Ask the Rabbi - Judaism, Messianic Judaism, and Christianity Theological Differences Pt 7 - Repentance
What are the primary differences, theologically, between Judaism, Messianic Judaism, and Christianity regarding repentance?
This week we continue to delve deeper into each on the categories we discussed at a high level 7 weeks ago. The primary High Level differences are:
* The role of Torah
* The role of Oral Torah
* The Messiahship of Yeshua Ha'Nazaret
* The Deity of Yeshua
* The role of Works
* The role of Faith
* Repentance
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the the role of repentance.
Traditional Judaism
Traditional Judaism stresses three key actions to walking in a right relationship to G-D:
Prayer, Acts of Loving Kindness, and T'shuvah (Repentance). These 3 actions are all predicated on having Faith in the One True G-D of Abraham, Issac, and Jacob. For this article we will focus on T'shuvah (Repentance)
T'shuvah in Judaism is much more that feeling sorry for an action; it is making it right. This is a key concept. If a person sins against G-D; they are to confess the sin to G-D. If a person sins against another person; they are to confess both to G-D and to the one they acted against. In the case of a monetary or property damage, they are to pay back the damages, plus an additional amount for restitution.
In both cases (sin against G-D and sin against a person), the sign of true repentance is that the person turns from the evil action and does not do it again.
This definition is a far cry above what is generally thought of as repentance.
Traditional Christianity
Many traditional Protestant denominations teach (more by deed than word) a much softer, feel-good, type of repentance. Generally, the repentance demonstrated by most is a "I'm sorry G-D" type of feel-good repentance. Few ever teach that we must confess to our brother any wrong committed and make it right.
This is a general statement; there are some excellent churches and leaders that do not teach this "feel-good" repentance. Verbose confessions and crying do not necessarily make for true repentance. True repentance demands the person turn away from the sin!
Messianic Judaism
Messianic Jewish theology follows the concept of T'Shuvah in accordance to the teachings of our Great Rabbi (Yeshua). This form is consistent with that taught in Traditional Judaism.
Thus, sin against G-D must be confessed to G-D, and the person must turn from the sin.
Sin against man must be confessed to G-D and man, and restitution must be made.
In either case, the true test of whether that repentance was sincere, and whether it is accepted by G-D, is whether we turn from the sin!
Shalom - Rabbi Gavri'el
Thursday, June 28, 2007
Original Sin or Propensity To Sin?
What did man inherit, Adam's actual Sin, or Adam's Propensity To Sin?
The Talmud's teachings on Original Sin would surprise most Believers today, as the Rabbis normally teach that the concept of Original Sin is incompatible with Jewish thought. This statement, while correct based on what many denominations teach, belies some very significant parallels between the concept of Original Sin, the effects of Adam's sin on the world, and the Yetzer Hara (evil inclination).
The Rabbis teach that the effect of the sin in the Garden of Eden had repercussions on all subsequent generations. It is the direct cause of death which is the fate of every living creature. Similarly, they teach the taint of the sin of the Golden Calf on subsequent generations. This is considerably different from many Church denominations' often taught concept that man inherits sin (Yeshua taught man actually inherits the Sin Nature or Propensity To Sin). Thus, according to the Rabbis, while man is burdened by the consequences of sin, he is not personally responsible for the actions of his forefathers. This is consistent with the statement in Torah that G-D punishes the iniquity of the fathers to the 3-4 generation (not the 1000th), and that a son not be punished for the crimes of the father.
To expand the discussion, if we, as Messianics, believe man inherited the taint of sin (that is, the Propensity To Sin), we find ourselves in a more Biblically correct position that is consistent with that is taught by the Rabbis. When combined with the concept of the Yetzer Hara (evil inclination), a strikingly clear picture comes into focus. It is the inherited Propensity To Sin, coupled with the evil inclination, that must be overcome and mastered. This evil nature and Propensity To Sin can be overcome. This is the work of the Ruach HaKodesh, to live in us and have us follow the Torah now written on our heart. Thus, the death of Yeshua reconciles us to the Father, and the Ruach HaKodesh gives us the ability to then live out G-D's Torah, walking in the way of righteousness.
Blessings, Rabbi Gavri'el
The Talmud's teachings on Original Sin would surprise most Believers today, as the Rabbis normally teach that the concept of Original Sin is incompatible with Jewish thought. This statement, while correct based on what many denominations teach, belies some very significant parallels between the concept of Original Sin, the effects of Adam's sin on the world, and the Yetzer Hara (evil inclination).
The Rabbis teach that the effect of the sin in the Garden of Eden had repercussions on all subsequent generations. It is the direct cause of death which is the fate of every living creature. Similarly, they teach the taint of the sin of the Golden Calf on subsequent generations. This is considerably different from many Church denominations' often taught concept that man inherits sin (Yeshua taught man actually inherits the Sin Nature or Propensity To Sin). Thus, according to the Rabbis, while man is burdened by the consequences of sin, he is not personally responsible for the actions of his forefathers. This is consistent with the statement in Torah that G-D punishes the iniquity of the fathers to the 3-4 generation (not the 1000th), and that a son not be punished for the crimes of the father.
To expand the discussion, if we, as Messianics, believe man inherited the taint of sin (that is, the Propensity To Sin), we find ourselves in a more Biblically correct position that is consistent with that is taught by the Rabbis. When combined with the concept of the Yetzer Hara (evil inclination), a strikingly clear picture comes into focus. It is the inherited Propensity To Sin, coupled with the evil inclination, that must be overcome and mastered. This evil nature and Propensity To Sin can be overcome. This is the work of the Ruach HaKodesh, to live in us and have us follow the Torah now written on our heart. Thus, the death of Yeshua reconciles us to the Father, and the Ruach HaKodesh gives us the ability to then live out G-D's Torah, walking in the way of righteousness.
Blessings, Rabbi Gavri'el
Wednesday, June 20, 2007
Theological Differences Pt 6 - the role of faith
What are the primary differences, theologically, between Judaism, Messianic Judaism, and Christianity regarding the role of Faith?
This week we continue to delve deeper into each on the categories we discussed at a high level 6 weeks ago. The primary High Level differences are:
* The role of Torah
* The role of Oral Torah
* The Messiahship of Yeshua Ha'Nazaret
* The Deity of Yeshua
* The role of Works
* The role of Faith
* Repentance
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the the role of Faith.
Traditional Judaism
As stated last week, in traditional Judaism the results of Faith are seen as more important than Faith alone. While the concept of Works is very important, and "fixing the world" is a key concept, to characterize Judaism as Works-based would totally disregard the reason one does the Works - to sanctify G-D's Name!
Thus Faith in the G-D of Israel is key to an observant Jews relationship to G-D. Doing good Works is expressing that Faith.
Traditional Christianity
Traditional Protestant denominations stress Faith alone; some implying Works are not spiritual, thus are almost "evil." This view does not agree with Scripture, as Messiah often made it clear that concrete action is required to follow Him. Ya'akov (incorrectly translated James) states that "Faith without works is dead faith."
Rabbi Sha'ul (Paul) makes it clear that "the just shall live by faith." While many use this passage to their own destruction (see last weeks newsletter), the point is valid. Faith in the One True G-D, and His Messiah, are the basis for Salvation.
Messianic Judaism
Messianic Jewish theology varies; most groups state that Faith in the G-D of Isra'el and His Messiah are paramount. We as a Congregation hold to this opinion. While we do encourage good Works, we stress it is to be an outcome (fruit) of our Faith, not to earn Salvation.
This directly points to our belief in Torah. We are saved by Faith, not by keeping Torah. We keep Torah to walk in G-D's commands and as visible fruit of our Salvation.
In Summary - "We do not keep Torah to be saved, we keep Torah because we are saved!"
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
This week we continue to delve deeper into each on the categories we discussed at a high level 6 weeks ago. The primary High Level differences are:
* The role of Torah
* The role of Oral Torah
* The Messiahship of Yeshua Ha'Nazaret
* The Deity of Yeshua
* The role of Works
* The role of Faith
* Repentance
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the the role of Faith.
Traditional Judaism
As stated last week, in traditional Judaism the results of Faith are seen as more important than Faith alone. While the concept of Works is very important, and "fixing the world" is a key concept, to characterize Judaism as Works-based would totally disregard the reason one does the Works - to sanctify G-D's Name!
Thus Faith in the G-D of Israel is key to an observant Jews relationship to G-D. Doing good Works is expressing that Faith.
Traditional Christianity
Traditional Protestant denominations stress Faith alone; some implying Works are not spiritual, thus are almost "evil." This view does not agree with Scripture, as Messiah often made it clear that concrete action is required to follow Him. Ya'akov (incorrectly translated James) states that "Faith without works is dead faith."
Rabbi Sha'ul (Paul) makes it clear that "the just shall live by faith." While many use this passage to their own destruction (see last weeks newsletter), the point is valid. Faith in the One True G-D, and His Messiah, are the basis for Salvation.
Messianic Judaism
Messianic Jewish theology varies; most groups state that Faith in the G-D of Isra'el and His Messiah are paramount. We as a Congregation hold to this opinion. While we do encourage good Works, we stress it is to be an outcome (fruit) of our Faith, not to earn Salvation.
This directly points to our belief in Torah. We are saved by Faith, not by keeping Torah. We keep Torah to walk in G-D's commands and as visible fruit of our Salvation.
In Summary - "We do not keep Torah to be saved, we keep Torah because we are saved!"
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
Living as our Messiah
We'd like to take a moment and clarify our direction as a Messianic Jewish Synagogue. There maybe some confusion regarding Hebrew-root Churches (which we are not) and Messianic Jewish Synagogues (which we are).
A Hebrew-root Church - is a body of believers that is seeking to understand the Hebrew roots of the faith. These bodies have many beliefs similar to ours. One outstanding organization supporting Hebrew Roots is First Fruits of Zion.
A Messianic Jewish Synagogue - is a body of believers (made up of Jews and former Gentiles) that not only seek to understand the Hebrew roots of the faith, but by extension, to live out their belief by living as their Messiah Lived. This belief is lived out in a Jewish context (as our Messiah did) and as part of the Jewish people.
In order to live out the life of the Messiah, we go beyond merely learning about "Jewish" Life. We must move towards adopting the Life of the Messiah. This means not only talking about the Torah He lived, but living and following the Torah ourselves (Not for salvation but as fruit of that salvation).
In essence we all are Messianic Hebrews (having crossed over from death to iife); whether Jew or former Gentile.
Is someone required to become a Jew to be saved? No, the Jerusalem Council made it clear in Acts 15 that one does not have to become a Jew to be saved. They also made it clear that the redeemed former Gentiles (having crossed over in Messiah) where to now learn G-d's commands (Acts 15:21) from the Jews. We should also note that nowhere in scripture are Jews commanded to live like Gentiles (give up Torah) to be saved. Though it is never commanded in scripture, that is exactly what the majority of the Church has been doing for the last 1700 years (or more).
A Messianic Jewish Synagogue teaches that we are not only to learn about the Messiah; we are to take on the life (live like) of the Messiah. That life expresses itself as a Jewish Lifestyle. We must never forget, our Messiah was born of a Jewish woman, of the tribe of Judah. Lived a Jewish life, and died as a Jew.
Some well intentioned people (or sometimes not so well intentioned) will consider this Messianic Jewish Lifestyle to be "Legalism". They will say we are "free" from the Law. The only problem is, is that true? 1 John Chapter 3 says:
1Jn 3:4 Everyone who keeps sinning is violating Torah - indeed, sin is violation of Torah.
1Jn 3:5 You know that he appeared in order to take away sins, and that there is no sin in him.
1Jn 3:6 So no one who remains united with him continues sinning; everyone who does continue sinning has neither seen him nor known him.
1Jn 3:7 Children, don't let anyone deceive you - it is the person that keeps on doing what is right who is righteous, just as God is righteous.
1Jn 3:8 The person who keeps on sinning is from the Adversary, because from the very beginning the Adversary has kept on sinning. It was for this very reason that the Son of God appeared, to destroy these doings of the Adversary.
1Jn 3:9 No one who has God as his Father keeps on sinning, because the seed planted by God remains in him. That is, he cannot continue sinning, because he has God as his Father.
1Jn 3:10 Here is how one can distinguish clearly between God's children and those of the Adversary: everyone who does not continue doing what is right is not from God. Likewise, anyone who fails to keep loving his brother is not from God.
Thus sin is a violation of Torah (verse 4) and anyone who keeps violating Torah has neither seen Him or knows Him (verse 6). Even more startling is verse 8 "The person who keeps on violating Torah (sinning) is from the Adversary".
So how then do we know what sin is? By knowing and following Torah.
Legalism is by definition, saying someone must do something (or not do something) to be saved. Have we ever said that a person must wear Tzitzit to be saved, or a kippa? The answer is, no we have not.
In a recent debate with Pat Donahue (Church of Christ) he stated we Messianic Jews were not saved because we followed Torah. That is true Legalism and is a gross perversion of Rabbi Sha'ul's (Paul's) writings. Paul never said to do away with Torah. He did say:
(Rom 7:12) So the Torah is holy; that is, the commandment is holy, just and good.
(1Ti 1:8) We know that the Torah is good, provided one uses it in the way the Torah itself intends.
In his writings on circumcision and other Jewish conversion rites; his condemnation was not on the practice, but on people thinking they had to do it to be saved. Thus Paul is not forbidding a Gentile from becoming a Jew, or forbidding Torah practices, but condemning them for believing they have to become a Jew to be saved (Some in the Two House movement comes dangerously close to this position by saying that those who are saved are really "lost" members of the House of Israel).
In summary, this began as a brief discussion on the difference between a Messianic Synagogue and a Hebrew Roots Church. It however has expanded to include what I hope is clarification on what we believe, teach and live.
We do not teach that all must live as we do to be saved. We ask the same in return. Our position is scriptural and on that day, when we stand before the Most High, it will be the blood of Messiah that redeems us. Hopefully it will be our life, lived as our Messiah did, that will enable us to hear "Well done my good and faithful servant". For our Messiah said: Mat 5:19 So whoever disobeys the least of these mitzvot (Commandments, i.e. Torah) and teaches others to do so will be called the least in the Kingdom of Heaven. But whoever obeys them and so teaches will be called great in the Kingdom of Heaven.
I think the words of the Master are the words we should learn from and live by.
Blessings Rabbi Gavri'el
A Hebrew-root Church - is a body of believers that is seeking to understand the Hebrew roots of the faith. These bodies have many beliefs similar to ours. One outstanding organization supporting Hebrew Roots is First Fruits of Zion.
A Messianic Jewish Synagogue - is a body of believers (made up of Jews and former Gentiles) that not only seek to understand the Hebrew roots of the faith, but by extension, to live out their belief by living as their Messiah Lived. This belief is lived out in a Jewish context (as our Messiah did) and as part of the Jewish people.
In order to live out the life of the Messiah, we go beyond merely learning about "Jewish" Life. We must move towards adopting the Life of the Messiah. This means not only talking about the Torah He lived, but living and following the Torah ourselves (Not for salvation but as fruit of that salvation).
In essence we all are Messianic Hebrews (having crossed over from death to iife); whether Jew or former Gentile.
Is someone required to become a Jew to be saved? No, the Jerusalem Council made it clear in Acts 15 that one does not have to become a Jew to be saved. They also made it clear that the redeemed former Gentiles (having crossed over in Messiah) where to now learn G-d's commands (Acts 15:21) from the Jews. We should also note that nowhere in scripture are Jews commanded to live like Gentiles (give up Torah) to be saved. Though it is never commanded in scripture, that is exactly what the majority of the Church has been doing for the last 1700 years (or more).
A Messianic Jewish Synagogue teaches that we are not only to learn about the Messiah; we are to take on the life (live like) of the Messiah. That life expresses itself as a Jewish Lifestyle. We must never forget, our Messiah was born of a Jewish woman, of the tribe of Judah. Lived a Jewish life, and died as a Jew.
Some well intentioned people (or sometimes not so well intentioned) will consider this Messianic Jewish Lifestyle to be "Legalism". They will say we are "free" from the Law. The only problem is, is that true? 1 John Chapter 3 says:
1Jn 3:4 Everyone who keeps sinning is violating Torah - indeed, sin is violation of Torah.
1Jn 3:5 You know that he appeared in order to take away sins, and that there is no sin in him.
1Jn 3:6 So no one who remains united with him continues sinning; everyone who does continue sinning has neither seen him nor known him.
1Jn 3:7 Children, don't let anyone deceive you - it is the person that keeps on doing what is right who is righteous, just as God is righteous.
1Jn 3:8 The person who keeps on sinning is from the Adversary, because from the very beginning the Adversary has kept on sinning. It was for this very reason that the Son of God appeared, to destroy these doings of the Adversary.
1Jn 3:9 No one who has God as his Father keeps on sinning, because the seed planted by God remains in him. That is, he cannot continue sinning, because he has God as his Father.
1Jn 3:10 Here is how one can distinguish clearly between God's children and those of the Adversary: everyone who does not continue doing what is right is not from God. Likewise, anyone who fails to keep loving his brother is not from God.
Thus sin is a violation of Torah (verse 4) and anyone who keeps violating Torah has neither seen Him or knows Him (verse 6). Even more startling is verse 8 "The person who keeps on violating Torah (sinning) is from the Adversary".
So how then do we know what sin is? By knowing and following Torah.
Legalism is by definition, saying someone must do something (or not do something) to be saved. Have we ever said that a person must wear Tzitzit to be saved, or a kippa? The answer is, no we have not.
In a recent debate with Pat Donahue (Church of Christ) he stated we Messianic Jews were not saved because we followed Torah. That is true Legalism and is a gross perversion of Rabbi Sha'ul's (Paul's) writings. Paul never said to do away with Torah. He did say:
(Rom 7:12) So the Torah is holy; that is, the commandment is holy, just and good.
(1Ti 1:8) We know that the Torah is good, provided one uses it in the way the Torah itself intends.
In his writings on circumcision and other Jewish conversion rites; his condemnation was not on the practice, but on people thinking they had to do it to be saved. Thus Paul is not forbidding a Gentile from becoming a Jew, or forbidding Torah practices, but condemning them for believing they have to become a Jew to be saved (Some in the Two House movement comes dangerously close to this position by saying that those who are saved are really "lost" members of the House of Israel).
In summary, this began as a brief discussion on the difference between a Messianic Synagogue and a Hebrew Roots Church. It however has expanded to include what I hope is clarification on what we believe, teach and live.
We do not teach that all must live as we do to be saved. We ask the same in return. Our position is scriptural and on that day, when we stand before the Most High, it will be the blood of Messiah that redeems us. Hopefully it will be our life, lived as our Messiah did, that will enable us to hear "Well done my good and faithful servant". For our Messiah said: Mat 5:19 So whoever disobeys the least of these mitzvot (Commandments, i.e. Torah) and teaches others to do so will be called the least in the Kingdom of Heaven. But whoever obeys them and so teaches will be called great in the Kingdom of Heaven.
I think the words of the Master are the words we should learn from and live by.
Blessings Rabbi Gavri'el
Wednesday, June 13, 2007
What are the primary differences, theologically, regarding the role of works?
What are the primary differences, theologically, between Judaism, Messianic Judaism, and Christianity regarding the role of works?
This week we continue to delve deeper into each on the categories we discussed at a high level 5 weeks ago.
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians, and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the role of Works.
Traditional Judaism
In traditional Judaism, the results of Faith is seen as more important than Faith alone. Thus, many traditional Jews will say "Judaism is a religion of deed, not creed," in contrast to their opinion of Christianity. This sometimes leads to charges that Judaism is Works based. While the concept of Works is very important, and "fixing the world" is a key concept; to characterize Judaism as Works based would totally disregard the reason one does the Works - to sanctify G-D's name!
Traditional Christianity
Traditional Christian doctrine is denominationally dependent with sometimes confusing and contradictory doctrines.
Catholicism stresses the importance of Works which sometimes leads to charges that they are relying on Works to be saved. This is a highly suspect claim as Works resulting from Faith are truer indicators' of a persons spiritual condition than Works or Faith alone.
Many Protestant denominations stress Faith alone; some almost implying Works are "evil". This is totally against Scripture, as Messiah said, "Take up your cross and follow Me." Thus, He is making it clear that a concrete action is required to follow Him. Ya'akov, incorrectly translated James, says that "Faith without works is dead Faith."
The singular fixation on "Faith alone" stems from Rabbi Sha'uls (Paul) statement that "the just shall live by Faith," (Rabbi Sha'ul is quoting Habakkuk 2:4). Thus, many Protestants give Paul more dominance than is proper, placing his words over that of the other Emissaries, and seemingly over the Messiah Himself. Scripture has to be taken in context, and all of Scripture consulted. Faith in G-D's provision for salvation is absolutely required, that is what Sha'ul is speaking of. He makes it clear in other places, as do the other Emissaries, that saving Faith in G-D's provision for Salvation spurs us to do Works that glorify G-D!
Messianic Judaism
Messianic Jewish theology varies; many groups follow the dominate Protestant theme that Faith is paramount, and that Works are of little importance. Others, including our Congregation, seek a more balance approach.
This approach is very consistent with Traditional Jewish thought, while fully recognizing the need for Faith in the One Who saves us and gives us the power to do the Works. We strive to walk by Faith, doing the good Works that have been given us to do. This brings praise to our G-D and His Messiah.
Most of us realize talk is cheap. Doing the Works G-D has given us to do on the other hand (loving others, helping the needy, bearing one another's burdens), etc., costs time, energy, and love. Which do you think betters exhibits the love of G-D; telling someone, who is cold and hungry, to be full and warm, or clothing and feeding them?
'Show me your Faith by your words; I'll show you my Faith by my Deeds'. Which one do you think the world will believe?
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
This week we continue to delve deeper into each on the categories we discussed at a high level 5 weeks ago.
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians, and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the role of Works.
Traditional Judaism
In traditional Judaism, the results of Faith is seen as more important than Faith alone. Thus, many traditional Jews will say "Judaism is a religion of deed, not creed," in contrast to their opinion of Christianity. This sometimes leads to charges that Judaism is Works based. While the concept of Works is very important, and "fixing the world" is a key concept; to characterize Judaism as Works based would totally disregard the reason one does the Works - to sanctify G-D's name!
Traditional Christianity
Traditional Christian doctrine is denominationally dependent with sometimes confusing and contradictory doctrines.
Catholicism stresses the importance of Works which sometimes leads to charges that they are relying on Works to be saved. This is a highly suspect claim as Works resulting from Faith are truer indicators' of a persons spiritual condition than Works or Faith alone.
Many Protestant denominations stress Faith alone; some almost implying Works are "evil". This is totally against Scripture, as Messiah said, "Take up your cross and follow Me." Thus, He is making it clear that a concrete action is required to follow Him. Ya'akov, incorrectly translated James, says that "Faith without works is dead Faith."
The singular fixation on "Faith alone" stems from Rabbi Sha'uls (Paul) statement that "the just shall live by Faith," (Rabbi Sha'ul is quoting Habakkuk 2:4). Thus, many Protestants give Paul more dominance than is proper, placing his words over that of the other Emissaries, and seemingly over the Messiah Himself. Scripture has to be taken in context, and all of Scripture consulted. Faith in G-D's provision for salvation is absolutely required, that is what Sha'ul is speaking of. He makes it clear in other places, as do the other Emissaries, that saving Faith in G-D's provision for Salvation spurs us to do Works that glorify G-D!
Messianic Judaism
Messianic Jewish theology varies; many groups follow the dominate Protestant theme that Faith is paramount, and that Works are of little importance. Others, including our Congregation, seek a more balance approach.
This approach is very consistent with Traditional Jewish thought, while fully recognizing the need for Faith in the One Who saves us and gives us the power to do the Works. We strive to walk by Faith, doing the good Works that have been given us to do. This brings praise to our G-D and His Messiah.
Most of us realize talk is cheap. Doing the Works G-D has given us to do on the other hand (loving others, helping the needy, bearing one another's burdens), etc., costs time, energy, and love. Which do you think betters exhibits the love of G-D; telling someone, who is cold and hungry, to be full and warm, or clothing and feeding them?
'Show me your Faith by your words; I'll show you my Faith by my Deeds'. Which one do you think the world will believe?
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
Wednesday, June 06, 2007
The primary differences theologically regarding the Deity of Yeshua
What are the primary differences theologically between Judaism, Messianic Judaism, and Christianity regarding the Deity of Yeshua Ha'Nazaret.?
This week we continue to delve deeper into each on the categories we discussed at a high level 4 weeks ago.
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians, and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the Deity of Yeshua Ha'Nazaret.
Traditional Judaism
In traditional Judaism neither Yeshua nor the Messiah in general is seen as divine (G-d). It is believed that the Messiah will be only a man, like King David, or Moshe (Moses). This is THE KEY POINT OF DISPUTE related to Jewish understanding and willingness to consider Yeshua as the Messiah. While Yeshua's (as claimed by traditional Judaism) failure to bring world-wide peace (see last weeks teaching), is an often claimed point of dispute, in fact it is the claim to Deity that is theologically the main issue.
To a Jew, the idea of there being another G-d goes directly against the Shema ("Hear oh Israel, the L-rd is G-d, the L-rd is one!") stated in the Torah. This is a very important point and has led many Jews to consider Christianity to be idolatrous. Thus even today, when most Jews are willing to concede that Christian belief in the Trinity is not idolatry, many of the most orthodox sects still believe it is. Some ultra orthodox Rabbi's even go so far as to say Christians will not have a place in the world to come due to this supposed belief in three g-ds.
Traditional Christianity
The traditional Christian belief concerning Messiah recognizes Yeshua as G-d. However, there is much confusion on what this means. The concept of the Trinity, while that word itself is not used in Scripture, is implied by several key verses. These verses are not, as some claim, an invention of Rabbi Sha'ul (Paul), but are spread through the Gospels and other books of the Renewed Covenant. We will look into the sections concerning Yeshua's Divine nature in a future article. For now let's concentrate on the popular concept of the Trinity and the misunderstandings that have arisen due to poor teaching on the subject.
The Trinity is often misunderstood by both Moslems and Jews as belief in 3 g-ds. In Islam, it is the Father, Son and Mary who are stated to be the Trinity. Many others, even professing Christians, do not understand the principle. Often the Father is pitted against the Son (from Gnosticism, Marcionism, and other similar beliefs), with the Father portrayed as mean, vengeful and judgmental, while Yeshua is seen as only mercy and grace (one only has to read Revelation to see that this is an incorrect view). This point of view ranges from subtle to blatant depending on the denomination. This separation is a complete distortion and invalidates the Shema (stated above). Yeshua Himself says, "If I do not do the works of My Father, do not believe Me, but if I do them, though you do not believe Me, believe the works, so that you may know and understand that the Father is in Me, and I in the Father" (John 10:37-38).
Thus we see by Yeshua's own words that He walks in total oneness with the Father and does not act a separate "god." Yeshua makes a point to tell us to pray to the Father, not to Him. The Emissaries (Apostles) likewise teach us to Pray to the Father, in Yeshua's name. Is praying to Yeshua improper? What we can say for sure is there is no place where we are instructed to!
Messianic Judaism
Messianic Jewish theology varies; some groups are strict Trinitarians, while others do not believe in the Deity of Yeshua. Denying the Deity of Yeshua has many problems, and ignores the fact that He receives Worship, and says that He and the Father are one! Messianics often can fall into the same problems as described above, seemingly making G-d into 3 "gods". Messianics often follow certain Denominational leanings, elevating one part of G-d over the other. For example, those having a Pentecostal leaning may stress the Ruach HaKodesh (Holy Breath or Spirit).
So where do we as a congregation fit? We totally agree that Yeshua is G-d, and that the Ruach HaKodesh is G-d. We however strongly deny any hint of 3 "gods." To do otherwise is to violate the Shema which is absolute! So how is it possible Yeshua is both G-d and man? The key is an understanding of the Shechinah - The visible resting place of G-d. The Shechinah is a Chaldee (Babylonian) word used to describe the point where G-d's presence rests on the Earth: specifically, in the Tabernacle and Temple. The ancient Rabbis teach us that the Shechinah (Glory) of G-d departed the Temple before it was destroyed in the 6th century. This view of the Shechinah departing is confirmed in Ezekiel chapter 10. Thus the Shechinah is G-d visible in time and space. This in no way diminishes our G-d and King, who still ruled from His throne in Heaven.
What about the Ruach HaKodesh? The Rabbi's tell us the Ruach had departed Israel in the 5th century thus that is why prophecy ceased. The Rabbi's clearly identify the Rauch as being part of G-d, not a separate god.
We believe that Yeshua is the G-d man. His body was physical, having been born of Miriam (Mary). His Spirit was fully G-d, making Him the Shechinah (the visible resting place of G-d on earth). Part of G-d, fully G-d, but in no way separate or independent of the Father. Likewise the Holy Breath is Part of G-d, fully G-d, but in no way separate or independent of the Father.
In order to convey this in a cohesive manner, without using confusing terms; we teach The Will (Father), Word (Yeshua) and Breath (Holy Breath or Spirit) of G-d. This has the same meaning as the Trinity, but stresses the oneness seen in the Shema - Hear oh Israel, the L-rd is G-d, the L-rd is one.
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
This week we continue to delve deeper into each on the categories we discussed at a high level 4 weeks ago.
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians, and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the Deity of Yeshua Ha'Nazaret.
Traditional Judaism
In traditional Judaism neither Yeshua nor the Messiah in general is seen as divine (G-d). It is believed that the Messiah will be only a man, like King David, or Moshe (Moses). This is THE KEY POINT OF DISPUTE related to Jewish understanding and willingness to consider Yeshua as the Messiah. While Yeshua's (as claimed by traditional Judaism) failure to bring world-wide peace (see last weeks teaching), is an often claimed point of dispute, in fact it is the claim to Deity that is theologically the main issue.
To a Jew, the idea of there being another G-d goes directly against the Shema ("Hear oh Israel, the L-rd is G-d, the L-rd is one!") stated in the Torah. This is a very important point and has led many Jews to consider Christianity to be idolatrous. Thus even today, when most Jews are willing to concede that Christian belief in the Trinity is not idolatry, many of the most orthodox sects still believe it is. Some ultra orthodox Rabbi's even go so far as to say Christians will not have a place in the world to come due to this supposed belief in three g-ds.
Traditional Christianity
The traditional Christian belief concerning Messiah recognizes Yeshua as G-d. However, there is much confusion on what this means. The concept of the Trinity, while that word itself is not used in Scripture, is implied by several key verses. These verses are not, as some claim, an invention of Rabbi Sha'ul (Paul), but are spread through the Gospels and other books of the Renewed Covenant. We will look into the sections concerning Yeshua's Divine nature in a future article. For now let's concentrate on the popular concept of the Trinity and the misunderstandings that have arisen due to poor teaching on the subject.
The Trinity is often misunderstood by both Moslems and Jews as belief in 3 g-ds. In Islam, it is the Father, Son and Mary who are stated to be the Trinity. Many others, even professing Christians, do not understand the principle. Often the Father is pitted against the Son (from Gnosticism, Marcionism, and other similar beliefs), with the Father portrayed as mean, vengeful and judgmental, while Yeshua is seen as only mercy and grace (one only has to read Revelation to see that this is an incorrect view). This point of view ranges from subtle to blatant depending on the denomination. This separation is a complete distortion and invalidates the Shema (stated above). Yeshua Himself says, "If I do not do the works of My Father, do not believe Me, but if I do them, though you do not believe Me, believe the works, so that you may know and understand that the Father is in Me, and I in the Father" (John 10:37-38).
Thus we see by Yeshua's own words that He walks in total oneness with the Father and does not act a separate "god." Yeshua makes a point to tell us to pray to the Father, not to Him. The Emissaries (Apostles) likewise teach us to Pray to the Father, in Yeshua's name. Is praying to Yeshua improper? What we can say for sure is there is no place where we are instructed to!
Messianic Judaism
Messianic Jewish theology varies; some groups are strict Trinitarians, while others do not believe in the Deity of Yeshua. Denying the Deity of Yeshua has many problems, and ignores the fact that He receives Worship, and says that He and the Father are one! Messianics often can fall into the same problems as described above, seemingly making G-d into 3 "gods". Messianics often follow certain Denominational leanings, elevating one part of G-d over the other. For example, those having a Pentecostal leaning may stress the Ruach HaKodesh (Holy Breath or Spirit).
So where do we as a congregation fit? We totally agree that Yeshua is G-d, and that the Ruach HaKodesh is G-d. We however strongly deny any hint of 3 "gods." To do otherwise is to violate the Shema which is absolute! So how is it possible Yeshua is both G-d and man? The key is an understanding of the Shechinah - The visible resting place of G-d. The Shechinah is a Chaldee (Babylonian) word used to describe the point where G-d's presence rests on the Earth: specifically, in the Tabernacle and Temple. The ancient Rabbis teach us that the Shechinah (Glory) of G-d departed the Temple before it was destroyed in the 6th century. This view of the Shechinah departing is confirmed in Ezekiel chapter 10. Thus the Shechinah is G-d visible in time and space. This in no way diminishes our G-d and King, who still ruled from His throne in Heaven.
What about the Ruach HaKodesh? The Rabbi's tell us the Ruach had departed Israel in the 5th century thus that is why prophecy ceased. The Rabbi's clearly identify the Rauch as being part of G-d, not a separate god.
We believe that Yeshua is the G-d man. His body was physical, having been born of Miriam (Mary). His Spirit was fully G-d, making Him the Shechinah (the visible resting place of G-d on earth). Part of G-d, fully G-d, but in no way separate or independent of the Father. Likewise the Holy Breath is Part of G-d, fully G-d, but in no way separate or independent of the Father.
In order to convey this in a cohesive manner, without using confusing terms; we teach The Will (Father), Word (Yeshua) and Breath (Holy Breath or Spirit) of G-d. This has the same meaning as the Trinity, but stresses the oneness seen in the Shema - Hear oh Israel, the L-rd is G-d, the L-rd is one.
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
Monday, June 04, 2007
The primary differences theologically regarding the Messiahship of Yeshua Ha'Nazaret?
What are the primary differences theologically between Judaism, Messianic Judaism, and Christianity regarding the Messiahship of Yeshua Ha'Nazaret?
This week we continue to delve deeper into each on the categories we discussed at a high level 2 weeks ago.
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians, and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was Messiahship of Yeshua Ha'Nazaret.
Traditional Judaism
In traditional Judaism, Yeshua is not seen as Messiah. This belief is based on the concept that the Messiah will bring universal peace and reestablish Jerusalem. Messiah as both a Kingly Messiah and the Suffering Servant was an established principle in Rabbinic thought until the Middle Ages. Since that time the Suffering Messiah has been replaced totally with a Kingly Messiah. Passages speaking of a Suffering Servant such as Isaiah 53 were reinterpreted to being the Jewish people or the nation's suffering. Thus, Yeshua's failure to bring world-wide peace is seen as proving He is not the Messiah.
Traditional Christianity
The traditional Christian belief concerning Messiah recognizes Yeshua as Messiah. He is seen as both the Suffering Messiah (1st coming) and returning Kingly Messiah who will establish peace (2nd coming).
Messianic Judaism
Messianic Jewish theology agrees with traditional Christianity theology in that Yeshua is the Messiah. We believe in both the Suffering Messiah (1st coming) and returning Kingly Messiah who will establish peace (2nd coming). Passages in Isaiah are seen as picturing a Suffering Messiah that will heal and bring salvation.
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
This week we continue to delve deeper into each on the categories we discussed at a high level 2 weeks ago.
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians, and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was Messiahship of Yeshua Ha'Nazaret.
Traditional Judaism
In traditional Judaism, Yeshua is not seen as Messiah. This belief is based on the concept that the Messiah will bring universal peace and reestablish Jerusalem. Messiah as both a Kingly Messiah and the Suffering Servant was an established principle in Rabbinic thought until the Middle Ages. Since that time the Suffering Messiah has been replaced totally with a Kingly Messiah. Passages speaking of a Suffering Servant such as Isaiah 53 were reinterpreted to being the Jewish people or the nation's suffering. Thus, Yeshua's failure to bring world-wide peace is seen as proving He is not the Messiah.
Traditional Christianity
The traditional Christian belief concerning Messiah recognizes Yeshua as Messiah. He is seen as both the Suffering Messiah (1st coming) and returning Kingly Messiah who will establish peace (2nd coming).
Messianic Judaism
Messianic Jewish theology agrees with traditional Christianity theology in that Yeshua is the Messiah. We believe in both the Suffering Messiah (1st coming) and returning Kingly Messiah who will establish peace (2nd coming). Passages in Isaiah are seen as picturing a Suffering Messiah that will heal and bring salvation.
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
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