Professional Documents
Culture Documents
INTRODUCTION
Communicants in the Episcopal Diocese of Fort Worth are largely ignorant of the
main themes and worldview of the Hebrew Scriptures, and are therefore deficient in their
It was the purpose of this study to ascertain the degree to which structured
would increase comprehension of, and appreciation for, a biblical worldview among
Gentile Christians. The working hypothesis of this study was that for both practical and
spiritual reasons, Old Testament catechesis and biblical worldview development are best
viable communities of the Christian faith from distinct Gentile and Jewish traditions who
mutually benefit and bless each other through their interaction, all the while maintaining
their separate identities in the Lord (thorny questions of theology will be addressed
subsequently).
approaches is important. But as one Christian leader’s wife recently wrote concerning
her husband, Norman, “[f]or the past year and a half he has hosted a weekly study group
co-led with a young Spirit-filled Christian, who is also an ordained Orthodox Jewish
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Rabbi, Norm says that studying together and practicing the spiritual disciplines of the
prophets of old has been an oasis in the desert, restoring that which has been lost or
hidden for centuries. He appreciates your prayers as Jew and Gentile search their
This study seeks to address what appears at first glance to be simply a matter of
which is the twenty-first century in the West, recovery of a proper and comprehensive
biblical worldview, as duly informed by the Hebrew Scriptures, will be greatly assisted
by Gentile Christians acknowledging the essentially engrafted aspect of their faith vis-à-
vis the Jewish people. The explosion of Messianic (Christ-believing) Jewish communities
in the last quarter century is, according to this study’s working hypothesis, the Lord’s
own remedy to the increasingly dysfunctional state of the Church today, provided Jewish
and Gentile Christians come to acknowledge both their equality before God and the
divinely ordered and distinct nature of their respective witnesses to the Gospel, a witness
that incorporates insights and praxis informed by long and consistent familiarity with the
Hebrew Scriptures.
The disciplines from which this study drew its character and execution include
primarily Biblical and theological, and to a degree, historical and behavioral studies. The
motifs: the Covenant of the God of Abraham, Isaac and Jacob with the nation Israel, and
theological reflection.
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c. Research Method and Design
The primary modes of research for this study included the following: a descriptive
assessment of pre-study attitudes and knowledge concerning the Old Testament and its
themes, and developmental analysis throughout the study period. The primary research
tools utilized included interviewing and questionnaires and survey data analysis.
Phase Descriptions
December, 2002 – During the third week of the month, project exit interviews
were conducted, and the data coded and analyzed for the production of chapter
The basis for evaluation involved discerning the changing worldviews and
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and thematic knowledge. This was necessarily an inexact science, but it was possible to
One key decision made regarding study structure and data evaluation was whether
or not to establish a control sub-group that would receive didactic instruction, but not
have the opportunity for interaction with the Messianic congregation. A collaborate
discernment was made that rejected this approach as too cumbersome for the scope of
this study.
The cohort established for this study numbered twelve individuals, involved
throughout his book, The God of Israel and Christian Theology, demonstrates the
supersessionistic nature of early Christian reflection on the scriptural canon and its
immediate and long-term impact on not only the church’s relationship with the
unbelieving Jews, but also with its own early Jewish composition. He also discusses the
relevance of this issue for the state of Christian self-understanding and effectiveness in
the world today, as well as the concept of the “economy of mutual blessing” as a remedy
An author from the Roman Catholic world, the Reverend Dr. Peter Hocken of
Vienna, Austria (and a former Anglican priest), wrote extensively over the past decade
and a half on the theme of the church’s life and witness vis-à-vis the Jews. In his book,
Blazing the Trail , Hocken asserts, “the unity of the Church of God was rooted in Israel”
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(100). He explores other aspects of renewal and recovery of manifested spiritual graces as
the church seeks to acknowledge the fullness of its composition and life.
highlight a neglected breach of scripturally mandated attitudes and behaviors that the
which addresses the failure of many modern Christians to appropriate the biblical
worldview. The postmodern context in which the church must now operate resists the
remediation of its internal life by didactic instruction alone, as important as that is. The
ancient as well as the postmodern need for authentic relationships as attested to in the
employed by the Holy Spirit through the faith community interaction proposed in this
study to effect a re-engagement with the Hebrew Scriptures especially on the part of
young, Gentile Christians in an effective and compelling way. I tested this hypothesis in
this study, a hypothesis validated by virtue of the data produced, reflecting the changing
The role of historical discipline in this study is an implicit and essential part of the
underlying working hypothesis of this study, and is an explicit focus in chapter three. In
especially social dynamics. It must be emphasized, however, that the work of the Holy
Spirit in Christian souls is the focus of this study, regardless of the discipline under
consideration. The Spirit is the integrative principle here, and from Him emanates the
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inner logic and overall coherence of the project. I did indeed discern the Spirit’s enabling
of the fuller appropriation of the Old Testament worldview through His work in the lives
of Christians engaging in vital interaction and mutual blessing. I must state here that
“Israel” 11) these days in the evangelical and catholic worlds concerning the value of the
however, that there remains some disagreement on the topic of supersessionism, and by
no means do I argue that the convergence mentioned above represents a consensus. One
recent work representing some dissent from this growing convergence is Paul Zahl’s The
First Christian, which essentially argues that in Jesus, born to Jewish flesh, we
nevertheless have the definitive origin of a break with everything merely and uniquely
Jewish. Zahl’s position justifiably highlights aspects of that new work of the Spirit that
Jesus came to inaugurate, but does so at the cost of unjustifiably deprecating the grund
(with umlaut) out of which that new work flows. In light of this, I hope my study may
Working on such intense matters of faith, I very much enjoyed this project, as it
life spanning a quarter century. Its value to me is considerable, and it also possesses the
potential for fruitful reflection in the global church. This project enabled vital research
and communication on a theme that could effect strategic realignment in the Anglican
world with our spiritual roots, as St. Paul describes them in Romans, Chapter 11. The
restoration of the significance of the “Old Testament” band on the Episcopal miter
through full deployment of scriptural witness and interrelationship with Messianic Jews
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will enrich and bless us as we seek to be a blessing to our ancient brethren. May the Lord
biblical text with a firm grasp of the accomplished and concrete facts we call history
intellectually fair as possible and as Spirit-enabled as I can in reviewing the span of the
will analyze. I am, however, a product of my own history and the particular journey God
appointed for me, and that history and journey will influence my treatment of the text, as
it would of any other student of scripture. Indeed one of the first lessons I learned, as I
began an extended graduate theological education over a decade and a half ago, was that
theology is a product of the theologian. “Here I stand” declared Martin Luther, and where
he stood was as much influenced by his personal history and experiences as his
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CHAPTER TWO
BIBLICAL BACKGROUND OF JEWISH IDENTITY, AND THE
SIGNIFICANCE OF THE NEW COVENANT
Overview
considered a simple matter of defective Christian education. However, the Bible suggests
with national Israel throughout history, a dimension the church largely fails to recognize.
The church’s leadership since early in the Christian era bequeathed to the following
generations a legacy that predisposed them to the basic problem we have noted.
biblical issues relative to this project, I acknowledge there are a variety of approaches to
the issues I address. Nonetheless many years dedicated to considering and praying over
the biblical text, in conjunction with a lively awareness of and appreciation for what God
developments since the rise of the Puritan movement in the seventeen century, as well as
nineteenth century initiatives involving Anglican churchmen who promoted the idea of a
Jewish homeland in Palestine, suggest that revival and Old Testament appropriation and
application are linked with a correct relationship to and cooperation with God’s purposes
for national Israel – both that Israel yet in unbelief regarding Yeshua (Jesus) the Messiah,
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and that component of national Israel who participates in the life of the Body of Christ.
These considerations, taken together with biblical scholarship as it exists today, convince
me that the church suffered unnecessary losses throughout much of its history from its
failure to recognize what I argue is the scriptural link between God’s abiding purposes for
This prayerful, historically sensitive, and informed approach to the biblical text
therefore informs my exegetical method, and is the best method to can do adequate
justice to the topic at hand. A significant theological issue addressed in chapter three is
and discussed in greater detail in the next chapter). For our purposes at this point, let us
Christian theology to repudiate any ongoing relevance for national Israel as the Hebrew
scriptures present her, a unique group with a unique sacred history and covenantal
essentially declares the church utterly displaced national Israel in regard to the promises
The foundational concept I will delineate and support in scripture is the God of
Israel’s everlastingly declared purpose to bless the world through the Covenant He makes
with Abraham, Isaac, and Jacob, and their seed/progeny. Understanding this concept
aright is a vital key to biblical understanding, especially in its historical breadth and
depth. To begin with, ha goy, the nation of Israel, is initially appointed to be God’s
priestly channel of blessing and revelation to all other goyim, the nations of the world at
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large (that these people also, in due course, receives blessing from other nations is a
related and pregnant idea we will explore later). Concerning such sacred progeny, St.
Paul’s “One Seed” exposition in Galatians 3:16 does not repudiate this understanding
insofar as it refers to the focus point and ultimate intensification of God’s overall purpose
for all the children of Israel in the Person of His Son (Paul refers to himself as “an
Israelite, of the seed of Abraham, of the tribe of Benjamin,” Romans 11:1c). 1 Peter 2:9’s
application of the “priestly nation” principle to the church denotes an entity composed of
“first, the Jew and also the Greek,” suggesting something of a bi-partite quality. The
mystery of the Church, as Paul so aptly refers to it in Ephesians 1:9 and 3:4-6, does not
represent an abrogation of God’s declared covenant purposes for Abraham and his natural
children (Genesis 12:1-3). Rather this mystery is a new and expanded economy of
mutual blessing and propagation of blessedness that has always been the Lord’s desire for
his creation. The Church of God now constitutes one New People as they subsist in the
redeemed from the nations and the redeemed children of Israel, the “Prince with God”
(Genesis 32:28). 1
One major potential concern here might be an interpretation of Galatians 3:28 that
suggests the Christ event erased all earthly distinctions. The tendency toward this line of
exegesis is a core defect of the supersessionist impulse insofar that it also indirectly tends
to propagate the essential error of supersessionism, much like a virus that sickens one cell
and proceeds to invade new ones. In time the entire hermeneutic becomes
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“self-evident” status. However, this interpretation simply begs the question of whether
LORD himself is remarkable in what it says; it is also quite possible to read into it things
it does not say. To say that Jesus is the appointed agency of Yahweh to bring light and
life into the world does not, in and of itself, say anything concerning the economy or
context for Jesus’ unique mediatory agency; it must come from a consideration of the
diverse elements held together by a spiritual and physical ecology, the unifying principle
of which is indeed Christ Himself (Colossians 1:17), who now enables all humanity
equally graced access to the Father (Colossians 3:9-15 & Romans 10:12-13). Therefore
Christ does not eliminate diversity, but rather releases and enables the full functioning of
it!
God did not erase the essential earthly distinctions between men and women,
Jews and Gentiles, and parents and children in the Greek scriptures (including its more
special signs of the age to come among God’s people in this present world, still maintain
a vital distinction of gender identity (even if they often take compound names suggesting
an androgyny); the opportunity to minister to each other as men and women in distinctive
relationships with women qua women, in a manner different than his male disciples).
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Concerning Jews and Gentiles, Paul himself notes that the Gentiles in the Body of Christ
received spiritual blessings from the Messianic Jews; therefore, it is now appropriate for
them to bless the Messianic Jewish Jerusalem church during a time of special need
(Romans 15:25-27). Paul, intriguingly, does not here explicitly enumerate these
blessings; evidently, they were so obvious in the first century Apostolic era as to render
that exercise superfluous. One modern commentator offers this observation: “. . . the
New Testament’s effective history confirms that the Jewish tradition of moral teaching
for Gentiles, rooted ultimately in the Torah, consistently determined much of the
vii).2 The basic point is that creation and fundamental covenant order and distinctive do
not disappear as a result of the in-breaking of the New (or, better perhaps, Re-newed)
Covenant or Testament, inaugurated through the death and resurrection of Jesus Christ.
Therefore I will accomplish in this chapter the setting forth of a biblical argument
that the church can operate in the pleroma, the fullness of grace and blessing and power,
only when it embodies and reflects the Trinitarian dynamic of mutual blessing among
distinct but related communities. I particularly argue for one special application of this
scripturally-based thesis that a loving and dynamic interaction between Messianic Jewish
and Gentile believers and phases of expression in the Body of Christ helps to fulfill the
instructions and high priestly prayer of Jesus in John 14 through 17 concerning Christian
unity which leads to the glory of God abiding fully among His people. That glory is the
ground upon which the church of God is led by the Holy Spirit into the grace of “all
truth” and revelation, the fullness of understanding of the Word of the God of Israel. This
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thesis project specifically addresses the question as to whether that mystical but real
word among Gentile believers, to the end that the church becomes more fully equipped to
distinctive and therefore intentional interaction in the Body of Christ, outside of basic
access to the grace of God in Christ (Romans 10:12). We generally fail to perceive this
because the lens through which we tend to read scripture, what R. Kendall Soulen calls
the “standard canonical narrative,” has prevented us from seeing this distinction from the
days of second century Christian apologetic and theological reflection (12,25,33, et al).
Therefore, as early as Justin Martyr and Irenaeus, “what to do” about the Hebrew
Scriptures (and the nation who served as God’s channel for its composition) becomes an
occasion for vexing questions and earnest debate. But if we examine the scriptures
through the interpretive lens that proclaims with Paul that “God has not rejected his
elegant design whereby intelligent creatures might not simply co-exist in a holy diversity
devoid of envy and competition, but co-exist in a blessedness of interrelation that mimics
and echoes the very life of the Trinity itself. Indeed, Ecclesiastes 4:12 speaks of the
interaction.
13
Before proceeding further, I must at this point assert that it is not my intention
here to in any way argue that the Covenant forged between the physical descendants of
Israel and their God produced a race of human beings who, regardless of their individual
relationship with the Jewish Messiah, Jesus Christ, enjoy some standing before the Lord
that enhances their access to the grace of the Holy Spirit beyond that which is the right of
any human being. 3 We will discuss the entire notion of Covenant, both “Old” and
However, I argue here that the ancient election of Israel produces within the Body
of Christ a dynamic of mutual blessing whereby the Jewish representation among the
saints serves as one distinct phase and divinely-appointed element in the axis of
redemption which also includes the representation of believers derived from the other
nations. The continuing Jewish identity and representation in the Christian faith is of
concern here, in order that a distinct component people group derived from an ancient
the Body of the Messiah, itself a distinct entity among all the nations (1 Peter 2:9), to the
mutual enrichment and edification of everyone with the church; thereby enabling a more
coherent and forceful witness to both unsaved Jews and unsaved Gentiles. It is also the
specific intention of this chapter and the next to highlight both the biblical rationale and
the manner in which this interaction among these distinct entities in the
church fulfills God’s purposes for the church especially as regards the appropriation and
application of the fullness of divine revelation to the life of the church, and to the mission
14
With this perspective in mind, I will first just cite a very few instances in scripture
whereby God declares His eternal purpose to utilize the descendants of Abraham, Isaac,
and Jacob as key agents of salvation in the world. The Torah, of course, is replete with
Christians and Jews is to be found in this portion of scripture. Beyond the core divine
pronouncement to Abraham in Genesis 12:1-3, the God of Abraham, Isaac, and Israel
later prompts the patriarch Isaac to reiterate and convey the covenant first made with his
father to his conniving and deceiving son, Jacob (Genesis 27:28-29). This text is
remarkable for two reasons: first, the bare word first given to Abraham is now expanded
in its scope and implication.4 Second, the blessing is conveyed in the context of illegal
foreknowledge, providence and sovereignty of God, does not disqualify him from
receiving it. He will subsequently undergo disciplinary action from the hand of the Lord,
Davidic covenant, but the “call and election” of Jacob remains nonetheless through it all.
beings as illustrated with the patriarchs and the Hebrew nation generally that we in the
age of Christ’s dominion and authority (Matthew 28:18) have confidence that God’s
declared purposes and promises for us are also valid and enduring, in spite of our own
The Exodus Passover story and God’s designation of Israel as his first born,
priestly people from among the nations (Exodus 19:6), as well as covenantal material in
Leviticus and Numbers which portray the priestly ministry of Israel on behalf of the
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nations, are another foundational set of scriptures. In addition, Deuteronomy 32 provides
an interesting perspective on the place of the elected nation in the Song of Moses. Verses
8 and 9 depict a grand design whereby “the nations” are appointed their times and places
even “the Israelites” (Masoretic text), while “the Lord’s own portion was his people,
Jacob his allotted share” (Deuteronomy 32: 8-9). Later, the Psalmist declares that the
Lord revealed himself specifically to Israel in a special way not enjoyed by any other goy
or people-group (Psalms 147:19-20). Doubtless, Paul had this reference in mind when he
cites the revelation of God as pertaining properly to the children of Israel (Romans 9:4), a
revelation which has, in Christ, now also become the shared possession of graced
delving into the central concern of this chapter’s biblical focus, the New Covenant
relative to my assertions concerning Exodus 19:6, namely that Israel’s “priestly nation”
designation was indeed “superceded” by the New Testament’s clear application of this
text to the Christian church, as witnessed in 1 Peter 2:9-10 and Revelations 1:6. This is a
First Peter,” of The New Interpreter’s Bible (vol. XII), and Raymond Brown are clear
that “the exiles of the diaspora” being addressed in 1 Peter, despite intriguingly Jewish
associations, are in fact Gentile converts.6 The focus is on what Brown will term an
“affirmation of Christian identity and dignity.” The Egyptian Exodus and Sinai
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experience are powerful images now conveyed to the new Christians Peter addresses, and
Brown suggests that these folks “had been evangelized by missionaries with a very deep
Quite simply and directly, the New Testament’s application of “priestly nation”
language to the Christian church is not particularly relevant or adverse to the basic thrust
of the argument that God constituted in history a sacred people who served and continue
to serve as a “bridge” of divine grace to other people. One of the more interesting
derivations from the Latin language concerning the concept of “priest” is the word
priest as a “bridge,” which is the root meaning of pontifex. Without any diminution of the
national Israel did exhibit -- and still exhibits -- something of a bridge-like function
among the nations, even if that ministry today is obscured by generations of mutual
misunderstanding between Jews and Gentiles. The very existence of the Christian Church
itself would have been impossible without the deposit of faith that constituted the
Israelite Tradition, which tradition formed and informed the Messiah himself as well as
the early apostolic band. The ultimate issue, logically speaking, is whether or not the
Jewish, as was true in the first years after the resurrection of Jesus, or a hybrid of the two)
covenantal holiness and character of national Israel. The answer to this question must rest
upon a close, biblical theological examination of the topic of the New Covenant
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originally articulated by the prophet Jeremiah, and possible modes of application and
Indeed, the most remarkable biblical text from the Hebrew scriptures which
speaks of the enduring quality of the covenant establishing Israel as a national entity
forever is Jeremiah 31:31-37, remarkable because it neatly, in one stroke, establishes both
the reality of the New (or Re-Newed) Covenant and God’s eternal purpose to keep Israel
as a distinct nation among the nations of the world. This association of the “New
Covenant” with enduring national identity clearly addresses the roots of supersessionism
standing before God. The Hebrew scriptures, however, taken as a whole, fairly assume an
ongoing and even eternal quality of distinctiveness concerning Israel among the nations,
even when other nations are specifically mentioned as ultimately enjoying God’s
gracious covenant blessings in the context of the new age of the Messiah (Isaiah 19:19-
25).
It is the complex topic of the New Covenant and possible modalities of its
implementation that we now turn to. Scholarly analysis and discussion of the New
between those who hold to a classical “covenant theology” perspective on the matter, and
those who adhere to the “dispensationalist” school. Among even those who subscribe to
Covenant provides a rich source of reflection and controversy. However, the Greek New
Testament scriptural exegesis treatment of the New Covenant greatly impacts one’s
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disposition toward the larger theological question of supersessionism. An appreciation for
the biblical hermeneutic one selects to analyze the New Covenant and its provisions and
applications provides the best opportunity for the theologian and minister to consider
dispassionately whether or not supersessionism represents the best interpretive system for
the New Covenant to the church. We will consider his discussion on these in a moment. It
is important, however, to note that although Decker considers the topic a virtual non-
issue for covenant and nondispensational theologians (who largely reject any other
position than that the New Covenant is the church’s possession, period), Daniel Juster,
whose background includes both Reformed covenant and dispensational influences, takes
a hybrid approach to the topic, and produced a hermeneutic in which Decker’s work is
indeed (or should be!) most relevant to the work of theology across the board. Says
Theology. I am sympathetic to features in both and disagree with both” (7). 8 I concur
with Juster; one need not be a dispensationalist to appreciate the richness of the theme of
the New Covenant; indeed, the New Covenant in its fullness preempts any interpretive
scheme that would attempt to limit its application according to restrictive or cultist
According to Decker, the three divergent views of the New Covenant (which
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3) The Church participates in some aspects of the New Covenant. 9
Decker traces some shifting about in the thinking of leading dispensationalist theologians
such as Ryrie and Walvoord who now repudiate the first position, essentially relegating
arguments for the second position such as were articulated by J. N. Darby, he states that
“it is nearly impossible to find contemporary advocates” for it in print today (Decker
436). Darby does have one insight, however, that I find intriguing in that he invokes the
idea of the church being “one with the Mediator of the new covenant” (Notes on the
Epistle to the Hebrews, 72-73, qtd in Decker 437). This insight provides a possible
application to Psalms 45 and the picture of the “Royal Marriage” whereby the Queen – a
likely symbol of the church – is associated with the Lord in a manner that belongs to a
realm outside of legal provision. This, of course, does not by any means establish
Darby’s position, but it does suggest another modality whereby the New Covenant is, in
circles today is that the church participates in some way in the New Covenant” (Decker
441), but then cites the diversity among the adherents of that view. He particularly cites
the work of Homer A. Kent, Jr. from his article, “The New Covenant and the Church” in
Grace Theological Journal. 10 Decker summarizes Kent’s position “by stating that the
soteriologically by the church today’” (qtd. in Decker 442). He also cites Bruce A. Ware
who notes “Israel and the church share theologically rich and important elements of
commonality [including ‘coparticipation in the one new covenant’] while at the same
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time maintaining distinct identities” (qtd. In Decker 443). 11 It is important to note here
that Ware is not arguing for a Christless “salvation” for Israel, only a distinctive future
redemption for the nation under precisely the same terms that salvation comes to anybody
– by the conviction of the Holy Spirit and the subsequent reception by faith engendered
in the human soul. It is also important to again emphasize that although this entire line of
discussion may seem relevant only to those associated with the dispensationalist school,
the classic concerns of the Princeton School of Theology at the turn of the nineteenth and
twentieth centuries, “we affirm with the Covenant Theologian the unitary nature of the
Covenants” (Juster, “Covenant” 9). The issue is really not whether the Covenant or
Dispensationalist position is the controlling one; the issue is concerned squarely with the
topic of fulfillment as regards the one New Covenant. Both schools can find convergence
with this perspective. Certainly integrity of biblical language regarding national Israel in
the context of fulfillment was on the mind of none other than Covenant theologian John
Murray when he argued for an interpretation of Romans that maintained the term “Israel”
in the ninth through eleventh chapters of the epistle “could not possibly include Gentiles”
(qtd. in Juster, “Israel” 12).12 He was preceded by none other than Beza’s own
discernment that the epistle includes a reference “to a restoration of national Israel to
God’s favor” (qtd. in Juster, “Israel” 7). 13 All this is assumed concrete and absolute, in
spite of the fact that neither Luther nor Calvin acknowledged such a position vis-à-vis
national Israel.
Having established this unifying codex, we continue our discussion on the topic
of fulfillment, noting that Decker cites Bruce Compton’s dissertation on the New
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Covenant, “An Examination of the New Covenant in the Old and New Testaments”
In his footnote on Compton, Decker adds, “Instead of ‘fulfill,’ Compton uses phrases
such as ‘participate in,’ ‘involved with,’ ‘recipients of,’ ‘presently benefits in,’ ‘dual
application,’ ‘involved in the benefits of,’ and others” (Decker 447). “Partial
Abrahamic Covenant (Decker 448). The conclusion of the matter for Decker is that the
third viewpoint (page 6) is preferred today, and with this I heartily concur. Lest however,
he be without critique here, I must partially disagree with a side observation in his
conclusion:
dispensation does not demand [the notion of] partial fulfillment, for they
are incorporated into the body of Christ as are all other believers. There is
no distinction in the church between Jew and Greek (Gal. 3:28). These
Jews participate in the New Covenant today on the same basis as Gentiles
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method briefly turned him, ironically enough, towards a quasi-“covenant” direction as
regards the Messianic Jewish believer, a curious perspective that unhappily possesses all
of the weaknesses and none of the strengths of either school! Very germane to this thesis
project, and vigorously to the contrary, I argue that the Messianic Jewish believer, while
not exactly a partial fulfillment, rigorously speaking of the New Covenant (the full
provisions of which include the securing of perfect obedience and that exhortations to
“know the Lord” will be obviated), is nonetheless the harbinger of that day when their kin
according to the flesh do in fact experience that fulfillment (certainly Paul was fairly
anxious to establish his Hebrew heritage and ongoing identity throughout the New
Testament, an observation we will return to later in this chapter). Although it is true the
Messianic Jew today receives Christ by faith, objectively speaking, in the same manner
as the Gentile, it is very often not true that the faith unto salvation is experienced,
subjectively, the same way. The Gentile experiences Christ from outside his cultural
context; the Jew receives him from within an ethos that directly testifies to him.
and emotional impact, all of which speak to the greater mystery of Israel. Or as one wag
once put it, “Jews are like everybody else, only more so!”
By way of transition now to a broader issue regarding the biblical framework for
is the past forgotten and even abrogated? Jacob Joaz, influenced by Oscar
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history in the light of the present, but the present cannot be recognized at
all as salvation history without the positive ‘presentation’ of the past. This
remains ever present.” It is the present meaning of the past in the presence
12)14
It is interesting to note that biblical scholarship today is starting to question the admitted
long-standing rule that everything in the “Old” Testament be qualified and understood
strictly by way of reference to the “New” Testament, as in “the Old Testament predicts
the New Testament; the New fulfills the Old.” This overly simplistic axiom has virtually
ruled scripture exegesis and biblical theology, but now is effectively challenged by
outstanding scholars such as Christopher Seitz and others. They argue that the Hebrew
text has its own proper standing quite outside of any consideration of the Greek
scriptures. The relationship between the two testaments is much more complex than
assumed before, much more interactive and dynamic. This line of reasoning enriches our
understanding of the Word of God in general, and enabling a more informed approach to
the issues this project addresses. The approach might well be termed “holistic,” even
“catholic,” in the best sense of the word. Its growing influence is the fruit of a post-
Holocaust consciousness in the church that is willing to discern the manner in which
The limited “lens” through which Christian commentary, until recently, viewed
the Greek scriptures largely predisposed the Gentile church to acknowledge no ongoing
relevance for the Jewish believer in the context of a distinct Jewish identity or lifestyle
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within the church, since things “Jewish” may well be regarded as passe. The Gospels
sanction no such idea. Jesus does challenge certain interpretations of the Torah
throughout his ministry, but the charge that he is a “marginal Jew” is incorrect. Jesus had
an innovative and intuitive approach to the Torah and the prophets that truly astounded
his listeners and observers, but outright rejection of the written revelation of God in the
teaching or example. There are, of course, not a few who would dispute this statement.
regards things Jewish, this is understandable. Donald Hagner, however, in his capacity of
chaired professor of New Testament at Fuller Theological Seminary notes that the (non-
spectrum that includes many scholars like Herbert Loewe, who “maintains that Jesus was
misapplied charge of Judaizing, a style of polemic attributed to St. Paul’s Epistle to the
Galatians. It is important in this vein to examine both Paul’s instruction to the church in
Galatia and his own example of, as a Jew, honoring a Jewish lifestyle in a variety of
contexts. One does observe that along with this apostle’s struggles with early Jewish
salvation, the early church in its first ecumenical council (as recorded in Acts 15) gives
Judaism. What is vital to note here, however, is that what was not at issue in Acts 15 was
the ongoing relevance of the Hebrew scriptures and a Jewish lifestyle for Jewish
25
Christians; that much was simply assumed. 15 The assembled council even implies that
the Gentiles may very well benefit from frequenting the synagogues so as to hear the
Word of God from the divinely inspired scrolls of Israel (Acts 15:21).
observance. His “Apostles to the Gentiles” maintained a rather complex, at times seeming
contradictory, praxis with regard to his national heritage. He eats with Gentile believers
and upbraids Peter for failing to do so (this entails no flouting of the Hebrew scripture, as
equivocal as that canon is concerning the Gentiles – indeed, Ruth and Ezra display that
very tension -- only a rabbinic interpretation about the “uncleanness” of the peoples of
the nations); see especially Acts 10:28 in this regard. But he also shows special eagerness
to be in Jerusalem during the Shavuot/Pentecost holy day (Acts 20:16b), mentions “the
Fast” (probably Yom Kippur – Acts 27:9), delays departure from Philippi for Troas to
celebrate the feast of Unleavened Bread (Acts 20:6), and twice undertakes a special vow
as prescribed by the Law, the second one resulting in his arrest in Jerusalem (Acts
18:18b; 21:23-26).
While Paul observed many Jewish rites, he found others unduly promoted Jewish
legal observance, especially among Gentiles, because such partisans of the faith fail to
understand the transformed nature of the believers’ relationship to the Torah (even the
rabbis believed that when Messiah came he would bring a “New Law,” not in the sense
of abrogation of the old, but in fuller development of it). He acknowledges outright the
goodness of the Law in Romans 7:12, but also the inability of sinful humanity to keep it.
Therefore, argues Paul, the Torah as implemented as an often onerous (Acts 15:10)
system of righteousness with God is null and void with the manifestation of Christ among
26
the nations, who is the terminus and relativizer of any and all mere systems of approach
to God. The Torah, in Paul’s view, is a standard by which righteous attitudes and
behaviors can be known to exist among the believers; it is also a representation of the
character of God as it is manifest in the human situation. It is “good and holy.” It is not,
Actually, Paul’s most impassioned assertion is that “faith works through love,” i.e.
through the gift of the Holy Spirit (Galatians 5:6b; 3:2). The mode or manner of
the believer, is entirely the Spirit’s doing. The pneumatic gift procured through faith in
the death and resurrection of Jesus upon repentance from sin, and bestowed through the
church’s ministry (Acts 8:17) affects the first phase of the New Covenant spoken of in
Jeremiah 31, resulting in the “first fruits” of redemption. Torah, in this economy, is
because of the flesh, to a holy standard whereby we may contemplate the character and
excellence of him who fulfilled its requirements exactly and in their fullness, and who by
grace offers eternal life and holy wisdom to those who respond to his call.
Scholarly opinion concerning this topic is replete with perspectives all across the
spectrum. Notes Raymond Brown, “. . . an enormous amount of scholarly labor has been
expended on this very difficult topic” (578). 16 I find especially intriguing W.D. Davies’
analysis of this important topic, although I do not infer some of the things he did from the
27
achieved. In fact, both in life and thought, the Book of Acts and the
Epistles of Paul reveal a conflict in the latter which was never completely
resolved, a conflict between the claims of the old Israel after the flesh and
the new Israel after the Spirit, between his ‘nationalism’ and his
Christianity. It is, indeed, from this tension that there arise most of the
light of the Judaism of the first century A.D. that this is to be understood.
(“Paul” 58-59)
Intriguingly, Davies goes on to trace this same ambivalence in the Hebrew scriptural
While I do not subscribe to the inference Davies draws above, his insight is
compelling as he considers this great apostle. Davies refers to “[t]he discovery that the
Gentile was his [Paul’s] brother ‘in Christ’ . . . as the solution of an inner conflict: it was
a thrilling mystery” (“Paul” 67). Nevertheless, Davies relies on C.H. Dodd’s argument
that “there is no ground for assigning any special place in the future to the Jewish nation
as such” as something, ultimately, that Paul “could not conceive” (qtd. in Davies “Paul”
The fact that when the Messiah came to his own, his own received him
not, was a shattering blow to him, and he reels under the emotional tension
28
And so in due course by his concluding chapter, Davies ends, “ . . . throughout his life
Paul . . . assigned to the Jews in the Christian no less than in the pre-Christian
not be the Paul that we know; it was part of his very integrity as a man that
he should retain his Hebrew accent, as it were, even in his new faith. We
believe that Paul’s concern for ‘Israel after the flesh’ is a tribute to the
in Christ such as Paul yearned for his own people that must always be
It was the historic fact that the Old Israel had been chosen at the Exodus
intimacy throughout the ages with God . . . it was this that made Paul’s
‘nationalism’ invade his Christianity. . . one thing at least shines clear, that
‘Israel after the flesh’ persists as an enigma to the twentieth no less than to
And finally a most profound statement, that fairly lays the “rock foundation” for this
thesis project:
Paul thought of the incoming of the ‘Old Israel’ into the Church as life
29
claim, whatever its exact meaning, we cannot say, but it cannot be
by the incursion of the Old Israel, which is still the heir of the prophets.
In one fell stroke, Davies discerns what is the central concern of this project and its
biblical moorings, and he seems overcome by the theme. This has also been my lived
experience as a Gentile in active fellowship with Messianic Jews for over a quarter
century; we may at first cavil, but ultimately “the depth of wealth, wisdom and
One could cite many other Greek scripture references relative to this question, but
they all may be considered along the analytical lines just presented. A comprehensive
examination of the teaching and modeled lifestyle of the early church leadership (all the
canonical apostolic writers being Jewish, except Luke) virtually compels one to
acknowledge that, far from being a negative or marginal factor in the life of the early
church, Jewish observance among the Jewish contingent in the Body of Christ was
pervasive and highly regarded. They displayed integrity of God-given identity as they
worshipped the Father “with, in, and through” the risen Lord and Messiah, in the power
of the Holy Spirit, and in an identifiable Jewish manner. In addition, and this is key to the
thesis under consideration, it was their very Jewishness in loving and dynamic relation to
the Gentile brethren that was very much in the mind and intentional design of God with
regard to the functioning of the Body of His Son. Having established an irrevocable
covenant with Jewish flesh, He now continues to honor that covenant in a renewed and
expanded context whereby the richness of His grace abounds beyond the initial recipients
30
to embrace an entire planet (Isaiah 49:6), indeed an entire Universe (Colossians 1:20), all
the while preserving the integrity, identity and special functioning of the component parts
of the whole (Ephesians 4:15-16) in a glorious economy of grace and mutual blessing.
It is now for us to draw these biblical threads into a cord of insight regarding the
Lord’s intention for the full functioning of the church and the indwelling Glory of the
Spirit’s fullness. According to some commentators, including Alan Ross, the framework
for the book of Romans may be understood as a gospel exposition that utilizes the
Hebrew temple sacrificial system as a metaphor for God’s grand design for the ministry
of the church (Ross). Starting with the Levitical sacrifices pertaining to atonement and
and peace or “well-being.” God’s ultimate desire is to receive an offering of the nations
(Romans 15:15-16), concerning which Paul sees himself as a priest in a catalytic role.
Certainly the Holy Eucharist itself represents the highest example of a thanksgiving
offering to the Lord that rises to Him “as a sweet smelling savor,” and he exhorts
Christians to be dedicated or conformed to the Lord’s will and purpose (Romans 12:1-2),
Now what is most interesting about this sacrificial metaphor is that Paul, nearly
out of the blue, invokes the situation regarding the nation of Israel! Romans 9 - 11 stand
in a curious way relative to the other material in the epistle; in some ways, these three
31
chapters might almost represent a divergence from the apostle’s main argument
concerning justification and sanctification, and the offering of the church to God. If,
however, we continue with the sacrificial metaphor, Paul’s heartfelt cry for Israel’s
salvation in the very midst of the book suggests he believes Israel’s participation in the
economy of salvation to be central to the whole project of the oblation to God intended
by the divine plan. Without Israel “on board” Paul implies, there would be a terrible
omission in the human oblation God desires. The sacrifice of Jesus must surely be
effectual for Israel, enabling her own central role in the plan of God. This is an Israel
which possesses “the adoption, the glory, the covenants, the giving of the Law, the
worship, and the promises” (Romans 9:4); in short, a people with a history, a concrete
existence and a, perhaps scandalous, “particularity” not unlike that of its Messiah.
The place of Messianic Israel among the Messianic representatives of the Gentile
nations might be therefore crucial to the overall health and effective functioning of the
Body of the Messiah. Without the presence of an identifiable Messianic Israel in the
church, the church is incomplete and even twisted in its self-understanding and witness. It
is also stymied in its appropriation of the full revelation of God in the Holy Scriptures,
comprehensively understood.
once estranged identifiable Messianic Israel into the full life of the church. More will be
said in the next chapter concerning historic ecclesiastical prohibitions and canonical
censures of the practice of the faith of Israel on the part of believing Jews (including the
Inquisition), but there is no question but that a hearty and substantial repentance must be
demonstrated by the Gentile church for its disobedience to explicit commands in the
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Greek scriptures (Romans 11:11-25). We, however belatedly, must aggressively pursue
interaction between Gentiles and Jews in the Body of the Messiah would also serve the
promotion of greater general health in the church, and better enable its universal mission
and ministry.
For the biblical reasons stated in this chapter, this thesis project rests upon a “firm
foundation” indeed from the Word of God. The theological ideas only touched on in this
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CHAPTER THREE
A THEOLOGICAL REFLECTION -
SUPERSESSIONISM AND ITS IMPACT:
REMEDIES AND RESULTS
Glory to the Father, and to the Son, and to the Holy Spirit; *
as it was in the beginning, is now, and will be for ever. Amen.
It is with these lines from our evening office, “The Song of Simeon,” derived
from Luke 2:29-32, that we transition from biblical analysis to a theology of “counter-
between the Jewish and Gentile wings of the Christian faith. To apply this concept, I also
wish to advance an effective theology of pastoral action that I believe will better enable
the church to operate fully as God intended, particularly with respect to the all-important
communication and application of the written Word found in the corpus of the Hebrew
scriptures.
Guiding Assumptions
In chapter one, the thesis asserted that Gentile Christians (specifically for the
diocese of Fort Worth) find themselves quite challenged today to fully understand and
appropriate the riches of the scriptures found in the Hebrew Bible. Actually, one might
also add that because of this deficiency, portions of the Greek scriptural tradition are
34
often misunderstood and misapplied. I specifically assert that this problem is especially
once enjoyed by our ancestors have largely disappeared. I say “vestiges” because I also
argue that key deficiencies in scriptural understanding have been experienced by the
church since its earliest history as a result of its supersessionism with regard to things
Jewish (I will formally define this term shortly). Paradoxically, I also assert that the post-
provides significant opportunities for the correction of this problem through a dynamic of
the Holy Spirit which manifests itself in a truly holistic and catholic Christian
community, one that fully accounts for all its members, Jew and Gentile alike.18 I propose
that unique and real, if somewhat difficult to define, aspects of Messianic Jewish -
establish ecclesial conditions for the possibility of the fullness of the Spirit to be present
The Nunc Dimittis that introduces this chapter provides a succinct scriptural
summary of God’s overall intention for the economy of salvation through the incarnate
Word of God, the Lord Jesus Christ. “Light” and “Glory” are key words in this canticle,
light pertaining to what the ministry of the Hebrew Messiah would bring to the nations of
the world, and glory pertaining to what that same ministry would bring to the redeemed
physical descendents of Abraham, Isaac, and Jacob. This beautiful piece of scripture
holds forth a vision of Israel and the nations in vital relationship to each other as distinct
entities of the in-breaking Kingdom of God. Dan and Patricia Juster build upon this
35
vision in their book, One People, Many Tribes. They propose that the model of the
church in its various aspects, phases and modalities is a Messianic commonwealth. Like
derivatives of this mother body. The various colonies and tribal off-shoots of the root
nation enjoy a rich variety of lifestyles and practices, but all of them sustain an ongoing
relationship with the root nation, and subscribe to certain basic or core principles that
enable them to cohere and interrelate peaceably, but without dilution of the separate
The central unifying principle is the light of Christ of the Kingdom of God (John
1:4-5). The wellspring of all redeemed life is to be found in Jesus Christ, and Him alone,
who possesses “the fullness of Him who fills all things.” This enabling eternal light,
although complete in itself, does not exist merely for its own sake, but by the Father’s
design exists to order and energize the universe (Colossians 1:16-17). The glory of the
Lord that Israel is meant to enjoy by intimate association with Him thereby also
establishes her forever as a distinct expression of the divine will. A hostile challenge to
this vision is the reality of supersessionism, here defined as the theological notion that the
church utterly replaced Israel in the mind of God, at least in terms of the promised
blessings of the covenant (covenantal curses for disobedience remain, however, in this
scheme, in fact are fundamental to it). According to Franklin Littell, the “myth of
supersession” has two foci: “(1) God is finished with the Jews; (2) the ‘new Israel’ (the
Christian church) takes the place of the Jewish people as carrier of history” (qtd. in
Bloesch 131).19 In this same article, Bloesch notes that Lutheran scholar Johannes
Aagaard asserts, “the church is . . . the sole eschatological reality” (Bloesch 131).
36
Another term more or less synonymous for supersessionism is so-called “replacement
and Prophecy” (938; 572-74). This article, by P.C. Craigie, further referencing works by
C.E. Amerding and W.W. Gasque, as well as G.E. Ladd and G.P. Richardson,
acknowledges the difficulty in interpretation of texts that may or may not suggest that the
church has comprehensively become the “New Israel,” logically replacing national or
even a dispersed ethnic Israel in God’s prophetic plan. Observes Craigie, concerning the
diverse prophetic witness, “ . . . it is not that the respective messages contradict each
other, but rather that the truth toward which they point eludes the descriptive capacity of
human language” (qtd. in Elwell 573). 20 He concludes, however, “[i]n summary, the
biblical perspective emerging from the writings of the prophets is that human history has
a direction and movement within the providence of God in which Israel has a continuing
place” (Elwell 574). Thus, the overall thrust here repudiates the idea that God is finished
subscribe to this theological trajectory in light of the biblical and theological arguments I
Rather more unequivocal is the remarkable references to ethnic Israel in the new
Catechism of the Catholic Church. The subject index of this comprehensive tome under
“Israel; Israelites” contains the following three sub-heading references: “call of Israel
irrevocable, 839;” “Church formed in advance in Israel, 759-62;” and “Israel’s hope,
674.” The second reference presents an understanding of national Israel vis-à-vis the
37
church that can only be described as “covenant theology” in its tone, and the third is as
explicit as possible that ethnic Israel will be a true and vital component of the Kingdom
a balanced and comprehensive vision, very much consistent with that of Dan Juster’s
What I find most troubling about supersessionism, in light of these critiques of its
rationale, is that it purports to seemingly glorify the Lord Jesus Christ by denying that his
light and ministry have relevance or vital application with respect to the covenant made
denigrate the patriarchal covenants, and relegate the Hebrew scriptures and their concerns
to an inferior position in our scriptural thinking. This does not really enhance the dignity
and Lordship of Jesus Christ, but actually diminishes the full impact of his light and
glory. It also tended, historically, to deflect the duty for ongoing self-examination and
repentance by, in the words of James and Christine Ward, taking “every prophetic word
of judgment as a word about other people,” in this case ethnic Israel (123). Although I do
not agree with these authors concerning the spiritual standing of those of ethnic Israel
who do not maintain a faith relationship with the Messiah Jesus (they appear to subscribe
trendy notions of salvation that effectively “exempt” Jewish people from entering into
God’s purposes through the Lord Jesus Christ), they are correct in pointing out some of
the deleterious effects of supersessionism on the Body of Christ itself (more on this
momentarily).
38
In response to these unscriptural exemptions from living, Messianic faith, and the
regrettable actions of certain Christian denominations to dilute the universal call to that
undermining of the call to all people to embrace the gospel on the occasion of the issuing
of the 1987 Statement by the General Assembly of the Presbyterian Church (U.S.A.)
from the implicit universalism of the PCUSA statement, and analyzes supersessionism in
an approving manner as an early and pervasive reaction of the historic church against
Jewish claims that contradicted the gospel message. After building a context that argues
from a base of post-biblical patristic polemic, Hann then launches into a brief
consideration of Romans 11 that eviscerates most of the text of what Dan Juster
ethnic Israel (Juster, “Israel and the Church” 11). Although Hann’s defense of the
integrity of the gospel is a most commendable thing, he overstates his case, failing
Gentiles’ election are acts of God that belong to the mystery of divine
39
that God’s rejection of Israel is not final . . . but only provisional . . . In
He goes on to briefly note, “[i]t was the Puritans and Pietists who reclaimed the Pauline
hope for Israel as a nation and through Israel hope for the world” (134). More on this
topic will be presented in the next section. Bloesch also spends a good deal of space on
the reflection and writings of Karl and Markus Barth concerning Romans 11, where they
point out, “God’s mercy must and shall be revealed to all Israel” (qtd. in Bloesch 134).22
Toward the end of his paper, Bloesch cites again from A Shorter Commentary, “ . . . the
whole Church of Jesus Christ needs the Jews. She needs their failure . . . their rejection . .
. but she needs even more their full entrance into the faith in the Messiah, their addition
to the Gentiles and Jews who already do believe in him” (qtd. in 141). Markus, for his
part, is cited both in Bloesch (141-42) and Ellison (101-102) as recognizing no terminus
probably the earliest and most destructive schism in the church’s history. The apostle
Paul, as noted in the last chapter, issued severe warnings to the Gentile contingent at the
church in Rome to the effect that they must never elevate their sense of themselves, their
“status” in God’s mind and intention, above even unbelieving Israel (how much more
applicable to believing Israel!).23 The rank and well documented disobedience of the
church generally in the second century and onward in failing to honor this charge
unavailable to the church, a fullness that abides in Christ as expressed through the
40
statement, and I would have also eschewed such a view until recently. Consideration,
however, of an excerpt from Ephraim Radner’s The End of the Church: A Pneumatology
Episcopal School for Ministry in 1998 reveals, in tandem with an important initiative
called Toward Jerusalem Council Two, that, regretfully, such is in fact the case. (Toward
schismatic activity (he does not examine the schisms of the first millennium, including
the Messianic Jewish-Gentile split), the church lost the ability to appropriate scripture, to
consistently receive the realm of the miraculous, to truly taste the Bread of Life, and to
order its ministries in a coherent fashion. He further argues that the schisms of the West
have resulted in a virtual abandonment of the church, in a “macro” sense (phrasing mine)
at least, by the Holy Spirit. If the church is thus deprived we cannot even repent from our
state, denied the grace to do so which only arises from that same Spirit. (The Spirit, of
course, is nonetheless quite active in individuals and even godly groups of Spirit-renewal
I take Radner’s argument one step further by application to what might be termed
the Ur-schism, truly and literally the “mother” of all schisms, the great divorce of the
Gentile church from its Jewish roots. Gentiles predominated in the church during the
second century and beyond. In the absence of apostolic correction through the ministry
of The Twelve, who formed the Jewish nucleus of the proto-Church of the Messiah,
“what to do” about the “Old Testament” and the lifestyle of faithful Jewish believers
41
became a significant issue. His Holiness John Paul II commented on this topic in an
Since the second century A.D., the church has been faced with the
temptation to separate the New Testament from the Old, and to oppose
synagogue celebrations where the Old Testament texts were read and
his own people’s long history. (qtd. in Carroll vii, emphasis mine)
The developing theology of the Christian church started with honest questions about how
component and a more recent apostolic, Greek-language witness. Then Justin Martyr’s
and Irenaeus’ “standard model” of scriptural interpretation rendered God’s covenant with
Israel and her life in the world as largely “irrelevant for shaping conclusions about how
God’s consummating and redemptive purposes engage creation in universal and enduring
ways” (Soulen 48). 24 Local church councils followed suit in succeeding centuries,
there would be many other insults and denigrations of the Hebraic heritage, Marcion’s
outright rejection of the God of Israel and the “Old” Testament being merely a
particularly low point in this downward spiral (The Church’s condemnation of Marcion
was laudable, but that he could gain any following is symptomatic of the growing
42
triumphalist Christendom on pain of excommunication and civil censure, nothing less
Interestingly, there are some intriguing hints of appreciation for the Hebraic
heritage and Israel’s national identity buried in patristic literature. Hilary of Poitiers
makes reference to the contribution of “natural” (an intriguing adjective for a people
modalities) Israel, ultimately redeemed, to the “adornment and extension of the blessed
city.” He declares, “Israel, now in captivity, will continue the construction of the house
when the fullness of the nations has come” (qtd. in Wright 433). 25 Thus does one
churchman of the era display at least a rudimentary appreciation for some ongoing
significance of the covenants God forged with Israel, although his words might be
construed as deferring that significance until a future epoch. Even here, however, he
speaks of redeemed Israel as laboring in conjunction with the redeemed from all the
Such happy hints of recognition of God’s total purpose are, however, undermined
by the growing sense of hostility toward Israel and her covenants evident in church
Christianity. And as Soulen argues, the European theological minds of the nineteenth
century were quite content to propose what he terms a “Disembodied God” (78). He
specifically analyzes the work of Kant and Schleiermacher to demonstrate that the notion
of “Christian Divinity without Jewish Flesh” (57) was taking over “educated” thinking on
43
the topic of the Jews and the place of the Old Testament in Christian theology in that era.
The influence of that sort of reflection on the ability of the church to properly appropriate
scripture was devastating. In addition, the theological violence inherent in that project
both summarized and recapitulated the centuries of negativity and distortion that
indirect rationale for Hitler’s “final solution.” When all is said and done, the sound of
Christendom’s final fall and crash to the ground, and the rise of Post-Modernism may
well be traced to the church’s long-term refusal to heed the clear prescription for its own
An Historical Excursus
theologically conservative, biblical faith, there is a redemptive and exciting story to relate
and consider here that serves as a something of a counterbalance to the largely dismal
historic character of Christian thought and practice with regard to things Jewish. It is a
story that contains a number of important and happy intersections with developments in
Christian England from the days of the Reformation (that same story, however, also
contains one intersection with the Anglo-Catholic movement at its very inception, which
I regret to admit as one who largely embraces its tenets, that I must regard as less than
felicitous; see endnote #7). I will trace these developments in some detail, but the
following may serve as a summary of the impact of them on the highest levels of British
The great event of Israel’s return to God in Christ, and His to Israel,” said
44
from 1898 to 1901, “will be the signal and the means of a vast rise of
history? What formed and informed the theological project that could produce such
insight in the England of that time (and is there any chance it could occur again)? 27 It is
The theological position and sentiment that fueled Bishop Moule’s comment
concerning Israel cited above derives from what Dan Juster calls “Evangelical Pietism.”
Rooted in seventeenth century English Puritanism (“Dissenters” in their time from the
perspective of the Church of England), and influential via Lutheran German Pietists,
Scandinavian Free Churches and the Moravians on some establishment Anglicans in the
eschews the utilization of state power to “establish” a particular state church, but rather
promotes a lively, biblical and personal faith that nonetheless, for all its distrust of
“official” religion, seeks a strong influence for the Christian faith on society at large.
Quite to the point of this discussion, Juster declares, “[i]t is my contention that where
Evangelical Pietism is strong the Jewish people find friends and allies for their rights in
of the place of natural Israel in the plan and purposes of God in and for the church, no
less than the world. The seminal work on this topic is Ian Murray’s The Puritan Hope.
45
Murray’s scholarship is truly astonishing in its scope and impact. He devotes the better
part of two chapters of this book, and not a little of the rest, to the place of natural Israel
in the theology and most importantly prayer life of Puritan leaders and congregations
both in England and America. Tracing the impact of the public recovery of the scriptures
during the English Reformation on the church, Murray examines the issue of certain
aspects of unfulfilled biblical prophecy as the wellspring of Puritan life and spirituality.
Certainly all the reformers focused on the Second Coming of the Lord as a prime
influence in the life of a church emerging from the Middle Ages, but as Murray
commonly accepted view of the unfulfilled prophecies which are to precede that coming”
(Murray 40). According to Murray, it was the matter of “future of the Jews” that would
Martyr’s Commentary upon Romans, published in London in 1568, “prepared the way
for a general adoption amongst the English Puritans of a belief in the future conversion of
the Jews” (qtd. Murray 42). Murray’s scholarship mentions and in some cases details the
natural Israel to God’s purposes in the church and the world. A partial listing includes:
Hugh Broughton, William Perkins, Richard Sibbes, Thomas Goodwin, William Strong,
William Bridge, George Gillespie, Robert Baillie, John Owen, Thomas Manton, John
Elnathan Parr, James Durham, William Gouge, Sir Henry Finch, Moses Wall, and in the
46
Representative among these are these beautiful words from the pen of Elnathan
The casting off of the Jews, was our Calling; but the Calling of
the Jews shall not be our casting off, but our greater enriching in grace,
and that two ways: First, in regard of the company of believers, when the
thousands of Israel shall come in, which shall doubtless cause many
Gentiles which now lie in ignorance, error and doubt, to receive the
Gospel and join with them. The world shall then be a golden world, rich
which shall then in more abundance be rained down upon the Church.
In this remarkable quote is the first clear articulation of the view, preceded in this regard
the influx of the Jews to the historic Messianic faith will actually increase the
effectiveness of the church in her earthly mission. This is a robust view of history that
breaks out of mere “spiritualizing” of the church’s mission, and plants it more firmly on
the soil of actual history, something that John Henry Alsted later also embraced (Murray
47). This recovery of a concrete versus abstract and “otherworldy” focus is a prime theme
and benefit of a properly biblical faith that does justice to the Hebrew Scriptures,
according to Soulen and many other commentators and theologians (x-xi 17-21).
The continuing relevance of Israel within the world and within the church itself
was a real concern for the Puritans based upon their exposition of Romans 11, according
to Murray. Although not without nuance and some diversity of understanding among
47
themselves regarding the details of Paul’s apostolic witness concerning natural Israel, the
Puritans understood some kind of ongoing differentiation between Jews and Gentiles in
God’s plans and the Kingdom of Christ, Galatians 3:28 evidentially notwithstanding, as I
have argued earlier. Murray considers and summarizes the position of the Puritan writers
on the question as to whether the notion of “the chosen remnant” exhausts God’s plans
and purposes for Israel in the negative by stating, “God has further planned the salvation
of Israel on a scale which will enrich the Gentiles to a degree hitherto unprecedented . . .”
(65). Focusing specifically on Romans 11:12;15, he argues that the sense of these verses
“according to the common Puritan interpretation, points to a vast addition to the Church
by Israel’s conversion with resulting wider blessing for the world. There is a great revival
predicted here!” (66). Murray would later refer to the “interaction between Jews and
Gentiles in the advancement of the kingdom of God” as an occasion for God’s fullest
Murray recognizes three “modern” beliefs that militate against the convictions
just cited. The first is premillenialism of a certain sort, which argues that Christ’s advent
un-Puritan in character, but given the former’s popularity today, it tends to trump the
to the breaking down of the middle wall of partition between Jew and
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Gentile . . . there is no longer Jew or Gentile – the perspective is no longer
John Murray carefully validates the essential equality of Jew and Gentile in the Gospel,
while he also carefully presents the Puritan conviction of a “particular design in the
realization of God’s worldwide saving purpose” (qtd. in Murray 78).30 That “particular
design” goes beyond the notion of a mere remnant, according to Ian Murray.
A third militating belief against the Puritan vision of Israelite redemption is that
scripture “witnesses to a steadily worsening world and thus demands from us a very
different expectation with regard to the whole period which lies between us and the
coming of Christ” (Murray 79). Murray deftly analyzes texts often interpreted in this
fashion; however, these analyses do not overthrow the basic Puritan understanding.
how the redeemed among Israel should conduct their lives and their worship in
conjunction with their Gentile companions. One almost senses, through Murray’s
analysis, that Messianic Jews, in the Puritan imagination, would simply settle down like
any good group of Churchmen and be proper Christians like everyone else, but it is just
as likely that the Puritans would allow redeemed Israel such distinctive signs and
to clear New Testament teaching (we have already noted in chapter two that Paul
observed and validated such folkways for himself, and Jewish believers in general, only
that they not impose them on Gentiles). What is clear, for our purposes, is that the
spiritual descendents of the Puritans, as regards the question of Israel, were anxious to
authorize some measure of ostensible Jewish observance in worship praxis and lifestyle,
49
as witnessed by Anglican sponsored Hebrew-Christian Kehillot (fellowships) in both
Jerusalem (Christ Church Center, Old City, 1849) and London (The Palestine Place,
As one wise saying goes, “when you realize you’re lost, go back to where you
were and start over.” The Christian word is “repentance.” If the Gentile church began the
process of schism and dysfunction through corporate failure to honor God’s ongoing
purposes in and through its internal Hebraic witness, the way out of the Gordian Knot is
to acknowledge the work of the Sword of the Spirit which even now issues from the
mouth of the returning Lord of Life (Revelations 19:15), and to reengage its roots in that
witness. As indicated earlier, only the Spirit can enable the errant church to come to
repentance. Radner proposes that the death of Jesus must find its outworking in the death
of the church itself before the church can receive resurrection grace to become again what
was intended for it from the beginning. 32 What the Lord expressed to the disciples on the
night before he suffered and died is truly his last Will and Testament. It is the in-breaking
of this New Covenant in his Blood alone that enables a chastened and humbled church,
blessedness and blessing. The church can proceed to validly claim the fullness of the
promise of the Spirit in its midst, including the power to apprehend “all truth” and
scriptural understanding, only as the agape which the Lord enjoined on the disciples is
Therefore, as the Holy Spirit enables and through meek repentance, this project’s
50
free and willing interaction in worship and Fellowship between Gentile and Jewish
believers in the Lord of Life, we sought conditions (in diversity and expression) which
would appeal to the Spirit to draw down the Fire of God and to enable and expedite
through which one might observe, in small measure, the result of promoting the
emergence of a more truly and comprehensively catholic community among the saints.
The impact of that state of affairs on the appropriation and application of the Hebrew
Scriptures will be analyzed more exhaustively in chapter five, but it may be stated here
that beyond the mere humanly explainable and observable factors involved with Gentile-
Jewish interaction, there is, theologically speaking, something deeper than overt
God is always a supernatural matter (1 Corinthians 2:10-16), quite beyond simple (or
sociologically, the spiritual dynamics arising from the sort of interactions intended in this
thesis project were sought in order to allow something new and of the Spirit’s origin and
enabling to occur in the minds and hearts of the study group. We will assess the degree to
which these dynamics resulted in new insights into scripture and life application in the
concluding chapter, but the theological as well as biblical ground upon which the study is
built would seem to suggest that God may be doing a new work among us today, a raising
up of formerly “deserted ruins” into the blessing of rebuilt “walls and cities” of the Spirit
(Isaiah 58:12). One of the most precious gifts of God is the ability to receive and profit
from His revealed Word, both written and incarnate. Whatever we might do from a
51
theological and biblical perspective to enable the church to better receive that gift is a
52
CHAPTER FOUR
ONE COHORT’S EXPERIENCE WITH JEWISH BRETHERN
Overview
The basic design of this project was to invite a focus group necessarily consisting
of volunteers to engage in a three and a half month “event” in which they agreed to three
conclusion of the study, which would evaluate their level of understanding of elements of
the Old Testament text as well as pertinent elements relating to the concept of ministry in
congregation Baruch ha Shem in Dallas, plus a fourth, private meeting with one of their
interweaving fashion with the congregational events, for the purpose of elucidation of
Messianic Jewish praxis and reflection on such changes in their biblical understanding
Twelve adults from the Eastern Deanery of the Episcopal Diocese of Fort Worth
participated in the study under the conditions set forth above. It was my sincere hope that
the cohort would have included several participants from the teen or young adult age
group so as to assess more directly the impact of the study on those acknowledged to be
53
most affected by the culture of post-modernism. While the study did not include anyone
under the age of thirty, there was some fruitful reflection on the second-hand reaction of
teen children and grandchildren of some of the participants, thus providing at least some
In the course of the cohort-only meetings and the final meeting with a Baruch ha
Shem congregational leader, the approximate two-hour sessions were audio-taped and
later transcribed in order to capture the flow of discussion and key responses to leading
questions that were designed to provoke self-awareness in connection with the study
elements. The initial and final instruments together with the responses from the three
intermediate meetings constitute the coded study data. Out of the twelve participants,
three for various reasons did or could not sustain the level of participation necessary to
track development in understanding, leaving a total of nine persons fully “vested” in the
study. There were eight elements under study (to be discussed in detail below), and so
five coded data sheets were generated, each in the form of an 8 x 9 matrix for
approach taken with respect to the data in which qualitative consideration of participant
responses were rendered into a scoring scheme which then enabled a focussed quasi-
quantitative analysis of seventy-two data points over a three month time period. Some
attempt to quantify the data was necessary in order to more accurately assess the
considerable data structure generated in the course of the study; which consisted of 181
distinct observations and comments offered either on the paper instruments, or in the
course of the participant cohort debrief and reflection meetings (not everyone had
54
It should be noted that I do recognize, as expressed by William Myers in Research
in Ministry, that this researcher, subjectively speaking, was also generating an implicit
data structure in the course of the study, not clearly coded or available in quantitative
fashion, but nonetheless embedded in the overt data. I accounted for my theoretical
approach in the previous chapters, and these things should be kept in mind while
considering the data. As Myers explains, such a process is very interactive, and I found
myself refining my approach as the study progressed (73-75). However, I did not
developing of Old Testament understanding occurring in the cohort that was both
not I was “leading the witness,” and explicitly requested, on a number of occasions,
heartfelt and personal responses from the participants and not what they thought I wanted
them to say. These were mature adults, and I believe they spoke as they honestly
parents and grandparents of teens provided a buffer to direct influence by this researcher
as concerns these children, and it was interesting to note how robust teen responses were!
In any case, it is important to acknowledge these things before proceeding now to a more
and appreciation of the Hebrew scriptures on the part of the project participants, with
particular application in the post-modern context in which the church must now minister,
55
two sets of questions were developed. The first set consisted of one question each relating
The second set consisted of one question each relating to the following three themes:
The specific questions relating to the above eight themes under investigation
appear in the appendix in the letter prepared for each participant at the beginning of the
study. In asking fairly open-ended questions, I provided free rein to the participants to
interpret the questions any way they wished; I did not want to overly directly their
responses at the inception insofar as I believed their unprompted reflections would better
enable me to assess their true comprehension of scriptural material and the themes
associated with post-modern ministry. I attempted to both glean their true level of
The project calendar was as follows (all for the year 2002):
56
September 15th – first on-site service attended at congregation Baruch ha Shem,
October 8th – second cohort meeting for debriefing and focus on study questions,
December 14th – fourth meeting with Baruch ha Shem, consisting of an open time
As noted before, the response of each individual at each point of assessment became an
item of data for the study. While a more comprehensive analysis of this data appears
below and in the final chapter, it is interesting to note that, while there was an overall
progression in understanding on the part of the participants, there were a few occasions
the study material. At first this disturbed me; things were not proceeding as I thought they
“should.” Then I arrived at an insight concerning what was actually happening, and it was
confirmed by the explicit statements they were making. Participants really were being
challenged to expand their appreciation and comprehension base, and they, like most
human beings, displayed classic “two steps forward, one step backward” behavior in
some cases. This only confirmed that something significant was going on in the cohort.
57
Data Analysis and Assessment
comment or reflection was evaluated and assigned a “score,” which was an indication of
the extent to which that particular comment, in the judgment of the researcher, exhibited
a clear understanding of the study element with which it was associated. The scoring
range was from zero to ten, zero indicating no biblically or theologically responsible
insight into a particular theme, ten indicating excellent insight. As stated, this was a
something of a quantitative data structure. In order to give some indication as to how the
scoring proceeded, I will cite a few examples from the 181 data elements:
instrument question #8, “What place do the Old Testament prophets and their
message have for you as you live your Christian life?,” one participant (who later
dropped out of the study) wrote, “O.T. prophets and their messages have no
prophets teach us much about our being obedient and the different personalities of
these people.” This response seemed to indicate a good but average understanding
answer.”
Example #3 – an eight score assigned: the same person in example #2, above,
responding to the same question on the final assessment instrument wrote, “Even
58
tho (sic) the prophets spent a lot of time prophesizing to the Jewish people, we are
a lot like the Jews. We have many of the same problems when it comes to
walking daily not just with Christ but with God. We can learn much from the OT
lessons.” This later response exhibited depth and insight not apparent in the first
response, and reflected a more mature and more personal appropriation of the
prophetic literature. This was the overall trend of the “before” and “after”
In some ways, however, it seemed that the dramatic increases of understanding occurred
in connection with the first five questions relating to themes and concerns of post-modern
instrument, “What does the term ‘authenticity’ or relevance mean to you as you
think about the Christian faith?,” one participant wrote, “What I believe I feel is
appropriate and biblically correct with our faith and the world.” The answer was a
bit scrambled, syntax-wise, but I gleaned the gist to be consistent with a “stock”
Example #5 – an eight score assigned: the same person above wrote on the final
important but was not really sure what to do with the information. After attending
Baruch ha Shem, I came to realize that we had left God the Father out of our
modern day Christians we have forgotten to worship God the Father and
59
“stumbled” back, in a practical way, upon the historic Trinity through her
person’s teen daughter who provided some pointed commentary on the themes of
relevance, authenticity and community even though “once removed” from the
mother.
the term ‘community’ mean for you as you think about the Christian faith?,” one
individual wrote, “all physical things that you can see or touch, known or
unknown, were created by God; this is our community, no matter how big or how
small, we look upon it.” Highly naturalistic in tone, this answer seemed unfocused
above, at the conclusion of the study this same person wrote, “I don’t think of it as
and Jews. It was their role to crucify Jesus, which in turn made it possible for us
to be saved.” There’s been real development in thought here, much more focussed
than before. Incidentally, this same individual noted during the first debrief
session in October that the folks at Baruch ha Shem were “focussed” in their
worship; they knew Who it was they were addressing themselves to in a very
60
What emerges from the data is evidence of only a moderate increase in scriptural
identity of the personal, Hebrew God and Father of our Lord Jesus Christ, and a deeper
appreciation for the proper and balanced role of impact or emotion in the worship and
service of God. This “connection to the wholistic self,” as I name it here, is something of
which we find ourselves today. In turn, it may well be that it is the recovery of the
holistic self in relation to the God of the Bible and his ancient covenant people in the
Christian community that is a prime, driving expedient which enables scriptural recovery.
Over all eight categories under investigation, the mean score from study inception
to study conclusion rose from 5.5 for all participants to 6.9. Again, this attempt at a quasi-
quantitative evaluation may seem contrived, but I believe it captured accurately the value
of even limited interaction between Gentiles and Jews in the believing Christian
one already very motivated participant in late December (this layman probably reads the
Daily Office more faithfully than most clergy!): “[p]articipation in this thesis project has
changed me; it’s not the same anymore when I read the Old Testament lessons in the
of a spiritual initiative than this one, and it was paradigmatic of the generality of the
concluding comments from participants who chose to offer them (most did). It is clear to
me that something good and holy occurred among the study participants (and myself!) as
well as the members of congregation Baruch ha Shem in Dallas, TX, and that God’s
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CHAPTER FIVE
CONCLUSION
Before launching into more technical considerations in this final chapter, the
excerpts above from To Mend the World frame for us, by way of reminder, something of
the larger issue we have addressed throughout this study. Beyond the biblical and
theological issues discussed in chapters two and three, beyond the methodological
concerns and data analysis in chapter four, there is my simple and stark question, “where
is the Holy Spirit to be found and wherein will restoration occur with regard to the
church’s repentance from supersessionism as we have defined it for this study (it should
particular spin on this term)?” The restoration I refer to, and the presence of the Holy
62
Spirit referred to in the third excerpt from Fackenheim’s book, I argued in this study
comprehension and application in the church, but by extension may be understood more
broadly to include larger considerations of evangelism and renewal that have the potential
In his novel The Chosen, Chaim Potok (only recently deceased at the time of this
fictional person. In my view, Danny Saunders stands for the Jewish people, worldwide,
over the past two thousand years. Subjected by his Hasidic rabbi father to an emotionally
brutal form of discipline – “the Silence” – for nearly all of his young life, at the novel’s
conclusion we observe Reb Saunders reflecting on his relationship with his son. Speaking
with Danny’s friend – and through him to Danny himself – the father says:
Reuven, the Master of the Universe blessed me with a brilliant son. And
he cursed me with all the problems of raising him. Ah, what it is to have a
brilliant son! Not a smart son, Reuven, but a brilliant son, a Daniel, a boy
Daniel, there was only his mind. He was a mind in a body without a soul. .
want from my son, righteousness, mercy, strength to suffer and carry pain,
And after recounting what pain he subjected himself to in the process of disciplining this
dearly beloved boy, who indeed learned the necessary if bitter lessons of life, the old man
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concludes, “I have no fear now. All his life he will be a tzaddik [righteous one]. He will
be a tzaddik for the world. And the world needs a tzaddik.” (280).
The Jewish people, and no less the Jewish believer-in-Messiah-Jesus, are uniquely
gifted by God throughout their covenant history and, up until now, endured a divinely
ordered “Silence” of sorts designed to develop their collective soul. Their seeming
means anything, but the day of their collective salvation is at hand. As a harbinger of that
day, I believe the presence of Messianic Jews in the largely Gentile church serves as an
occasion for the ministers of the unfolding New Covenant, Jews and Gentiles alike in the
Body of Christ today, to convey to one another through their mutual interaction the
promised blessings of the Kingdom that Jesus came to inaugurate, and to prepare well for
In order to fully realize the blessings attendant upon Messianic Jews in the midst
of the church, it is incumbent for Gentile believers to permit them the distinctive praxis
of the faith that the Holy Spirit has ever urged upon them since the days of the apostles.
Volf and Bass in Practicing Theology ask us to focus on those practices of faith which
demand “attentiveness to specific people doing specific things together within a specific
community . . . there must be a place and a group of people, over time and
64
through time and in time, who engage in such a practice. Therefore a
743).
enunciates above to non-Messianic Jewish contexts, he does make a valid point even
there, and certainly I do argue (and possibly Brueggemann would not!) that it very much
The living engagement suggested here was the modus operandi of this thesis project, and
what results that could be noted as a consequence of this specific engagement are the
object of our attention now, as well as the important question as to whether other similar
Conclusions
It is time to draw some firm conclusions from this study. Now one consideration
immediately requires some discussion. In the design phase of this study, the issue of just
what the independent variables were that might drive the results prompted some
consideration to the possibility of having a control group that did not participate in
Baruch ha Shem congregational activities, but that was the beneficiary of some of the
discussion that occurred during the debrief sessions of the study cohort. It is a fact that a
good amount of explanatory and motivational interaction occurred between the researcher
and the cohort participants during the cohort-only meetings (see Appendix III); therefore
65
one cannot assert unequivocally that the tentative conclusions brought out in chapter four
apply strictly as a result of the cohort’s interaction with congregation Baruch ha Shem.
Insofar as there was no control group, therefore, I will not assert the firm
conclusion that it was only the interaction with a Messianic Jewish congregation that
prompted the documented increase in both Old Testament appreciation and application,
and the heightened ability to appropriate themes that might enable greater effectiveness in
application observed over time in the study cohort. Nevertheless, I do believe the data,
well considered, largely substantiates the original thesis proposed in connection with the
ministry problem identified in chapter one. The extent to which the project results are
repeatable will in part be influenced by the presence and nature of a project “shepherd,”
to be sure, but there is a dynamic here which transcends the ministry of the researcher.
more intuitive and anecdotal consideration of not just the 181 data points duly noted, but
also the non-verbal and implicit communication and interactions observed in the cohort,
not only in debrief sessions and in connection with assessment instruments, but during
our time with the people of Baruch ha Shem. The study participants were clearly
“graced,” for lack of a more elegant or theologically precise term, in their interaction with
the Messianic Jewish brethren. The mutual bestowed included not only the intellectual
and social realms but also the spiritual. Only deeply spiritual, and not merely pedagogical
influences such as may have come from me, can account for some of the improved study
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It must also be acknowledged that not every participant benefited in a significant
way from the study. As was already noted, one individual ceased her involvement with
the study; the rather negative manner in which she approached the OT scripture on the
occasion of the initial assessment was not in any way modified by anything that occurred
before she finally left the project. In other cases, an opposite situation was noted. One
person had already been deeply involved with disciplined Bible study that included
significant portions of the OT text, and the appreciation level initially, and throughout,
was keen – and even. The generality of the cohort did, however, articulate a changed
attitude toward and level of understanding of the Hebrew scriptures that strongly suggest
that in this thesis project, the hypothesis set forth is at least tentatively verified.
At the very least, this study should hopefully lead to more rigorously controlled
and more widely focussed studies that involve teens and young adults in the cohort. As
was mentioned earlier, many older Episcopal Christians (and Gentile Christians
study in their background. A generation ago, well over half of those reaching the age of
eighteen had even some biblical exposure; today that fraction is reduced to approximately
one quarter of the American generation who reach its twenties. This is the cutting edge of
evangelism and ministry in our world today, and there is more research, and most
importantly, much more ministry to be done among this age group along the lines
At this point I have only one final observation to make, one that is perhaps
tangentially, but powerfully, related to the thesis topic. This study has involved real
interaction with two vital phases of the Body of Jesus Christ on the earth today. Insofar as
67
one of these groups is of explicit Jewish lineage, I believe it challenges the tendency to
“feel-good” ecumenism that has too long characterized relations between Gentile
Christians and Jews, all Jews, in the last thirty years. This style of ecumenism has now
resulted in the most unfortunate recent pronouncement by U.S. Catholic bishops to the
effect that Jewish people need not give serious consideration to the message of the
It must be clearly noted here that the Messianic Jewish community does not
subscribe to this idea. Beyond that, such a notion deprives the Body of Christ of the
fullness of its expression and dynamic, by effectively exempting one potentially vital
group, the Jewish people, from participation in it! This study, perhaps indirectly and
certainly without initially intending to do so, sharply challenges the assumptions that led
the bishops of the church of Rome in the U.S.A. to what I believe to be a deeply flawed
What hopefully will bring a blessing to everyone is the recognition that Jewish
people belong in the Body of Christ as an identifiable, covenant people. Their covenant in
Christ is a renewed one, and while the work of the Spirit effectively transposes the key,
as it were, in which they “play” their life in Torah, it by no means blots it out (we have
already noted that the rabbis taught that the coming of Messiah would bring new insights
into the Torah). This is a core concern of Towards Jerusalem Council 2 (TJC2); official
declarations and a vision statement from the initiative, which appear in the appendix, set
forth the rationale for the church catholic and universal to correctly align itself with
God’s purposes for Israel and the Messianic Jewish witness. As a representation of the
Body of Messiah from among the nations and across denominational lines committed to
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the goals of TJC2 together learn to die to themselves with Christ, and with the Lord
around the Messianic Jewish witness will ultimately heal its own dysfunction. “What will
their return be, but life from the dead” queries St. Paul in Romans 11. It is a glorious
I offer this study to the greater glory of God, and with deep appreciation for the
especially my first Messianic mentor, Dr. Daniel C. Juster. I will ever treasure their
enthusiasm and support. I also pray work will continue and deepen in this area of
investigation and ministry by others with more extensive resources and contacts, and
perhaps even greater energy. As the major initiative represented by Toward Jerusalem
Council 2 proceeds toward a rendezvous with destiny not many years hence, I only can
hope that the Vision of a fully united but truly pluriform church will emerge in which
Jews and Gentiles, men and women, parents and children, and all the orders of redeemed
creation participate in an economy of mutual blessing and ministry, in the love and fear
of the God of Abraham, Isaac, and Jacob. To HIM be the Glory forever! Amen, and
amen.
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Notes
70
1
The expression, “economy of mutual blessing,” is a central feature of the theological project of R.
Kendall Soulen in the work cited in the bibliography. Dan Juster has also utilized this notion in a book
currently under production. More space will be devoted to Soulen’s work in chapter three.
2
Bockmuel also says the following in a footnote to this statement: “this is true even where in due
course that derivation was no longer fully understood, or even denied. Jurgen Wehnert . . . has show
that the explicit rationale for this Jewish moral tradition come in time to be attached to the Apostolic
Protestant Church Council (as revised 2/9/96) contains this excerpt concerning Romans:
We affirm that Christians of all nations are indebted to the Jewish people for preserving
the Scriptures and especially to the saved remnant of ancient Israel who were faithful to
the Covenants and brought the gospel to the world (Romans 9:4,5;11:18) [and] We deny
that this gives ground for Christians to idolize the Jewish people who will also be
indebted to Christians of other nations at the end of the age for their salvation (Rom.
Also pertinent to this topic is a statement by the Gentile wife of a Messianic Jewish Israeli originally
from New Zealand which appears in their ministry newsletter, “The Carmel Alert” (Out of Zion
ministries, August 8, 2003; www.out-of-zion.com). In this issue Josie Silver comments that she has
only great “joy as a goy” (Gentile), is not seeking “conversion,” and although she fully is sympathetic
to her husband’s calling as a Jewish believer and the entire Messianic Jewish movement, she realizes
God made her to be like Ruth of old a Gentile, and finds great fulfillment in living in a relationship of
blessing with Jewish people, all the while preserving her own unique and distinctive heritage as a
Gentile, who also lives in the land of Israel as a contributing member of a largely Jewish society.
4
An excellent presentation and discussion of the progressive nature of the ratification of God’s core
Covenant with Abraham appears in Rodney Decker’s article “The Church’s Relationship to the New
Covenant,” which will be cited in greater detail later in this chapter.
5
H.L. Ellison in The Mystery of Israel argues that “the oracles of God” (Romans 3:1-2) have been
“entrusted” to the Jews in an abiding manner in view of the “neutral” construction of the Greek verb,
acknowledging that some translators (the AV, RV, Moffatt, et.al.) have rendered the original verb tense
into an English past tense (33). Beyond obvious technical considerations of medieval and modern
publishing arrangements, Ellison is making an important point. Hebrew scriptures cohere with the
people group who produced them in an organic fashion that speaks to a mystery of God’s providential
outworking. Paul’s observation concerning this spiritual reality may well be understood as making a far
Jerusalem of Peter and James.)” To my mind this may raise another question. Insofar as Peter was sent
primarily to “the circumcision” and James was the primary Jewish “pillar” in Jerusalem, might we
wonder out loud whether or not these newly evangelized folks were at least of partially Israelite stock,
perhaps of the ancient northern Kingdom banished to Assyria? In any case, though, Brown himself is
clear: “[t]he important v. 9 interprets Exod. 19:6 (LXX), ‘You shall be to me a kingdom, a body of
priests, and a holy nation,’ i.e. the privileges of Israel that are now the privileges of Christians” (709).
8
“Covenant and Dispensation” 7, an unpublished paper prepared by Dr. Juster in the course of his
early pastorate at Beth Messiah Congregation, a leading Messianic Jewish congregation during the late
1970s and early 1980s. Juster still possesses a keen appreciation of the strengths and limitations of
Covenant and Dispensational theologies, and in a most insightful fashion has developed a most
which the author first establishes certain background issues involving the New Covenant as articulated
by the prophet Jeremiah and potential modes of application of that covenant, especially as regards the
Gentiles. Decker considers approaches to the New Covenant that include understanding it as
“complementary hermeneutic . . . the principle that God can do more than He promised, but He cannot
do less” and therefore that “the expansion of promise need not mean the cancellation of earlier
commitments God has made” (emphasis original, 297). His invocation of the idea of “Division of
Blessings” (298) provides a good foundation for a better understanding of R. Kendall Soulen’s
“economy of mutual blessing,” mentioned in chapter one and to be discussed further in subsequent
chapters. Decker concludes the first part of his article by observing “Numerous passages relate to the
New Covenant – passages found in at least four prophetic books that span more than 150 years. None
of the passages, not even the locus classicus, Jeremiah 31, mentions all the elements of the covenant.
This suggests that, though any deletion or lessening of the promised provisions would challenge the
veracity of God, the addition of other elements is theoretically possible until the final ratification of the
covenant” (305).
10
Kent. “The New Covenant and the Church.” Grace Theological Journal 6. (1985): 289-98.
11
Ware. “The New Covenant and the People(s) of God,” in Dispensationalism, Israel and the Church:
The Search for Definition, ed. Craig A. Blaising and Darrell L. Bock, Grand Rapids: Zondervan, 1992,
68-97.
12
John Murray. The Epistle to the Romans Vol. II. Grand Rapids: Eerdmans, 1965, 96.
13
As noted in Henry Alford. The Greek Testament. Chicago: Moody Press, 1958, 435-36.
14
The Joaz quote from R.M. Longenecker, Paul the Apostle of Liberty. New York: Harper, 1964, 125.
One might profitably note the strongly covenant theology tone implicit in this quote.
15
The “mirror image” as it were of Jerusalem Council I, giving permission for Gentiles to remain
Gentiles in the Body of Christ, is the recent initiative entitled Toward Jerusalem Council 2 (TJC2),
more of which will be spoken later in this paper. Briefly for our purposes now, TJC2 simply seeks to
give Jewish believers the opportunity to maintain and rejoice in their Jewish identity, free to be
themselves without wholesale cultural assimilation into the largely Gentile church as was true during so
sentence, “Fitzmyer (Romans 161-64) devotes over two pages of bibliography to it; also F. Thielman,
Paul and the Law (Downers Grove, IL: InterVarsity, 1994); and the important review article by C.R.
fruitfully utilizes an approach to theology and biblical studies that exemplifies the congruence of Paul’s
under consideration in this project, i.e. the church’s inability to fully receive the Word of God aright
Robertson, shortly before the convening of a major meeting of the Toward Jerusalem Council II
initiative in Vienna, Austria in the Fall of 2001. To paraphrase Finto: Ruth of old told her Israelite
mother-in-law, “your God will be my God, and your people my people;” the church, however, has said
in effect, “your God will be my God, but you can go to hell!” One can’t improve on that observation
human heart, especially as it found expression in the boastful supersessionism of early Christianity”
(30).
24
This concept is termed “the standard canonical narrative” by Soulen. By this he refers to an
underlying matrix of assumptions about the biblical text which predispose us to either see or not see, as
the case may be, elements of the written revelation. These undergirding, virtually unconscious
assumptions form a worldview which serves as a filter that very much influences our hermeneutics.
25
“Commentary on Psalm 126” 7-9. Patrologia Latina 9. 696-97.
26
Handley C.G. Moule, ed., “The Epistle of St. Paul to the Romans,” Expositor’s Bible, A Complete
Exposition of the Bible, A Complete Exposition of the Bible in Six Volumes with Index, vol. 5 Grand
had one night during the week of the thesis project preparation seminar held at Trinity Episcopal
School for Ministry in June 2002. In it I was suddenly at Westminster Cathedral and observed, from
behind the Episcopal vestments of the Archbishop of Canterbury, a vestment rack. In a manner I can’t
explain, the cope and miter came down to settle upon me, but I was agitated because – aside from the
strangeness of it all – the left band protruding from the back of the miter was crimped and jammed into
the cope, and was not free-hanging as the right one was. Whereupon I pulled up the left band and
smoothed it down as was the right one; and immediately woke up. Almost instantly the thought came to
me that the crimped left band of the Episcopal miter, insofar as it has traditionally symbolized the Old
Testament canon, and its being smoothed back into place was a sign that Anglicanism can and should
again be a significant player in the restoration of biblical understanding in its fullness, including the
place of Israel both in the church and in the world. Such a positive development cannot and will not
occur, however, without its own particular experience of and participation in the Cross of Christ, even
as has been true of every other occasion for revival and ultimate blessing in the church. This
conformity to the Cross of Jesus is a biblical mandate, one which Radner in his own manner explicitly
connection with what I said earlier concerning the Anglo-Catholic movement and my own proclivities
toward and participation in it, I must acknowledge that the simultaneous deep appreciation I have for
the Oxford Movement which spawned it, and the spirituality of Evangelical Pietism, produces no little
sense of irony for me in view of the reality of the Puritanical roots of Evangelical Pietism, the historical
antagonist to the Anglo-Catholic way. In addition, the Oxford fathers’ hostility toward the naming of
Solomon Alexander as a “Protestant” bishop in Jerusalem, the very flashpoint at the inception of that
movement, fills me with a double sense of irony. Nevertheless, authoritative teaching from the Church
of Rome today, unquestionably a prime locus of Catholic identity, firmly establishes the truly Catholic
position concerning natural Israel today, which is happily simpatico with the Evangelical Pietistic
tradition in that regard. Certainly, by the Providence of God, the term “Evangelical Catholic” is
becoming anything but an oxymoron, and Israel may be most interestingly, and as this thesis project
contends, the glue that God will use to increasingly knit and heal His divided church.
Far from an isolated or eccentric view of my own, this notion goes back to the eighteenth century
figure Count Nikolaus Ludwig Zinzendorf of Austria, Moravian leader, sometimes called “Forefather
instances cited here, was a feature of “The North American Consultation, 2003” of the Toward
Jerusalem Council Two (TJC2) initiative held in May, 2003 at Baruch ha Shem synagogue in Dallas,
TX. Among the presenters on the Executive Council of TJC2, Johannes Fichtenbauer, a Roman
Catholic deacon of the Archdiocese of Vienna, Austria whose spiritual leader is his Eminence Dr.
Christoph Cardinal Schoenborn, gave a PowerPoint summary of the sovereign activity of the Lord in
recent centuries that has begun what many evangelicals – and Catholics – believe to be a prime
harbinger of the Lord’s Second Coming. Said one very highly placed churchman in the Roman
hierarchy during a recent consultation in Europe, who must for now remain anonymous, “[i]f you (the
Messianic believers) are – what you say you are – it can only mean the coming of the Lord is near . . .
For centuries our theologians knew you would have to come one day – but we could not figure out how
this would come to pass . . . And here we stand seeing you as this eschatological sign . . .”
32
In what may well be the only place in its liturgical life where the church explicitly associates the
death of Jesus with its own death and the chastisements of national Israel, the Tenebrae service for
Holy Week, we see an interesting identification by the church with the entire economy of death and
resurrection. No less than Israel of old, the church as a whole must and will experience something of its
own “exile” for its arrogance and sins. “Identificational repentance,” whereby a representation of the
whole repents for the sins of the larger entity, or elements of it across time and space, is a powerful tool
for reconciliation, and is a prime component of the dynamic of TJC2. In point of fact, the church has
throughout at least part of its history recognized, however dimly, this vital principle.