SL 401 - Messianic Jewish Spirituality
Instructor: Stuart Dauermann
Description:
Messianic Jewish spirituality seeks to promote a vital, mature relationship with God and humankind among those bound by the irrevocable covenant with Israel. It is rooted in Scripture, informed by Jewish tradition, dependent upon Yeshua's creative, redemptive, and intercessory work, and responsive to the Divine Presence. This course introduces avenues for making Messianic Jewish spirituality a lived reality, exploring various means of nurturing this life in individuals and congregations. As the introductory course in the Department of Spiritual Life, this course covers in a preliminary form the material presented in greater detail in the other courses in the concentration.
Relevance
It is imperative that we grow in our Messianic Jewish faith while maintaining and strengthening our bond with our Jewish people and culture. This course points out the avenues whereby these ends may be pursued.
Course Format
Lecture (by DVD and discussion (by blog).
Requirements:
* Watching all DVD lectures.
* Participation in all blog discussions.
* Required reading
* Completion of final examination.
Required Reading - total 865 pp. (reduced due to Quarter format instead of Semester]
Buxbaum, Yitzhak. Real Davvening: Jewish Prayer as a Spiritual Practice and a Form of Meditation for Beginning and Experienced Davveners. New York: Jewish Spirit Publishing, 1996. [48 pp.]
Demarest, Bruce. Satisfy Your Soul: Restoring the Heart of Christian Spirituality. Colorado Springs:NavPress, 1999. [Read pp. 1-90. Reduced from earlier Syllabus, due to reduction to Quarter system (10 weeks) instead of Semester system (14 weeks).
Goldstein, Niles E., and Peter S Knobel, eds. Duties of the Soul: The Role of Commandments in Liberal Judaism. New York: UAHC Press, 1999. [Read Chapters 2, 3, 6, 11, 12 - Total 61 pp.]
Goldstein, Niles E., and Steven S. Mason. Judaism and Spiritual Ethics. New York: UAHC Press, 1996. [83 pp.] Now optional and extra credit due to reduction in requirements from Semester system to Quarter system.
Kugel, James. On Being a Jew. Baltimore: Johns Hopkins Press, 1999. [190 pp.]
Olitzky, Kerry M., and Daniel Judson. The Rituals and Practices of a Jewish Life: A Handbook for Personal Spiritual Renewal. Woodstock, VT: Jewish Lights, 2002. [216 pp.]
Rothschild, Fritz A. Between God and Man: An Interpretation of Judaism from the Writings of Abraham Joshua Heschel. New York: Free Press paperbacks, 1959. [Read Intro. and chapters 26-37 - Total 84 pp.]
Schermann, Nosson, ed. The Artscroll Siddur [Nusach Ashkenaz]. [Not to be "read" but to be used as a reference for discussion and questions on blog].
Sonsino, Rifat. Six Jewish Spiritual Paths: A Rationalist Looks at Spirituality Woodstock, VT: Jewish Lights, 2000. [154 pp.]
Recommended Reading
Borowitz, Eugene, and Frances Weinman. The Jewish Moral Virtues. Philadelphia: The Jewish Publication Society, 1999
Buxbaum, Yitzhak. Jewish Spiritual Practices. Northvale, NJ: Jason Aronson, 1990.
Cohn-Sherbok, Daniel. Messianic Judaism. London: Contimuum, 2000
Feher, Shoshana. Passing over Easter: Constructing the Boundaries of Messianic Judaism. Altamira Press, 1998
Harris-Shapiro, Carol. Messianic Judaism: A Rabbi's Journey Through Religious Change in America. Boston, MA: Beacon Press, 1999
Kravitz, Leonard and Kerry M. Olitzky. Pirkei Avot: A Modern Commentary on Jewish Ethics. New York: UAHC Press, 1993. [You may use this book to comply with course requirements with permission from the Instructor.]
Assignments:
Watching all DVDs as per schedule provided on the course blog. Doing all assigned readings "in sync" with the DVDs when appropriate, with reliance upon linked materials provided by instructor.
Course will be divided into input weeks (odd numbered weeks) and interactive response weeks (even numbered weeks). During the input weeks, students will watch assigned DVD’s and do assigned readings, and required as well to craft three questions (no more) growing out of these DVD’s and readings. These should be submitted to the instructor as comments to the blog posting for that week [bundle your three questions together]. These must be submitted to the instructor no later than midnight of the Wednesday of the week in question, affording the instructor time to spend Thurdays crafting responses to your questions, which will then be posted to the blog on the Sunday following, the first day of each even-numbered week.
Each even numbered week (the interactive response weeks), the instructor will respond to your questions, as noted, on Sunday, and will also supply questions or exercises for your response during that week. This you will do as comments to the blog posting in for that week. Responses must be added to the blog as comments no later than midnight Wednesday of each even numbered week.
In addition, by midnight on Thursday of these even numbered weeks, each student is required to make a comment on at least two of the responses supplied by other students. Such comments must reveal some sort of critical assessment of the response in question by way of agreement, disagreement, query, and/or amplification.
To summarize:
Odd numbered weeks:
Input weeks devoted to reading and watching dvd’s as indicated in blog posting by the instructor on the Sunday of that week. Each student required to submit as comments to the blog three questions related to the readings and DVD’s of the week, no later than midnight of the Wednesday of that week (enabling the instructor to spend Thursday on responses).
Even numbered weeks:
Interactive response weeks, devoted to students and instructor interacting over questions and exercises. These questions and exercises will be posted by the instructor on the Sunday of that week. Student responses to the exercises and questions due no later than Wednesday of that week, and student interactions with each other’s responses, no later than Thursday of that week. These interactions should be to no fewer than two responses by other students.
Of course, students may interact further—this is a minimum. And students may respond to other student’s interactions with their work as well. Our goal of course is to treat the blog as a virtual classroom as much as possible.
Professsor will send a Syllabus Packet to students as an email attachment on the first day of classes. These materials are mentioned on the DVD’s and coordinated with them.
Students so inclined, may write book reports on Rothschild/Heschel, Goldstein and Knobel, Olitzky and Judson, and or Kugel, using format to be supplied by instructor. However, since this course is already quite time intensive as described above, the requirement of book reports has been jettisoned. Instructor will provide format for these reviews. Doing such reviews as a matter of habit is an excellent way to retain the benefit of having read a book, so that one may consult one’s review even years later and regain a sense of what one learned in the reading.
In addition to writing assignments mentioned above, there will be a final written exam. Blog participation as per descriptions above counts for fifty percent of the grade, the final, the other fifty percent.
Relationship to Curriculum
This is a required course for all MJTI Diploma students, and for UMJC licensure.
Assignments Week 1
• On disks 1 and 2, watch sessions marked 1.1 to 1.4 inclusive, using materials from the packet sent you by e-mail as appropriate.
• Familiarize yourself with the first 90 pages in Demarest.
• Read chapter by Knobel, “Duties of the Soul,” pp 129-141.
• Don’t forget - Submit three questions to the blog as comments to this posting by midnight, Wednesday.
And may the God of peace be with you!
33 comments:
Well done, Dr. D. This looks like a great course.
I second what Carl says: looks like a lot of work..but worth it!
Paul's Three Questions for Week 1:
(1) As the Nevi'im have indicated, the fullness of the Jews includes a return to Torah. With that, the easy case is a return to written Torah. What about oral Torah as it stands today? Matthew 23:2-3 answers that question in my mind for now, but this issue may be worth discussing. Do we take it in whole and then parse through it to see if it offends notions of the Newer Covenant in the context of history and of our Tradition? Do we take a piecemeal approach looking at each individual observance to see if it passes Newer Covenant muster? Candidly, I am not entirely sold on either approach and, at this moment, cannot discover another approach to consider. However, my present opinion is that the former is the better approach since, in my mind, there benefit we receive fairly outweighs any negative consequences. Under the second approach, it seems that we will be tossing the baby with the bathwater. What is more, under the second approach, will we be able to say we are invested in Jewish spiritual life, Messianic or otherwise?
(2) In the context of congregational leadership, differing levels of observance within the congregation becomes a very practical concern. Obviously we cannot expect new arrivals to adhere to, and perhaps it would be a stretch to expect even an endorsement of, Messianic Jewish orthopraxy, whatever that may be. What adds an additional dynamic are those Jews who come in and profess being burned out on Tradition. Finally, not everyone will ever be at the same “level” of observance. With that, do we, on the congregational level, adopt a model like that of Chabad where you are encouraged to just get started and encourage growth while accepting those who do not “progress” all the while setting the example and encourage growth? If not, then what?
(3) If this goes beyond the scope of the course, I apologize but I am reaching for my third question. How does one’s lack of conformity to this model of Messianic Jewish spirituality (the Cube) impact on our notion of one’s salvation?
Thank you Paul for being the first to post your three questions, and for setting an excellent standard for everyone else! (Don't be intimidated, folks: Paul is a lawyer!).
I will not interact with Paul's questions, nor with those of the rest of you until Sunday. But all of you are strongly encouraged to get your three questions in before the Wednesday midnight deadline, and to get at least two comments in on other people's questions. Don't wait until the last minute!
Thanks again Paul.
Well here we go with my questions!
Question 1.
Although I thoroughly agree with anyone who seeks Teshuvah(repentance) and a return to a holy life rooted in Halakhah,Talmud Torah,Shabbat observance,etc,I feel that the "greater riches" issue needs to be firmly tempered with the other side of the balance which would seem to me to be "greater judgement". Isn't it this issue of a superior destiny,superior rewards, that makes Gentile Yeshua believers very nervous? Haven't we over-emphasized the rewards stemming from the overwhelming kindness of the Father, at the expense of the "sterness" Rms 14 of the Father to those of whom more was expected because more was given?
Question 2
The issue of "eclipsing and collapsing everything else in Tanakh and new covenantal writings around Yeshua".I can understand that this probably helped in bringing christian congregations closer to a lining relationship with Yeshua as witnessed by theeir worship music produced for such settings and is probably essential for young children in their beginings in prayer but is such a "posture" authentic in the synagogue and in accordance with a more traditional Jewish view of G-D as a NON equal partner when entering into prayer?
Question 3
Is the external Jewish community really "home" to us.Maybe a way away from antagonistic debates about Yeshua acceptance is to alter the paradigm completely. I've heard of a paradigm that views Jewish rejection of Messiah as an example of covenantal faithfulness!(If faithfulness to the older covenant was seen as the supreme aim of one's life, acceptance of Yeshua was seen as unacceptable in that it forced a break in that covenant).Could this open a window of opportunity for us to re-interact with our larger Jewish community?
Just one question for tonight and the rest tomorrow.
Why is it that whenever I introduce the requirement of Torah or "law observance" or better known as a faith obedience to G-d the Father through Yeshua as contingent on every believer whether Jew or Gentile as a submission to His Lordship, that this with Gentile Believers hits a raw nerve. The dialogue or perhaps better put, monologue, then becomes a rathered cliched defense that is a hallmark of Church and evangelical bible study teaching that the law is dead and that we are under grace! This despite the commandments of Yeshua in numerous passages, that resound on "if you love me, you will obey my commandments". I am not negating grace which was always present and I am not negating salvation through grace which by my understanding was always G-d's standard and I am not advocating that we are saved by lawful behavior without the atonement of Messiah BUT having been saved through Messiah we uphold the Torah led by the Spirit. Now by this, I don't suggest the supposition or presupposition that Gentile have to become Jews, but based on my understanding of scripture, we are all called to walk in obedience which Paul designates as a halakhah to the new Gentile believers in Yeshua. Am I missing the point and should be considered legalistic? I bring all this out because, as a Gentile believer in Yeshua, I can't escape the understanding from scripture that obedience to G-d is of paramount importance and that the whole Bilble is noten haTorah. I can't help but believe that we as Gentile believers are missing something really big here in our spiritual life and journey. And this is reflective in the anemic quality of Christian church life and outreach to a dying world at large that is desperate for real Bibilical spiritual food but seeks elsewhere because of the failure of the Body in modelling or providing a picture of that way. The search and/or thirst for spirituality is well outlined by Demarest in his second chapter. I sense that Messianic Jews will supply what has been missing all these years in providing a completion and fullness to covenant life through Yeshua that escaped the Body when the schism occured.
My 3 Questions:
1) Could you slightly elaborate a little more on how exactly Rom. 11:12 supports something greater than the Great Commision? (Not that I disagree with you, just curious at your conclusion)
2) In your version of the 6 points of a Messianic Jewish Spirituality, you mention the inclusion of a "Messiah-honoring halachic, covenental and developmental perspective." Could you elaborate a little more on what you mean exactly by a Messiah-Honoring perspective? Does Yeshua in any way modify or alter any aspects of halacha? What do you see as central to a Yeshua centered Halacha? (ok, I know that is three questions)
(1) Not directly on topic, but you brought it up -- the Takhanun. When praying the core prayers of the Siddur, I pray in Hebrew and have gained enough familiarity to know what I am praying. But with prayers like the Takhanun that I am less familiar with, I pray in English. I always feel guilty. If I pray unfamiliar Hebrew I get nothing from it. Am I justified in praying some parts of the Siddur in English as I am learning? (I don't mean to give the impression that I pray the Shakharit daily -- I am lax in prayer).
(2) We frequently use the term Yeshua-centered in MJ. I read some years ago Bonhoeffer's Christ the Center. You persuaded me we must be God-centered. Now I am looking for a good verb to go with Yeshua: Torah-based, God-centered, Spirit-empowered, Klal Israel-oriented, Yeshua-_________?
(3) When you say that MJ spirituality involves Torah-based holiness exemplified by Messiah, are you being too weak on Messiah's contribution? You also referred to Hay's theory that Paul means "faithfulness" when he uses pistis. I find that thesis very problematic (consider Rom 3:25). Isn't Messiah's contribution far greater than an example of obedience?
Derek Leman
One other question: how are you going to have time to answer all these questions?!!!
Paul:
You asked, "Do we take it in whole and then parse through it to see if it offends notions of the Newer Covenant in the context of history and of our Tradition? Do we take a piecemeal approach looking at each individual observance to see if it passes Newer Covenant muster?"
I am still forming my thoughts about how we should make halakhah. Of course, we should do it as a community (rabbinical council). Your question is a good one and here are my untested thoughts.
I think forming halakhah has to start with the question: what is the tradition that is authoritative? Opinions within tradition vary. Dr. Kinzer, if I understood him corectly, said that we should start with opinions widely received by Klal Yisrael.
Then, the second question, after we determine what the tradition is, should be: how do Yeshua and the disciples speak to this issue, since their authority supersedes the scribes for our community? I think this will be important for issues directly addressed, such as Shabbat observance and ritual handwashing.
I guess I am saying we should accept the whole tradition (once we decide what that is) and then let Yeshua speak to it.
I am far from certain about how to do this. But as I said, it should be done in a rabbinical council with wide participation.
Derek
John (and Rabbi Stuart):
I wish to comment on the collapsing of all things into Jesus issue (John's question #2).
I want to moderate Rabbi Stuart's objection to Jesus-spirituality. The New Testament does speak of prayer to the Father and the Son. For example: Romans 16:20 the grace of our Lord Jesus be with you. This is a prayer that the effective power of Jesus given without the merit of the recipient should be with Paul's friends in Rome.
We can pray for grace from the Father or from Yeshua. I think the error of Christians in Jesus-spirituality is a matter of mis-emphasis, not that praying to Jesus is completely wrong (or infantile, as was implied by John's question).
In response to John’s 1st question:
John, when you ask, “Isn’t it this issue of a superior destiny,superior rewards, that makes Gentile Yeshua believers very nervous? Haven’t we over-emphasized the rewards stemming from the overwhelming kindness of the Father, at the expense of the ‘sterness’ Rms 14 of the Father to those of whom more was expected because more was given?,” it is very interesting to me because I think you are touching on a much large issue, which resonates throughout Christian theology and Jewish history – the idea of a chosen nation, which Christianity, although not as a rule, tends to ignore and by which Israel lives. I am wondering if your question presumes that “chosen” means “better” or perhaps “G-d’s unmerited lenience?” I agree that this notion would make Gentile Believers feel ill at ease. But, if that is your contention, I am curious as to the basis for it? For the purpose of my response, I will set aside the issue raised by misguided folks who do buy into this vein of thinking.
From what I understand, being “chosen” is a responsibility to submit to the L-rd’s call, like Avraham when he was called to go forth from his father’s house, when Yitzchak was called to submit to be bound, or when Miriam consented to carry the Child who would become King of the Jews and the Messiah. With Israel, it is being “chosen,” to be a Kingdom of Priests and a Holy Nation. It is a responsibility to respond to a call that provides for a unique function in G-d’s plan. Gentiles are “chosen” too. Look at what happened in Acts 10; it was a real mind bender for those Jews who witnessed the Holy Spirit fall on Gentiles, but it happened. What is interesting is that no one seems to have pointed out that a Jew attempting to fill G-d’s call in the context of being a Gentile would be a total wipe out. The converse is also true. Both Jews and Gentiles are necessary and equal partners in G-d’s plan but with different functions. Chosen-ness is not an elevation in reward. But it does appear to be an invitation to respond to a call as well as the consequences for that choice.
In response to Derek's 2nd and 3rd questions:
Derek,
Thank you for bring Yeshua to the fore. Turning to your third question first, my understanding of R. Dauermann’s reference to Messiah’s example was not that His example is the sum total of all that He contributed. Rather, it is His response to G-d and to Torah that we should look to in formulating not only our halakhah, but how we respond to G-d and Torah. R. continues by further pointing out that as we draw closer to that example, we draw closer to Yeshua (obviously), and, because of who He is, we draw closer to G-d through Messiah. If I am correct, does that still leave R.’s position here as being too weak on Messiah’s contribution?
And that leads me to your second question. Again presuming that R.’s declaration about Yeshua is not intended to reflect all that Messiah has done and will do, does that permit you to fill in the blank with “exemplified.” Perhaps I misunderstand your concern. Again, I am presuming that your reluctance to incorporate the “as Messiah exemplified” reference is because it appears to limit His contribution to that. If I have missed it, please clarify.
It is eerie; I can already feel myself drifting into the uncharted waters of the Sea between Paradigms. The fog is heavy and the water dark, but the sun appears bright.
Robert -
Q1 – From the 6 six treasures of ancient Christian spirituality that Demarisk mentioned the one where the spiritual leader’s primary role is, “to lead others into the presence of God” really gripped me as I also believe a spiritual leader must have this as high priority. In your experience and throughout your entire history of paradigm shifts mentioned in lecture, how have you accomplished this task? Do you have practical or even systematical steps for the younger leaders of the MJ movement? This is my first and foremost question since there are those in our movement who are dissatisfied, without a sense that they really know God.
Q2 – In the lectures you spoke of the results of how to pursue outreach and then gave some reasons on why this is crucially important giving 6 illustrations on why. I wanted you to expound upon number 5 which stated “It is important because it challenges us to expand and reevaluate the role of the Holy Spirit’s presence in our congregations and our Union.” Being that you mentioned the Ruach as the “in the mean time G-d,” how do we expand upon the role of this important presence in our movement?
Q3 – You spoke of the Cube of MJ Spirituality, which was very enlightening and most helpful, yet I wanted to inquire as to how this model is aligned with New Covenental scriptures. Understanding that “The Light within the cube is the Divine Presence, and through any and all of the sides of the cube shines the image/face of Messiah who is Himself the embodiment of perfection in Jewish Spirituality in all of its aspects” can you back this fine cube and its various sides with New Covenant references? I feel this is a crucial question because my theory is we as MJ’s should be able to show the connection of the Tanach into the NC since this is the teaching of Yeshua and the apostles which provides our foundation of Torah and also application of the Torah as fitting to the NC order/halakhah.
Robert -
Paul, in regard to your 1st question, "What about oral Torah as it stands today? Matthew 23:2-3 answers that question in my mind for now, but this issue may be worth discussing." I personally think that we should apply the observance through New Covenant halakhah and yet weigh heavily with those things mentioned in lecture such as discussing things over with those who are knowledgeable in these areas within the movement(and outsid=- Klal Yisrael) asking if various observances are true to our fundamental realities and what kind of fruit are we looking to produced.Sure we can look to the opinions widely received by Klal Yisrael, but even these are a smorgasbord to a degree. I would agree with Derek that we as MJ’s should let Yeshua speak to these matters.
Robert -
Derek, in regard to your question " Am I justified in praying some parts of the Siddur in English as I am learning?" If you look at rabbinic commentary on this matter it states if one does not pray in Hebrew, he does not fulfill his obligation unless he understands whatever he says, but if he prays in Hebrew, he fulfills his obligation even if he does not understand. Maybe you can do as Dr. Kinzer and improve on your Hebrew skills through the Siddur prayers and still fulfill your obligation?
Robert -
Derek, on your second question, I thought to share with you what Kinzer said regarding this subject in his G-d and Messiah class. "Yeshua is not an additional piece, rather the central focus and should really be as follows: God & Yeshua, Israel & Yeshua, Torah & Yeshua. Therefore, Yeshua is not a separate topic, He is the central focal point.I believe we as a Messianic Jewish movement need to proclaim the centrality of Yeshua and talk about the centrality of Yeshua in connection with the power of G-d.
In response to Paul's question on oral Torah and the rabbinic tradition and it's relevance for Yeshua accepting Jewish believers.
1.Rabbi Nachman in the Likutey Moharan explains that God's presence is hidden within all aspects of creation..any good anywhere exists only because of him.
2.When we break all the lies denying G-d's existence then we find "Melech bo" the King in them.G-d can be found in disbelief itself! (Sichos Haran 102)
3.The closest thing to Messianic Judaism (even if it's difficult to stomach for some of us!)is Evangelical protestantism or the Catholic charasmatic movement.Our fellow Jews won't have anything to do with us (because of Yeshua acceptance),and we risk alienating our "safe havens" (Evangelical churches where we can worship Yeshua openly),if we don't explain why we feel it's imperative to live in a "Jewish distinctive way".(In the USA,Israel and some other countries Messianic congregations abound...but for the rest of us we have no choice but the evangelical bodies in which to form minyan)
4.Most competing beliefs try to assert their authority and right to act in specific ways through the possession of a "unique body of knowledge".Does not Oral Torah,and rabbinics provide us with this?
5.I may be stretching this but it seems to me that all that is Evangelical/charasmatic has overemphasised the elation,the "ups" ,the "highs" of christian living.Rabbinic writings (especially centered on Avodas HaShem)pour over the need to stress the "downs" in life..in acceptance as the basic terms of creation.The holy Zohar states over and over again the need to overcome evil inclinations so as to resemble angels.(Likutey Moharan 1:33)
6.For a large part the sacred writings up to Yeshua tell of the suffering that the Jewish people are now or will suffer.With Yeshua suffering was turned into redemption and New Life.Modern Evangelical spirituality is scanty on the reworking of the "downside" of life to let Torah shine forth.
Maybe oral torah and Rabbinics have a unique role to play in redressing this imbalance.
In response to Derek's question about the Takhanun and the neccessity to pray in Hebrew.
1.As you know one word for prayer "tehilah" is very closely related to tahalah-confusion.
2.Any offering of "tears of hope(Takanun)" full of chesed(Kindnes) and Chochma(wisdom) is incense at our offering..I don't think it matters at all...IN PRIVATE.In public,however, our prayers(I believe) should for the most part be in Hebrew as should our songs.
3.If the first fruits were holy the rest is holy too.We bend over backwards trying to tease Yeshua rejection into possible delayed acceptance and rabbinic and Midrash rejection of the Messiah as possibly G-d's hand in creating a lifeline to uphold the Jewish people throughout Diaspora/Holocaust,etc.It would seem to me that the Hebrew language specific to the "people I have called my own" carries with it some of the ingredients that we attribute so readily to other "distinctive Jewish lifestyle practices " and has been a unique lifeline in uniting Jewish peoples for G-ds purposes.
I read somewhere that a significant majority of messianic congregations is made up of non-Jewish believers in Yeshua.To G-d be the praise for all who worship G-d's Son given for us as redemption..but there's still something wrong here.It isn't our purpose.Have we gone far enough in pushing full observance/as many Mitzvot as is possible,Hebrew worship/Hebrew Shabbat schul/etc.Don't get me wrong..the hebrew will take patience,time and effort..but in perservering you maybe responding to G-d's call to build your personal Beis Hamikdash(Temple).The temple of a Jew is the pure and simple faith in his heart,and deep recognition of G-d(Bamidbar Rabbah 10.1)
Hello:
1.Regarding evangelism, why can't we be evangelistic in approach? I agree that the goal should be covenant life, but with that comes covenant community. My question then is, would do you think of the evangelist approach of inviting people into the community that we are apart of?
Questions 2 and 3 are related:
2. Concerning paradigm shifts, where and when does the rubber meet the road? Can you give past examples of this from the Messianic Movement?
3. Is the Messianic Movement going through a paradigm shift right now? If so, what do you hold as the central truths that we need to gravitate to?
I would like to respond to Derek's 2nd question
"(2) We frequently use the term Yeshua-centered in MJ. I read some years ago Bonhoeffer's Christ the Center. You persuaded me we must be God-centered. Now I am looking for a good verb to go with Yeshua: Torah-based, God-centered, Spirit-empowered, Klal Israel-oriented, Yeshua-_________?"
The way I see it, "Yeshua-Centered" refers to the idea of viewing Yeshua as our go-between between ourselves and the Father. We can't focus on the Father without looking at Yeshua, nor without Him being the lens through which we see the father. I agree that people have replaced the Father role with Yeshua, but as I see it, the only way we can get to the Father is by going through the son. (I am the way, the truth, and the life. No man comes to the Father but by me)
Robert:
I would like to comment on your post about observance applied through the New Covenant.
"I personally think that we should apply the observance through New Covenant halakhah and yet weigh heavily with those things mentioned in lecture such as discussing things over with those who are knowledgeable in these areas within the movement"
I want to start by saying that I agree with you, we need to base this on a NC walk. So when I look at this issue of Torah-observance and NC halakhah, I think of Yeshua's words that all the law and all the prophets hangs on the 2 great commandments (love the Lord your God and love your neighbor as yourself). Now how does this relate to handwashing or the proper amount of liturgy? Where is the line drawn between trying our best to live a life that is an authentic expression of a Jewish faith in Yeshua, and the danger (or fear) of becoming legalistic?
You made the comment in your lectures that if you lose the center, you lose the sense of unity with the wide people of God and that the Christian Church lost it's center in supersessionism. Prior to this you mentioned that we don't have to sell but tell the paradigm i.e. explain it and not to demand agreement so that we don't set up a reaction to it. Is this what I should be doing when as a Gentile believer, I am explaining the Messianic Jewish aspect especially when it comes to supersessionism? It's amazing the reactions that you get . My zeal I believe has got me into the side of the center of the identity being how I differ in my understanding of Israel and its covenant responsibilites compared to how the church sees it and is more in line with the Messianic Jewish perspective. How do I proceed without creating or giving offense and better still how do I present the Messianic Jewish spirtuality and covenant faithfulness and the understanding of Romans 9-11 to supersessionistic Christians? Do I or better still, should I repent from any actions or reactions that differ so much so as to do the very thing that I do not want to do but perceive to be true along what I perceive to be scipturally true with respect to the promises to Israel?
I follow and am enjoying the lecture material. I guess I have been on this paradigm shift so it is not foreign to me. My question is how should I approach Messianic Jewish Spirituality from a Gentile believer's perspective because I sense a richness and understanding here that I have never experienced in an evangelical Christian setting?
As per Joshua's comment on the expansion of the Great Commision. My understanding what that it was to make disciples but I sense that for Israel it was more than that.
Robert's comment where Demarest states that a spirtual leaders primary role is to lead others into the presence of God equally got my attention. Easier said than done but action on our parts models it better than words.
I also echo Derek's question, how are you going to have time, Rabbi Stuart, to review all these questions and comments? :)
To one degree I agree with Paul's comment in which he mentions a model like unto Chabad, in whch we encourage congregants to simply take on one mitzvah at a time. I agree that we are always going to have people at different levels of observance. As a congregation, a standard must be set, but also a realism in knowing that not every one will be, or necessarily ever get to that level.
In response to John's comment as to whether the larger Jewish community could ever really be "home" to us, I say yes. It is possible to be a part of a community and not completely fit in, or have complete agreement. As a people, we are a family. Everyone of us understands that in a family there will be times we don't get along, get kicked out of someone's house, or get into an arguement with a meshugenah relative. So it is with our larger Jewish community. As a family (and a people), we are a part of it whether we like it or not.
I must again agree with Derek that Yeshua's contribution truly is more than just a good example. In developing a MJ Spirituality, it is important to do so in a way that recognizes the true place of the G-d of Israel, while maintaining a proper recognition of G-d's salvific engagement with humanity through Yeshua.
Derek-
I would also encourage you that although it is ideal to pray in Hebrew, the highest priority is Kavannah. If davening in English at times helps to do so (as it also does for me, and I'm pretty good in Hebrew), than I would encourage you. Even though I read Hebrew pretty well I often find myself praying tachanun by myself in English because I feel I am able to give it more of my fuller attention.
I couldn't resist adding one last commentary to Joshua's reply about whether the Jewish community is our "Home"
It would be great if we could all come together as a large family and be able to worship HaShem in unity.Frankly, I don't see this happening in the very near future.
Being "Home" means that we are free to pray as we would like...we woulndn't have to go into hiding..And even though I don't like it ,if I want to be allowed to continue synagogue activities,and pray with my fellow Jews..this is what I'm forced to do.If we meet a secular Jew and show him how Yeshua is really his saviour,where do we take him or her to worship..certainly not to the tradition synagogue..or they will never invite you to the Bima again!Unless you have a Messianic synagogue near you, you really are at the mercy of the evangelical movements ...and G-d bless them richly for hosting us!.It's uncomfortable for us to feel "out on a limb" but that's where we are.
Our only "safe spot" seems to be those evangelical or catholic charasmatic bodies that lets us "do our thing".
Robert
Nathaniel:
You said "Now how does this relate to handwashing or the proper amount of liturgy? Where is the line drawn between trying our best to live a life that is an authentic expression of a Jewish faith in Yeshua, and the danger (or fear) of becoming legalistic?"
I believe as MJ's we need to value some of the traditions of Judaism, yet not out of a legalistic tradition that is likened to a straightjacket, but allowing for the leading of the Ruach and the wisdom of G-d fearing leaders to discern what works for that community. Regarding liturgy and the other ceremonies you mentioned, I believe this is part of who we are as Jews and as MJ's we should have a goal to discern from the Spirit, submit to the Scriptures and realize that we are connected to Klal Israel although our involvement will bring forth respect as well as disagreement. Any viable relationship has its pro's and con's but ultimately there is a bond of commitment that cannot be broken. Hope this helps.
I really liked what Robert just said:
Jewish lifestyle-"Yes".
Jewish worship,observances-"yes",
Involvement with the larger Jewish community in the measure that it's possible-"yes".
Legalism and rituals for the sake of a saving "act" in them_"No".
I looked over the DVD's again and was struck about the idea of us just "doing the job that we have to do"."our responsabilities as the remenant". Here it all is for me.A calling (by God I believe),that moved me out of comfortable belief into the "darks of stark differences".It's a thin line between "rituals" for the sake of communion with the Jewish people,living our realities with them and our G-d given destiny..and formal legalism devoid of Rhuah and not using Yeshua as the "lens"
To all my fellow classmates:
I'm off line for Shabbat, so I'll wish you all a "Yom shekelo Shabbat" a time that is all Shabbat.May this holy day be a time of blessings and closer walks with HaShem for you,your loved ones and your family,
JOHN
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