THE FINAL RENEWAL
- Judeo Christian Restoration -
An accelerating phenomena
within contemporary Christianity
A growing awareness that the roots of our
Christian faith are deeply embedded in the Soil of the Jewish
faith is creating a virtual renaissance in Christian thinking
and understanding. Academics, Pastors, Church leaders, Bible
expositors, teachers, and concerned Christians universally are
beginning to rethink the validity of many time-honored traditions
and doctrinal concepts of conventional Christianity. There is
a growing suspicion that, in many cases, we have been far too
removed from our Hebraic origins. This remarkable awakening is
igniting a burning desire in the hearts of many believers to
see a comprehensive restoration of these abandoned treasures
of this Hebraic heritage. Conceptually, the trend could be identified
as a Judeo-Christian Awakening. It is not institutional, it is
a sovereign work of the Holy Spirit on the cutting edge of renewal
moving across denominational lines. Indeed, it is proving to
be a crucial component of the final phase of renewal in the Church
as she prepares herself to declare the definitive Gospel of the
coming Kingdom throughout every nation that Jesus predicted (Mt
24:14).
One Faith
Most people are familiar with the term "Judeo-Christian."
It is an expression frequently used by scholars, Bible students,
and commentators. Webster's New Collegiate Dictionary defines
it as "a religious faith which has its roots in both Judaism
and Christianity."
Since the scriptures teach that there is only
one Biblical faith (Eph 4:5), we shall discover that a divine
integration of the Hebrew faith and the Christian faith creates
a completed, singular Biblical faith. In this context, we are
confronted with the one doctrinal faith of scripture [the faith
of God] that is to be taught among all nations (Ro 16:25-27).
The terms Judaism and Christianity are publicly
coined words, that is, they are not of divine origin. The word
"Christian" was created by the public as a nickname
for the followers of Christ in about A.D. 42 at the city of Antioch
(Acts 11:26). Eventually, it was employed for the purpose of
differentiating between the Jews who believed in Jesus as Messiah
and those who did not. Ultimately, it was adopted as a sweeping
identity for the universal Church of Jesus Christ. The word "Judaism,"
birthed during the intertestamental period, was popularized through
similar circumstances (*Council of Jamnia) but has been exploited
to make Jewishness the antithesis of Christianity. The truth
is that the proper principles of teaching, worship, and practice
for the people of God are neither "Jewish" in an ethnic
sense nor even "Christian" in a religious sense, but
simply "Biblical" in a divine sense and, therefore,
eternal and universal (for all nations). Nevertheless, the terms
"Judaism" and "Christianity" are acceptable
identities when understood in a compatible, indeed complementary
fashion. Consequently, we will use them conjunctively for the
purposes of identification and orientation, i.e., Judeo-Christian
faith.
Jesus was a reformer not an innovator Heb
9:10)! By that we mean Jesus did not replace something old with
something new. He did not replace law with grace. Romans 10:4
informs us that the revealed Christ was the very intent of the
law producing the Judeo-Christian faith. The writer of the book
of Hebrews informs us that Jesus was both the author and perfector
of our faith (Heb 12:2 NIV). Faith in this context must be understood
as a doctrinal faith rather than just confidence faith. An author
is one who originates and a perfector is one who completes or
updates. Therefore, the term "Judeo Christianity" is
quite appropriate in describing the faith of Yahweh God which
was introduced at Sinai and completed (perfected) by Yeshua (Jesus)
at Calvary (Heb 12:2). Like the horse and carriage, you can't
have one without the other and be complete. How did Jesus bring
about this perfection or completion? Through His messianic ministry,
He eliminated many of the superfluous elements of excessive ritualism
in the Hebrew faith but retained the useful components enriched
by the dynamic of the Holy Spirit i.e. *Passover/Communion. This
constituted an "update" to Judaism not an elimination
of it. It should be obvious to even the most casual observer
that we have drifted a long way from that completed Judeo Christian
faith of the first century Church. Christianity is simply incomplete
when absent it's Hebraic contours. Our present-day, Hellenized
(Greek influence), Latinized (Roman influence) gospel needs another
"updating" for renewal and it is already in progress.
There is an increasing Jewish emphasis surfacing within the Church
relating particularly to the nature of worship, teaching, and
religious practice. For example: the more frequent singing of
the Psalms, the use of banners, sounding the shofar, the Christ
centered celebration of Biblical feast days (primarily Passover
Pentecost, and Tabernacles), sacred dancing, home schooling,
chanting (Hebraic supplication), and high praise. Others include:
Sabbath celebrations, tithing, learning the Hebrew language,
a more frequent use of the name Yahweh (the Divine name) and
other Hebraic titles of God, and observing the Hours of Prayer
(Acts 3:1). Even the displaying of Jewish symbols (Menorah, Star
of David, etc.) is seen more frequently than in times past. These
are but a few of the components of Biblical worship drawn from
our Judaic heritage that are now becoming commonplace in the
worship, practice, and teaching of many traditional and contemporary
Christian congregations. These progressive believers are not
to be confused with fringe groups who tend toward radicalism
and sensationalism. Instead, these believers are, for the most
part, orthodox and faithful to the fundamentals of traditional
Christian teaching, but they sense a leading of the Holy Spirit
to add a richness to their faith and worship by employing many
of these foundational principles rooted in Old Testament. Granted,
the restoration of these activities is not yet the accepted norm
in all Christian circles, but it is a rapidly developing trend
that can hardly be ignored. Unquestionably, this is a work of
the Holy Spirit to restore to the Church first-century Judeo
Christianity through a renewed emphasis on "Judeo."
Understandably, some church leaders express apprehension born
out of a fear of Judaism and/or legalism. May God hasten the
day when something is judged, not by whether it is Jewish or
traditionally Christian, but whether or not it is Biblical and
Christ centered.
How can two religions that claim
to have
sprung from the same God fail to have many,
indeed most, things in common?
Biblical Correctness
God said, "For I am the LORD, I change
not (Mal 3:6). If so, why is there such a startling difference
between Christianity and Judaism? How can two religions that
claim to have sprung from the same God fail to have many, indeed
most, things in common? The fact is that they should and did
have much commonality in the first century. The existing dissimilarity
in them is entirely of human origin. Jesus did not come to start
an entirely new religion and He is not responsible for the contrast
in appearance and principles of teaching that exists between
the two. In fact, Christianity could well be perceived as a Jesus
kind of Judaism. The restoration of genuine Judeo-Christianity
will undoubtedly go far in improving the communication between
Jews and Christians. Communication will improve as the result
of a more common frame of reference.
The return to Hebraic foundations can also
provide a more biblical base for achieving improved doctrinal
unity among denominations. Obviously, there is a much needed
unity of thought and definition to be brought to the myriad of
present-day, conflicting Christian theological positions. Many
have given up hope that we will ever agree on the scriptures.
These conflicts of doctrine, in many cases, can be directly attributed
to the removal of the Divine principles brought to us through
the Hebrews. Rather than Hebraic, much of our reference is Greko-Roman.
Invariably, an inconsistent frame of reference leads to conflicting
conclusions. When we begin to use the same tools for research
and biblical excavation, we will more likely arrive at a consensus
as to "what is truth"
So What?
One may question: "What difference does
it make how I worship God or if I do not have a good understanding
of the scriptures, so long as I have accepted Jesus Christ as
my personal Savior?" As startling as it may sound, the bulk
of Biblical text is not devoted to the message of redemption,
but rather to how one pleases, serves, honors, and comes to understand
the eternal God after having become a believer. Being a child
of God is not in question here. The question is: Are we being
conformed to Biblical standards of worship and are we maturing
in the principles of God's divine nature or do we insist on perpetuating
our own traditions? This is not to say that all Christian traditions
are bad, but if and when they negate Biblical principles they
are unacceptable and expendable.
Question: Is the refocusing of our attention
on the church's Judaic heritage fostering legalism and a potential
return to religious bondage? It is possible but not inevitable.
These fears are often expressed by many when one does something
that smacks of Jewishness. When Jesus said, "Think not that
I am come to destroy the law (Mt 5:17), He was not advocating
the continuation of the old legalistic system for achieving righteousness,
but neither was He attempting to terminate the law that serves
as a guideline or pattern for moral discipline, worship, and
Biblical teaching. He was, in fact, defending himself against
the continual accusation from the Jewish leadership of abandoning
the historic institutions of God. The writer of the book of Hebrews
cautioned the Jewish believers that Jesus had only reformed Judaism
(Heb 9:10); He had not utterly replaced it. At bottom, true Christianity
is a Jesus kind of Judaism. Unfortunately, there is a tendency
for the Church to view Judaism as being synonymous with legalism.
It is worth suggesting at this point that much of the inordinate
fear of legalism that has historically permeated the church might
well be balanced with some rational fear of the persistent "illegalism"
in the church which has precipitated far greater damage. The
idea of a "lawless grace" borders on the bizarre. Contemporary
Judaism, as with contemporary Christian theology, is indeed fraught
with some distortion and excess. However, we have nothing to
fear from the New Testament, Messianic form of Judaism that was
instituted and defended by Jesus (Yeshua).
In his book Traitor, Dr. Jacob Gartenhaus
makes this profound observation "false Christianity--as
is nominal Christianity--and false Judaism--as is nominal Judaism--are
not and cannot be reconciled, can never be blended together.
But true Christianity and true Judaism are one and the same thing."
When this is fully understood and the "fear factor"
toward Jews and things Jewish is eliminated, the Church is going
to see an accelerated restoration of Judeo-Christian values manifested
in the lives of its people. The occasional indictments of being
Judaized will diminish because it will be clearly understood
that the blood of Christ is the only answer to the sin question.
However, authentic Judeo-Christianity is the answer to Biblically
enriched praise, worship, and teaching.
May God hasten the day when something
is judged, not by whether it is Jewish or
Christian, but whether it is Biblical and
Christ centered.
"An over-Hellenized, over-Latinized
Christianity needs a re-Judaizing process to bring it back to
its founding Jewish roots and RENEW it more in keeping with its
own inherent ideals." (Edward Flannery)
Discerning Christian scholars are beginning
to recognize the record of Holy Scriptures and the truth of history.
In a very real sense, Gentile Christians have been historically
discriminated against by their own leadership. They have been
denied their right of equal access to the Judaic heritage guaranteed
them by the New Testament (Eph 2:11-13). Presbyterian scholar
Harry E. Gaylord described it this way; "The Christians,
as they were eventually called, did not have a uniform approach
to Jewish law, but they were not trying to break away from Judaism.
They were a group within Judaism trying to make their views normative.
First-generation Christianity was a part of Biblical Judaism,
but the next generation read us out of it."
The New Covenant of grace not only brought
redemption but guaranteed all men, Jew and Gentile, the right
of equal access to the promises of God through Abraham:
That the blessings of Abraham might come on
the Gentile through Jesus Christ..."
(Gal 3:14) That at that time ye (Gentiles) were without Christ,
being aliens from the common-wealth of Israel and strangers from
the covenants of promise... But now in Christ Jesus ye who were
sometimes far off are made nigh by the blood of Christ."
(Eph 2:12-13)
Since the inherent Jewishness of the gospel
of Jesus Christ was so apparent in the first century, the question
arises: "What brought the massive divorcement of Christianity
from Biblical Judaism? For the answer, one need only trace the
course of history. After the death of the apostle Paul and the
destruction of Jerusalem in A.D. 70, subsequent Christian generations,
which included more and more Gentiles, made concerted efforts
to remove all traces of Jewishness from the gospel of Jesus Christ.
As the Church became increasingly Hellenized (Greek) and Latinized
(Roman), many of the concepts of polytheism (other gods) began
to appear, gained prominence, and became entrenched in Church
doctrine. Today, the Church remains a victim of many of these
unscriptural elements. However, restoration and doctrinal renewal
of the Church to it's Hebraic foundations are on God's prophetic
agenda (Dt 32:2). Many are beginning to "...ask for the
old paths, where is the good way (Jer 6:16). They desire to be
the kind of people of whom it is said "And they that shall
be of thee shall build the old waste places: thou shalt raise
up the foundations of many generations; and thou shalt be called,
The repairer of the breach, The restorer of paths to dwell in"
(Isa 58:12). Conceivably, Judeo-Christian restoration (in general)
and a reaffirmation of Judaic principles (in particular) could
very well constitute the FINAL RENEWAL of the universal Church
in preparation for the coming King and the Kingdom age.
Of Jesus, it was proclaimed:
"He shall be great, and shall
be called the son of the Highest: and the Lord God shall give
unto him the throne of his father David: and he shall reign over
the house of Jacob forever; and of his kingdom there shall be
no end."
(Lk 1:32-33)
Today Jesus (Yeshua) serves as our High Priest, tomorrow the
King. If, indeed, as the foregoing scripture declares, Christ's
Kingdom is a "Davidic Kingdom," we can reasonably conclude
that the system and pattern of things that He will employ in
that age will be those that came from God through the Jews to
the Church. When the Church awakens to these Biblical principles
and they become well integrated into the spiritual value system
of the Church, only then will the Church be equipped to inherit
the Kingdom, reign with Christ over all the earth and continue
to fulfill the great commission to "disciple the nations"
(Rev. 5:10; Mt 28:19).
This is the final renewal!
JUDA-ISM
Judah (Hebrew, Yehudah) is a word
meaning "praise," and "ism" is a suffix meaning
system. Hence, Judaism suggests the idea of God's "Praise
System." Therefore, as the Lion of the tribe of Judah, Jesus
authored the divine principles that bring praise to God through
the reflections of the Jewish Faith. |