These groups find it strange to have both a Christian and Jewish approach. Furthermore, they each state that they are having difficulty maintaining Jewish identity, “Messianic Jews are not only crossing established religious boundaries, but are seen to be allowing themselves to be fundamentally affected by a context of organized social relations” (Kollontai 198). Traditional Jews feel that Messianic Jews cannot commit to two faiths because of how different each one is. The main problem is “it struggles in its years to secure its legitimacy within the larger evangelical movement” (Ariel 320). It is believed that in Messianic Judaism’s doctrine, Jesus is the Messiah of Israel, the savior of the world, and the Son of God (Loren), also known as Yeshua.
Matthew's Christology Matthew’s Christology is one that emphasises to a Jewish audience the Jewishness of Jesus. It will be the purpose of this paper to argue that the raison d’etre of Matthew’s Christology is to portray Jesus as entirely compatible if not with the Judaism of his day then with ancient Judaic tradition, namely the Old Testament. Whilst there are numerous titles given to Jesus that are exclusive/predominant within the Matthean account, such as that of Son of God, it is the writer’s assertion that these merely complement Matthew’s central theses; this being the portrayal of Jesus as Messiah and so, as such, will not be investigated except where they promote this conclusion. This fulfilment of Judaic tradition will be investigated in three separate yet interrelated areas: Jesus as the fulfilment of Hebraic messianic expectation, Jesus’ role as a Jewish teacher and Jesus as inaugurator of God’s Kingdom. Matthew is a Semitic gospel written as an encouragement to Jewish Christians and as an apologetic to unbelieving Jews.
Jacob van Bruggen, Commentaries New Testament Matthew (Kampen: Kok, 2004), 33. Mark 1:14-15. Jacob van Bruggen, Commentaries New Testament Mark (Kampen: Kok, 1998), 50. Matt. 9:27-29.
In addition, in the book of Ezra he prohibits interfaith marriage because the offspring could not speak Judean and was making Judaism impure (p. 93-96 Wolak). Therefore, Ezra forced the men to divorce their foreign wives and send the women along with the children, back to their home lands. Another problem that arises from interfaith families and communities is the interpretation of the Torah. Ari Goldman, author of The Search ... ... middle of paper ... ...Random House, 1991. Print.
Review & Expositor, 94(2), 259-267. Kirkland, J. R. (1977). Earliest understanding of jesus' use of parables: mark 4:10-12 in context. Novum Testamentum, 19(1), 1-21. McFague, S. (1982).
Winona Lake: Eisenbrauns, 2006. Stern, David H. Jewish New Testament Commentary. Clarksville: Jewish New Testament Publications, 1992. Van Bekkum, W.J. “The Aqedah and Its Interpretations in Midrash and Piyyut” in The Sacrifice of Isaac: The Akedah (Genesis 22) and its Interpretations.
Mel Gibson’s The Passion of the Christ Despite the rebuke of Jewish and Christian communities in our culture today, Jews and Christians have faced a thickening wall of inter-faith tension for quite a while; it is an issue our society does not often bring to the forefront among popular current events. However, the release of Mel Gibson’s film, The Passion of the Christ, not only drew out the results of this tension among Jewish and Christian communities, but also reinforced those age-old tensions in our society. Various Christian denominations have responded by bringing attention to their respective condemnations of anti-Semitism, and stressing the importance of inter-faith tranquility between Jews and Christians, bringing to light the common elements of the two faiths while respectfully acknowledging the differences. These concerns, addressed hitherto, do not just come from biased faith communities 4, but from objective sources as well, concerned merely with the preservation of peaceful relations among several groups, such as the Anti-Defamation League (ADL). While the ADL has admitted it cannot and will likely never have any evidence by which to accuse Mr. Gibson of being an anti-Semite, it does fear effects of the film on strengthening current waves of anti-Semitism, as well as creating an inaccurate image among impressionable observers unfamiliar with Jewish or Christian theological teachings 1.
References Ackerman, S. (2002). Why is miriam also among the prophets? (and is zipporah among the priests?). Journal of Biblical Literature, 121 (1), 47-80. Jewish Publication Society.
New York: Macmilla Reference USA, 2005. 2845-8. Print. - - -. “What Really Are the Dead Sea Scrolls?” Jewish-Christian Relations.