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Title: Judaism Is Not Jewish: A Friendly Critique of the Messianic Movement by Baruch Maoz ISBN: 1-85792-787-7 Publisher: Christian Focus Pub. Date: August, 2003 Format: Paperback Volumes: 1 List Price(USD): $17.99 |
Average Customer Rating: 2.5 (2 reviews)
Rating: 4
Summary: Non-Jewish Judaism?
Comment: This book, weighing in at a hefty 400 pages, represents the fruit of many years' biblical study, theological reflection, and pastoral ministry amongst Jewish people. Baruch Maoz provides a sympathetic but critical analysis of theology and practical outworking of Messianic Judaism, both in Israel and the Diaspora. Whilst the book strongly criticizes some aspects of the Messianic Movement, its warmth of tone and depth of theological engagement issue a challenge to the movement that can not be ignored.
The book is divided into two principal sections assessing the Messianic movement first theologically and then practically. These are interspersed with expositions of key biblical texts. The running commentaries on passages from Romans, Galatians, Hebrews and other New Testament books contain some of the finest writing in the book, being both devotionally uplifting, pastorally sensitive, evangelistically challenging, and theologically incisive. There are also a series of appendices on the history of the Messianic movement; prospects for Jewish evangelism; sample texts on Messianic Judaism; Jesus in the Talmud; and a full and up-to-date bibliography. There is a useful glossary of terms and a comprehensive index. Add to that a moving forward by Stan Telchin and you have a rich resource for private devotion, informed prayer, and fuel for discussion on a subject that is both important and controversial within the field of Jewish mission.
Baruch focuses on several themes, such as the Supremacy of Christ; the authority, interpretation and application of Scripture; the call to Holiness; the nature of Jewish identity; the difference between "Judaism" and "Jewishness"; the theological maturity of the Messianic Jewish movement; the danger of Rabbinic Judaism obscuring the Gospel in the life of Jewish believers in Jesus; and the call for effective evangelism. Baruch addresses these issues in the light of Reformation principles of "Sola Fides, Sola Gratia, Solus Christus, Sola Scriptura," - Faith Alone, Grace Alone, Christ Alone, Scripture Alone. As a result, he finds much of the theology and practice of the Messianic movement wanting, and is not averse to saying so, in an inimitable style that combines both warmth, humour and a sharp wit.
As I understand it, the key argument Baruch seeks to establish, and one with which not all will agree, is that "Judaism" is not "Jewish." By "Judaism" he means the religious system developed by the Rabbis in the light of the destruction of the Temple, Diaspora existence and rejection of Jesus. This "Judaism" is not properly "Jewish" in the original sense that God intended "Jewishness" to be - a biblical culture and identity which reflects God's presence and values, and is fulfilled in Christ. As such this "Judaism" should have no recognised authority over the beliefs and practices of Jewish believers in Jesus, and "Messianic Judaism", in seeking to combine faith in Jesus as the Messiah with a modified form of "Judaism", inevitably pursues a false trail.
Baruch's view is that the Jewish identity of believers in Jesus should expressed in cultural, national and other "secular" ways, without the "religious" values the "Judaism" of the Rabbis seeks to impose. "Messianic Judaism", as opposed to "Jewish Christianity" fails, according to Baruch, to distinguish between the religious and cultural/national aspects of "Jewishness", and therefore buys in to a rabbinically-imposed set of norms of what is expected to be truly "Jewish". Messianic Jews mistakenly see "positive religious value" in observance of the Torah. Baruch's concerned is that this marks a return to legalistic works-righteousness and that celebration of "Jewishness" usurps the place of "Jesusness" in life and witness.
As one who is happy to be called a Messianic Jew (amongst other terms that describe Jewish believers in Jesus) and has been involved in the Messianic movement, I accept much of what is in the book as an accurate analysis and valid criticism of the movement from one who is both "in it, but not of it". But it seems to me that the central premise that "Judaism is not Jewish" does not ultimately stand. Like the Apostle Paul's enigmatic"not all Israel are Israel", it calls for a redefinition of terms and categories to fulfil of a particular agenda. "Judaism is not Jewish", works well as an evangelistic critique of the religious system of Rabbinic Judaism, and as a pastoral challenge to the movement to live for Christ alone. But it fails to provide a coherent understanding of the complex nature of Jewishness or adequately define the nature of the relationship between Jewish identity and faith in Christ. At the end of the day, "Judaism" and "Jewishness" share the same etymology - Yehudi - Iudaios -Jew. They were not designed to bear the weight of theological loading that makes "Judaism" bad and wrong, and "Jewishness" (correctly understood) as good and right. Jewish identity (or "Jewishness", if we think of some "essence" of being a Jew) results from a complex of factors such as history, language, culture, ethnicity, nationality, religion, and can not easily be reduced or simplified.
The separation of Jewish identity into religious, cultural, national and other aspects can not be maintained satisfactorily, as all are aspects of a complex and ultimately theological phenomenon. Jewishness and the Judaisms which have emerged within it ultimately owe their existence to divine prerogative, God's calling into being of the Jewish people to be a light and a witness to the nations.
Ultimately the issues which the existence of Messianic Judaism throws up, and which Baruch is concerned to address, can not be pinned down to organisational programs and structures, styles of worship, degrees of observance or personal choices, but are part of the mystery of the sovereign purposes of God in electing a remnant of Israel who accept Jesus as their Messiah. The Messianic movement is one particularly visible aspect of this divine initiative, and those of us involved in it, or who live out our Jewish identity in the light of the fulfilment we have in Christ, are bound to express all the problems and possibilities of a group belonging to two distinct communities that have failed to understand each other, and have often been antagonistic, since the time of the New Testament.
Whilst Baruch takes a strong position in opposition to Messianic Judaism as he perceives it, his book is ultimately constructive, in that such "arguments for the sake of heaven" (to use the rabbinic dictum!) can not but be for the benefit of the building up of the Body of Christ as Messianic Jews seek to clarify and articulate their position more carefully vis-à-vis the major theological enterprises of Judaism and Christianity. "Judaism is not Jewish" represents a major contribution to the debate on the nature of Messianic Judaism, and is thus a key tool for anyone wishing to acquaint themselves with the issues that face Jewish Evangelism in the 21st century.
Rating: 1
Summary: Anti-Judaic Book
Comment: The book is addressed to the members of the Messianic (Jewish) Movement outside Israel and to the Gentile Christians.
Maoz, who defines himself as Jewish by nationality and as an Evangelical Christian by faith, finds fault with the Messianic Jews, who interpret and express their faith in Jesus in Judaic terms. Moreover, they ascribe halachic authority to the Torah and its rabbinic interpretations. Contrary to this, the "Jewish Christians" like Maoz think that contemporary Judaism "is an aberration" (p. 37). Maoz's wants to convince the Messianic Jews that they must renounce and denounce Judaism, and consequently dissolve into the Evangelical Church.
In section "A" Maoz writes that the Law has been done away with, and therefore the faithful are not to ascribe to it any authority (except for Christology). Judaism for him is similar to paganism (p. 145 and passim), and he does not distinguish between phylacteries, tallit and mezuza, on the one hand, and "lighting incense, praying before an icon...[and other] pagan customs" (pp. 148-149).
Section "B" is devoted to the practical assessment of the Messianic Movement. Maoz claims that the Movement has not achieved its self-proclaimed goals, and insists that it "should dissolve into the church at large by becoming a halfway house..." (p. 258).
It should be emphasized that Maoz's critique of the Messianic Jewish Movement is sincere and even friendly. However, in contrast to the tolerance towards Messianic Jews, his attitude towards Judaism is that of extreme enmity, and is based neither on knowledge, nor on objective evaluation of the primary Jewish sources. His denunciation of Judaism stems from dogmatism that feeds on his absolute ignorance of Jewish sources and history.
Thus, for example, Maoz defines "Midrashim" as "a tractate of the Mishna" (p. 344), "Yalkut Isaiah" (sic.) as "one of the sections of the Mishna" (p.352), and "Yalkut" as "a book of the Talmud" (p. 351). The book is full of grave historical mistakes and anachronisms (see pp. 163, 347). Maoz writes that the Maccabees restored and rededicated the Temple "after decades of idol worship" (p. 344), and that Trypho from Justin Martyr's "Dialogue" is a "learned Jew of the first-century" (p. 351). In a rare case when the author supports his opinion by a reference to Jewish sources, he distorts their names rendering them unrecognizable: what are "Walkout Isaiah", "Midday" and "Peachy"? (p. 129) Maoz misquoted from a secondary source, where these are "Yalkut on Isaiah 26:2, Niddah 61b, Pesahim 50a".
In another case when Maoz uses Jewish sources in order to show that Rabbinic literature is full of hatred towards Jesus and Christians, he utilizes a book whose author made it clear that his purpose was to fight Anti-Judaic prejudice and bigotry. In his desire to show that even the earliest Rabbinic writings damn Jesus, the author misleads the unsuspecting reader (p. 333).
Maoz's ignorance of Judaism does not leave any option other than to look at his proclamations concerning its character as illegitimate generalizations resulting from prejudice and bigotry. Reading the following one should remember that the book was written in English, published in Scotland, and to a large extent is intended for non-Jews. It is not an "intramural debate".
In Maoz's view, the Rabbis "denied and rejected the Messiah, ...institutionalized hypocrisy, ...focused on rites and neglected internal devotion, and...have cultivated a religion of human pride and self-achievement... [They] have been a cause of our continual misery..." (p. 154). He claims that "[t]he Law is viewed by Judaism by way of legalistic literalism, which takes it out of the realm of morality and into the realm of the commercial transaction: if I do this and that, you will do this and that for me" (p.158). "In the hands of the rabbis, the Law has been transformed into an instigator of human pride and self-satisfaction" (ibid.). "Judaism is, in fact, the most consciously, most premeditatedly anti-Christian religion man has ever devised..." (p. 329). Maoz speaks about "the bondage under which they [the Rabbis] placed our people for 2,000 years of darkness and despair" (p. 151). "[T]he rabbis hijacked Jewish national identity some 2,000 years ago... Since then they have held Jewishness captive, distorting her image and threatening to destroy every vestige of her original nature" (p. 150). The list can be multiplied without finding a single reference to the Jewish writings where he discovered what he describes as "Judaism". It becomes clear that it is not only that Maoz has not read the primary sources of Judaism, but he does not even know their names.
The author commits embarrassing mistakes in Greek (pp. 192, 216), and on p. 201 he turns Christ into a female (Sola Christus). On these one could close an eye, were they not accompanied by extreme vanity and arrogance.
I shall conclude by saying that since the Holocaust and the establishment of the State of Israel the genre "Adversus Iudaeos" had been laid to rest. With the publication of "Judaism is not Jewish" it has risen from the pit once again. Maoz's book is part of a tragic historical phenomenon: the most evil and damaging anti-Jewish writings have been produced by apostate Jews or with their active collaboration (It is enough to mention Nicholas Donin and Johannes Pfefferkorn). For them Maoz finds ample space in his heart. He says that it is the Rabbis who pushed them into the arms of the Church. This is why, writes Maoz, Judaism reminds him of the "young man who murdered his parents, and then asked the judge for clemency because he was an orphan" (p. 153).
Time will show whether this book will have a devastating effect on Jewish-Christian dialogue generally, and on the Messianic Jewish credentials vis-a-vis the surrounding Jewish society, in specific. There is no doubt, though, that its potential is lethal. And if "Judaism is not Jewish" is not an anti-Semitic book, then one can hardly say that anti-Semitism exists at all.
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