page after page, Janicki treats the Didache as a book of value for directing the life of Jesus’ disciples today. There is a distinctly pastoral tone to the book, and the Didache is not merely exegeted, but potential applications to the lives of modern Christians are highlighted for consideration. Thus we are told ‘According to the Didache, idle and lazy members of our communities who rely on the benevolence of believers are not true followers of the Master’ (p. 442).  It is strong language, but a logical application of the Didache’s teaching in Didache 12. This is nothing less than the re-incorporation of the Didache into the tradition of a church that has long forgotten its precepts in favour of those of later church writers.

Two appendices include the text of the Epistle of Barnabas and the Oxyrhynchus Papyrus 1782. A bibliography is also included but no comprehensive indexes of references or subjects, items which are admittedly an option for commentaries. The layout of the book is excellent and the typeset clear and readable, which helps in making it an accessible resource for all. Jesus is consistently referred to as the ‘Master’, a usage that seems somewhat awkward, but also appropriate. Footnotes unfortunately do not flow from page to page, which sometimes causes problems in the page layout (as in page 9, which is half blank), but in general the book is very well produced.

For those who want to get an idea of how at least some early Messianic Jews taught regarding personal and congregational life, in more than just a dry, scholarly way, Janicki’s book is well worth the $35 asking price. I have a suspicion that Janicki’s contribution will be welcomed not only by laypersons but also Didache scholars for his fresh contribution and integration with contemporary Messianic Jewish thought.

 

Thy Kingdom Come: A Conference on the Bible, Theology and the Future


Thy Kingdom Come

Thy Kingdom Come: A Conference on the Bible, Theology and the Future

It was a tale of two cities… Two centuries ago, Britain was a place awash with apocalyptic expectation. Napoleon’s armies were bringing the Enlightenment across Europe, feudalism was collapsing, and the Jewish people were experiencing emancipation from the ghetto and their own enlightenment, the Haskalah.
Fast forward to the present, and the opposite seems to be the case. The famous British reserve has given rise to a general abhorrence of the speculative and extreme. Sadly, in many cases, this has meant that what the Bible has to say theologically about the future has fallen into disregard and disrepute. In some quarters there is a fear of the extremes of the past, but is this justified? Does the Scripture have anything relevant to say about our current situation and God’s plans for our world?

I am really thrilled to be part of Thy Kingdom Come: A Conference on the Bible, Theology and the Future, which brings together leading Bible scholars from the UK and USA to explore what the Bible says about our world. With human rights abuses, the environment, and the threat of war, terrorism and weapons of mass destruction constantly in the news, what is our hope as Christians and what does the Bible say about what the future holds? Surveying a broad cross-section of biblical passages, the Thy Kingdom Come conference seeks to equip believers with the tools to discern properly what the Scriptures teach about the world and the future.

Information is available at http://www.thykingdomcome.org.uk. Maybe I’ll see you there – at Emmanuel Centre in Westminster, 17-18 October!

The End and the Eschaton


TKCbannerKings Evangelical Divinity School and Chosen People Ministries are jointly sponsoring a conference to be held in London on 17-18 October 2014 highlighting Scriptural passages and approaches that bear on the eschaton.

Entitled Thy Kingdom Come: A Conference on the Bible, Theology and the Future, the event includes well-known theological speakers, including Derek Tidball, Craig Blaising and Darrell Bock. Full details are available at the event website – www.thykingdomcome.org.uk. There is also a Facebook page which you are invited to Like to help get the word around.

 The organisers have also issued a call for papers. There are more details regarding that here.

Introduction to Messianic Judaism


Thank you Drs. Rudolph and Willitts!
Willitts and Rudolph have done a great Mitzvah for Messianic Judaism, providing a resource that supersedes a few ‘introductions’ of a previous era and reflecting the tremendous growth in theological capability in our movement of Jewish people to our Jewish Messiah. I see great value in I2MJ on a number of counts:

  1. While not perfect, and as was mentioned by Seth in the Rosh Pina Project, a ‘mixed bag’ it reflects the growing credibility and theological acumen of the Messianic movement (MJM).
  2. The ‘mixed bag’ further reflects where we are as a movement. We have yet to see many monographs demonstrating first-rate scholarship from our midst. However, we have a lot more than we did and we know more is on the way, giving the MJM a voice into the Jewish and Christian worlds.
  3. Published by a mainstream Christian publisher, it gives astute Christians a contemporary resource by which to understand the movement. Someday – Messianic authors will be found in the mainstream, and even Jewish press. Today, this is a step forward.
  4. Some of the published material is original research, adding to our body of knowledge of the MJM. Rudolph’s historical piece comes to mind.
  5. Because of the publisher and the reputation of some of the contributors, this book will be found in every theological training institution of any credibility. This will mean that students, pastors and scholars will use this as a key text to understand the MJM and so we should be glad that we have a word that is so much more advanced than anything we have had until now.
  6. A couple links that show how Messianic Jews are maturing theologically in the English speaking world: The Messianic Jewish Theological Symposium – http://www.messianicsymposium.eu (next in London, February 2014) and the Borough Park Symposium – http://www.boroughparksymposium.com.

A work like I2MJ is… a lot of WORK. And there is no money in it. My thanks go to Rudolph, Willitts, and all the contributors, each sterling in their own right.

Jewish Continuity in the Body of Messiah


In the interests of the Messianic Jewish Movement, I am posting this recently published statement on Jewish Continuity in the Body of Messiah, that I believe is of critical importance and reflects the growing self-awareness and maturing identity of the worldwide community of Jewish believers in Yeshua. In light of the theological and geographical diversity of the participants, one should doubly take note.

Helsinki Consultation on Jewish Continuity in the Body of Messiah
2012 Berlin Statement on Torah
(July 3, 2012)

The third Helsinki Consultation on Jewish Continuity in the Body of Messiah met in Berlin, Germany June 29 – July 3, 2012. Building on statements formulated in the meetings of the previous two years, Jewish scholars from France, Germany, Israel, Russia, the United Kingdom, and the United States, belonging to Catholic, Orthodox, Protestant and Messianic traditions, deepened their relationships and advanced in their discussion of crucial issues concerning Jewish life in the Body of Christ.

The theme of this year’s consultation was “Jewish Believers in Yeshua and the Torah.” Papers presented at the conference underlined the paradoxical richness and depth of Torah, and the way its fulfillment in Yeshua reinforces rather than undermines its enduring relevance. Following the conference, members of the consultation met together and developed the following common statement:

We, the members of the Helsinki Consultation, bear living witness to the recent emergence of Jewish believers in Yeshua (Jesus) who affirm their Jewish identity and acknowledge its theological significance. We are increasingly recognizing the intrinsic connection between this identity and Torah, the dynamic reality that has shaped the life of the Jewish people throughout its historical journey. We are also increasingly challenged to understand the continuing significance of the Torah encountered in the light of the gospel within the life of the Body of the Messiah.

The complex nature of Jewish existence reflects the multifaceted and paradoxical character of the Torah. Torah is both the historical revelation of God to Israel, and Israel’s window to the eternity of God; once-for-all transmitted truth, and ever new process of discovery; the fashioner of human institutions, and the secret of the cosmic order; the absoluteness of the Divine Word, and the relativity of its human interpretation; the vulnerable letter of the written text, and its invulnerable spirit; defining mark of Israel’s singular path and destiny, and wisdom for all nations of the earth.

From an early period, many Christians have not fully grasped the Torah’s paradoxical unity. They have limited its relevance to what they deemed “moral precepts” whilst rejecting the so-called “civil” and “ceremonial” practices that are foundational to Jewish life. They have frequently viewed Torah through the dualistic lens of grace and law, contrasting faith and works, and thus overlooking the Torah’s enduring value.

Recent scholarship has shed new light on the Jewish context of Yeshua and the early Yeshua-movement which challenges traditional Christian understanding of the Torah and brings renewed appreciation for its positive significance. Many now recognize that Yeshua, Sha’ul (Paul), and the other early Jewish followers of Yeshua were Torah observant. This historical reality carries significant theological implications.

We as Jewish believers in Yeshua acknowledge the special bond that unites us with Israel’s Torah. This bond with Israel’s Torah witnesses in the Church to the irrevocability of God’s gifts and call to Israel (Rom 11:29). For Yeshua said, “Think not that I have come to destroy the Torah, or the prophets: I have not come to destroy, but to fulfill” (Mt 5:17). We believe in the continuing validity of the Torah even as it is fulfilled in Christ. Moreover, we see Christ as the incarnate Torah, the eternal wisdom of the Father in human flesh. He alone lived out the Torah in perfect form, and he calls his disciples to walk in his ways.

As Jewish believers in Yeshua we are in the process of working out the meaning and concrete implications of this bond that we collectively experience. We find ourselves in a variety of different ecclesial and Jewish communal contexts, and we hold different understandings and definitions of Torah observance. Some of us consider the observance of mitzvot such as Shabbat, Jewish holidays, and the dietary laws as an essential component of fidelity to Torah. Yet we all understand that our attempt to live in radical discipleship to Yeshua (in conformity to teaching such as that found in the Sermon on the Mount) is the foundational principle of Torah observance. Furthermore, we all understand our faithfulness to Israel’s Torah as a commitment to promote an awareness of the Jewish roots of the Church.

In the midst of our different approaches we have experienced through our deliberations and fellowship the dynamic and unifying power of Christ as Torah. Continuing to reflect on the Torah’s role in our lives, we desire to grow together as Jews and as disciples of Yeshua. We hope these insights will resonate with other Jewish believers in Yeshua, and we invite them to join us on our journey.

Consultation Members:

Boris Balter (Russia)
Jacques Doukhan (USA)
Richard Harvey (Great Britain)
Mark Kinzer (USA)
Fr. Antoine Levy (Finland)
Lisa Loden (Israel)
Fr. David Neuhaus (Israel)
Svetlana Panich (Russia)
Vladimir Pikman (Germany)
Jennifer Rosner (USA)
Dominic Rubin (Russia)

Advance Notice! Ascension to the Throne Party.


Celebrate MessiahHere in the United Kingdom, we are celebrating 60 years since HRH Elizabeth’s accession to the Throne. Job well done, your majesty!

There is another, much more significant event coming up. In 2033 the world will be passing a major milestone – two millennia since Yeshua’s ascension and exaltation, being seated at the right hand of The Throne that really matters more than any other:

Sunday, 15 May, 2033. 

Assumptions in coming up with this date:

1. The date of 3 April 33 C.E. is the correct date for the crucifixion.

2. The crucifixion was on a Thursday, allowing for the predicted 3 days and 3 nights in the tomb. Yeshua thus rose from the dead on 6 April, 33 C.E.

3. The first day counted towards the 40 days that Yeshua appeared to His disciples before going to the Father was the day He rose from the dead (a yom-rishon, the first day of the week).

4. Anyone who wants to argue the day of the Crucifixion, the Last Supper, whether Yeshua celebrated the Seder on the Essene or conventional Jewish calendar, the role of yom habikkurim, etc. etc. is free to comment. Knock yourself out!

5. Should you have an inexplicable conviction that on this day Yeshua will return and you will either be judged or reigning with Him and thus you must divest yourself of all your worldly goods – please make your cheques/checks out to Daniel Nessim. I’m ready for every eventuality.

 

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