All posts by James Pyles

James Pyles is a published Science Fiction, Fantasy, and Horror author as well as the Technical Writer for a large, diversified business in the Northwest. He currently has over 30 short stories published in various anthologies and periodicals and has just sold his first novella. He won the 2021 Helicon Short Story Award for his science fiction tale "The Three Billion Year Love" which appears in the Tuscany Bay Press Planetary Anthology "Mars."
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Intermarriage After Thirty Years

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jewish-christian-intermarriageFirstly, I must tell you how impressed I was by your honesty and sensitivity – especially, by what you wrote at the end about not wanting to convert just for him.

Here are my thoughts on the matter.

First of all, even though it is most gracious of you to agree to raise his children as Jews, there really wouldn’t be any point in it, for the children of a non-Jewish mother, (as wonderful as you may be) are not Jewish, even if the father is Jewish. This is the law of Judaism as has been handed down to us generation to generation for thousands of years.

So there is really only one of two choices.

A sincere conversion on your part, or breaking up as difficult as that may be.

From the “Ask the Rabbi” series
“Intermarriage Correspondence from a Non-Jew”
Aish.com

If you’ve been reading my blog for more than a day or two, you know that I often quote from Jewish religious or philosophical sources (and often from Aish.com) to create a foundation from which I then “dovetail” and expand upon to make some sort of daily commentary. As an intermarried Christian (my wife is Jewish), I have an attraction to Jewish thought and perspective as they apply (surprisingly enough) to my faith.

But that doesn’t mean Judaism and I don’t butt heads more than once in a while. The Rabbi’s suggestion to the (formerly) Catholic young woman about possibly marrying her Jewish boyfriend is just one of those “head butting” occasions.

But it’s a difficult discussion. I know the dangers intermarriage and assimilation pose to Jewish continuation and particularly on the children produced in such a marriage. The journey my own children have had to negotiate has not been an easy one and although they all self-identify as Jews (and are Jews according to halachah because their mother is Jewish), they are barely, if at all, observant of the mitzvot. I can’t say that my own home is observant either, through I’d like to support and encourage my spouse to live a more traditionally religious Jewish life. I can’t though, because she is “in charge” of her Jewishness, I’m not.

But when I read the “Ask the Rabbi’s” comment regarding the setting aside of a relationship between a Jewish and non-Jewish couple, I began to see red. My wife and I have been married for over thirty years and I have no intention of disrupting our relationship for the sake of a string of advice, even though it is dedicated to Jewish survival.

Hillel the Sage was able to remain patient even when someone purposely tried to provoke him. He felt no irritation whatsoever about any matter. There was no arousal of anger at all. This is what it means to be completely free from anger.

The level of Hillel is the level we should each strive for as regards to not getting angry. Of course it is not easy. But the first step is to increase your motivation and be totally resolved to conquer anger. Then feel joy with every drop of improvement!

-Rabbi Zelig Pliskin
“Daily Lift #755: Being Free From Anger”
Aish.com

It can be tough enough being intermarried and interfaith without reminders of what could have gone better and how many Jews are less than thrilled about our union. It’s not particularly apparent that we’re intermarried when we’re in public together, but I sometimes get the same feelings that an interracial couple might get when they receive stares from people who disapprove of “mixing the races” (and yes, it still happens). While I understand the perspectives of the Rabbis and realize the pitfalls of intermarriage, this is still my family and she is still my wife and all this is personal, not just some theoretical or theological puzzle to solve.

The irony is that it is because I’m intermarried that I dearly cling to my current perspective on the relationship of believing Jews and Gentiles in the body of Messiah, what we mean to each other, our roles, our understanding of Torah, and who we are in God. I’ve written whole commentaries based on our marriage such as Being Married to the Girl with the Jewish Soul and Cherishing Her Yiddisher Neshamah. Being a couple isn’t just a marital status, it is part of my very identity and woven into the fabric of my being.

julie-wienerThis isn’t to say that we don’t argue or that we have a perfect marriage. We aren’t perfect. We get on each other’s nerves and we both have our “moods,” but after over three decades of living together, sleeping together, raising three children together, playing with our grandson together, eating, cleaning, fighting, traveling, and making a home together, we’re together.

Among other resources, I follow Julie Wiener’s (her photo is on the left) In the Mix blog at The Jewish Week. Although I don’t have anything like the same intermarried experience Ms. Wiener and her husband (and children) have, it sometimes helps to realize that not only are there other intermarried couples out there, but that they’re not doing so badly either. Nearly a year ago, Wiener wrote a blog post called Shiny Happy Intermarried People.

The ending of that article goes like this:

Reminds me of when my “In the Mix” column first came out six years ago and a woman wrote to complain that it was bad enough I was writing in The Jewish Week about being intermarried, but the fact that I was happy — and actually smiling in my photo — was truly offensive.

Now, as you can imagine, I took issue with Alina using The Jewish Week as an example of media writing only negative things about intermarriage. Especially because the column she links to is Jack Wertheimer’s, which was a guest column and which I, a Jewish Week editor, responded to on The Jewish Week website, on THIS BLOG, which has as its sole focus realistically depicting intermarried life.

Not that I’m offended or anything, Alina. Just intrigued.

For any of you readers, Jewish or Christian (or anyone else) who are offended that I’m intermarried, have been intermarried for thirty years, and plan to stay intermarried to the same Jewish woman for the rest of my life, I am truly sorry. When we got married, neither one of us were religious and we didn’t give a second thought to what it would all mean ten, twenty, thirty or more years down the road. Maybe we should have, but we didn’t. Who knew?

But we are who we are and while you may complain about us, I insist that you don’t dismiss us. We’re here and we’re real. There are a lot of us and what was done cannot be undone, for good or for ill. Hopefully, we’ll have a seder in our home this year. I plan on going to Easter services at my church for the first time in many years. That may seem like a strange combination or an awful contradiction but it’s not. A Christian/Jewish intermarriage may not be the ideal circumstance and you may not want to experience it yourself. Our intermarriage has its pitfalls and trapdoors, but our marriage and our family isn’t strange or bizarre or bad. It’s just our life and its just who we are.

And God is still her God and my God and what He has brought together let no one tear apart.

Oh, and our thirty-first wedding anniversary is on Wednesday, April 3rd. Deal with it.

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Sharing the Birthday Boy’s Chair

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boys-fightingSupersessionism is when a Theology attempts to push Jews out of their seat. Inclusionist Messianic Judaism (i.e. One Law) says that Jews remain Jews and remain obligated to the Sinaitic Covenant. Thus, it can’t be considered supersessionist–because Jews keep their seat. They remain the older brother–and that means being a role model and also teaching the younger, adopted brother (Gentiles) how to understand and practice Torah.

-Commentary from a Hebrew Roots blog post

OK, I’ll bite. I know I shouldn’t, but I will. Like the politically correct pundits and visionaries popular in the mainstream media, the term “inclusionist” seems all nice and cozy, but it doesn’t always fit well when translated into other venues.

Do I believe in “inclusionism?” First, we need a definition of “inclusion.”

  1. The act of including or the state of being included.
  2. Something included.

There were also entries for how inclusion is used in Geology, Biology, Computer Science, and Mathematics, but they didn’t seem particularly relevant to the conversation.

Of course, I support inclusion as applied to equal access to resources in society such as education, jobs, housing, and the “pursuit of happiness,” but that has to be filtered through a few things such as “citizenship.” If you’re a citizen in this country, you have rights, such as the right to vote, for example. If you aren’t a citizen, your rights aren’t the same and sometimes you don’t have access to the identical resources in society as do citizens.

With that in mind, let’s return to the specifics of the subject at hand.

Bob (Craig T. Nelson): You need an invitation?
Lucius (Samuel L. Jackson): I’d like one, yes.

-from the film The Incredibles (2004)

I’ve written about supersessionism or replacement theology many, many times before, including in a four-part series in Messiah Journal last year. As a Christian husband married to a Jewish wife, I am very sensitive (some might say, “overly sensitive”) to the basic tenet that has been supported in the majority of the history of the church that Christianity has replaced Judaism in all of the covenant promises God made to Israel. In essence, the church is supposed to be the “New Israel” and Judaism and the Jewish people are now “has beens” relegated by God to the backwaters of eternity.

However, according to the person I quoted above, supersessionism is “solved” when Christians don’t try to push Jews “out of their seat” but rather, try to crowd into the same seat with them. Does that work? I don’t think so.

I’ve blogged and blogged about how this doesn’t work in so many different ways that you’d think one of them would “stick” by now, but as Rabbi Dr. Michael Schiffman recently said, maybe the person commenting or I or both of us are “addicted to negativity.” I hope not, but there’s something about misinformation and disinformation that gets under my skin.

Let’s accept the existing metaphor used by my source, that supersessionism is the pushing of Jews (presumably by Christians) out of their seat, or their accepted identity and role as defined by the Bible and God. What does it do to push the Jews out of their seat and to sit in it instead as usurpers?

Usurp, as a transitive verb is:

    1. to seize and hold (as office, place, or powers) in possession by force or without right (usurp a throne)
    2. to take or make use of without right (usurped the rights to her life story)
  2. to take the place of by or as if by force : supplant (must not let stock responses based on inherited prejudice usurp careful judgment)

Used as an intransitive verb:

  1. to seize or exercise authority or possession wrongfully

Boiling it all down, it would be as if I lead a political coup in a nation, kicked the King off the throne and replaced the King as ruler of the nation.

OK, I get that and I agree. I have no right to replace the King. The metaphor seems to hold up pretty well when compared to what we understand about supersessionism.

But what about sharing the throne? What if I lead a political coup and demand that the King share the throne with me? I’m not kicking him out of his chair, so to speak, but I’m demanding that he share the throne with me, insisting that I have rights to sit in his chair, too. Do I really have a right to do that? Not if I don’t have legitimate claim to royal authority. If I do, then either I’m the rightful King and the person now on the throne is a pretender, or I am in line for the throne once it becomes available.

boys-birthday-partyNeither of those metaphors works very well when we apply them to the covenant relationship Judaism enjoys relative to God. In fact, as Gentiles “grafted in” to the Jewish olive tree, we don’t suddenly become Jewish and thus have rights to “share the throne” in the manner of those who were born as “Princes.” If Christians aren’t Jews, then no matter how much we share access to God and to salvation and a place in the world to come, we don’t actually become Jewish and thus, hold an identity and responsibilities exactly equal to those who originally came to be a light to the world.

Let’s change the picture a little bit. There’s a children’s birthday party. Naturally the “birthday boy” gets the seat at the head of the table and is served a double portion of ice cream and cake because, after all, he’s the birthday boy, this is his home, and it’s his special time.

Now let’s say that one of the other kids gets jealous. Maybe his birthday has come and gone and he didn’t get such a nice party or maybe he just sees all the attention the birthday boy is getting and he wants it, too. He can push the birthday boy out of his chair and try to take the double portion of ice cream and cake, but as we see from our above metaphors, we know it’s wrong to do so. Let’s say the jealous birthday boy knows it’s wrong, too.

But, hey! What if we “share?”

So the jealous boy goes to sit in the same chair as the birthday boy, “shoehorning” himself into a very limited space meant to be occupied only by one person. He brings his own spoon and insists that the birthday boy share his seat, his cake, his ice cream, and his presents.

Does that seem right to you?

No, of course not. Only the birthday boy is the birthday boy. Even if the jealous boy was born on the same day (and he probably wasn’t), it’s still not his party, his cake, his ice cream, or his presents. He gets his own seat, his own cake, and his own ice cream because he’s an invited guest. Maybe he’s even a special guest because he’s the birthday boy’s best friend (think David and Jonathan). Maybe after the party is over, the birthday boy will share all his gifts and play with him. All the jealous boy has to do is accept who he is, where he’s seated, and be kind and patient. All the jealous boy has to do is realize that it’s the birthday boy’s day, not his own.

That’s what happens at most birthday parties for children. We teach children who is the special person who is having the birthday and who are the guests. We teach them that only special friends and relatives are invited to be guests at the banquet. There are other kids who don’t know the birthday boy who don’t get invited and don’t get ice cream, cake, and a door prize.

If the jealous boy realizes all that, then he realizes that even though he’s not the birthday boy, he’s special too, and he has no reason at all to be jealous. By being rude and trying to “share” something that clearly doesn’t belong to him, he risks losing everything. By understanding that he is special and a friend and a guest, he will someday gain everything.

Now he told a parable to those who were invited, when he noticed how they chose the places of honor, saying to them, “When you are invited by someone to a wedding feast, do not sit down in a place of honor, lest someone more distinguished than you be invited by him, and he who invited you both will come and say to you, ‘Give your place to this person,’ and then you will begin with shame to take the lowest place. But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, move up higher.’ Then you will be honored in the presence of all who sit at table with you. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”

–Luke 14:7-11 (ESV)

Now, was that so hard to understand? Even a little child can get it.

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The Hebrew Gospel of Matthew and Other Mysteries

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midnight-good-evilWhy are we here?

This, the mother of all questions, is addressed in turn by the various streams of Torah thought, each after its own style.

The Talmud states, simply and succinctly, “I was created to serve my Creator.” The moralistic-oriented works of Mussar describe the purpose of life as the refinement of one’s character traits. The Zohar says that G-d created us “in order that His creations should know Him.” Master Kabbalist Rabbi Isaac Luria offered the following reason for creation: G-d is the essence of good, and the nature of good is to bestow goodness. But goodness cannot be bestowed when there is no one to receive it. To this end, G-d created our world — so that there should be recipients of His goodness.

Chassidic teaching explains that these reasons, as well as the reasons given by other kabbalistic and philosophical works, are but the various faces of a singular divine desire for creation, as expressed in the various “worlds” or realms of G-d’s creation. Chassidism also offers its own formulation of this divine desire: that we “Make a home for G-d in the material world.”

“The World a Home”
Based on the teachings of the Lubavitcher Rebbe
Chabad.org

If you are a traditional Christian, the above-quoted set of paragraphs may present words and concepts with which you are not familiar. Most people have heard of the Talmud, but the Zohar as the primary text for Kabbalah, the prevalent form of Jewish Mysticism in the world today, may be rather alien to you. If you have heard of them, chances are you haven’t heard anything good. Not because Jewish mysticism is inherently bad, but because it is a trail that leads away from the Bible and particularly strays from the good news of Jesus Christ.

But in holding those views, Christians tend to forget that we also have a rich mystic heritage or for that matter, that “Kabbalah was popular among Christian intellectuals during the Renaissance and Enlightenment periods, who reinterpreted its doctrines to fit into their Christian dogma” (from Judaism 101: Kabbalah and Jewish Mysticism). There is even a suggestion that modern Christians can study Kabbalah and still remain within the tenets of the faith.

Granted, that opinion is controversial, but the fact that someone can even ask such a question presents us with the possibility that Jewish mysticism is a relevant subject of study for a follower of Jesus.

No, I don’t consider myself a mystic, although I have done a bit of research and am fond of the tales of the Chassidim, many of which involve mystic themes. I consider mystic stories as a sort of metaphor or even poetic expression, not to (necessarily) be taken literally, but rather as tales or fables that teach a moral or ethical principle. I’m also fond of the writings of Paul Philip Levertoff who, as a Chassidic Jew who came to faith in Jesus as the Jewish Messiah, retained his unique point of view as a Chassid and wrote of the Master from a “mystic perspective” that I believe sheds illumination on many mysteries surrounding Moshiach (I’m particularly fond of Love and the Messianic Age which I previously reviewed).

But I’m not writing this meditation today to advocate for Jewish mysticism.

Church tradition holds that Matthew wrote the first gospel. According to Papias, “Matthew compiled the oracles of the Lord in the Hebrew language, and each [subsequent gospel writer] interpreted them as best he could.” This implies that the original gospel written by Matthew may have been a sayings-gospel, something akin to the Gospel of Thomas, which consists of a catalogue of sayings attributed to Yeshua, completely disconnected from any narrative context. Eusebius says that Matthew wrote his gospel in Hebrew just before leaving the holy land…

According to tradition, Matthew composed his Hebrew Gospel for the benefit of disciples he left behind in Judea…

Unfortunately, the original gospel Matthew composed has been lost. The Hebrew Gospel of Matthew mentioned by Papias and Eusebius is not the same as our canonical Matthew. Our Gospel of Matthew represents a somewhat later stage of development.

-D. Thomas Lancaster
Commentary on “The First Voyage of Thomas”
from the readings for Torah Portion Vayak’hel (“He gathered”)
Torah Club Volume 6: Chronicles of the Apostles
First Fruits of Zion (FFOZ)

What I am writing about today is the relevancy of extra-Biblical texts and information sources as part of studying the Bible and educating ourselves as disciples of Christ.

Pretty strange notion, huh?

gospel-of-thomasNot really. So far in my study of the Torah Club, my understanding of the Book of Acts and the journeys of Paul and his companions to spread the gospel message “first to the Jews and then to the Gentiles” has been enhanced and elucidated by the historical and scholarly information Lancaster has added to his commentaries. How can we understand what Paul, James, Peter, and the other apostles were experiencing and comprehend their actions if we allow ourselves to remain ignorant of the cultures, societies, laws, mores, and other information historians and other academicians have gleaned over the centuries of the world of first-century Judaism and the spread of early Christianity into the world outside of Jerusalem?

The Gospel of Thomas was mentioned earlier and what we know of it strongly suggests that it not be considered a reliable source of information about the early apostolic “adventures” into the lands to the east of Israel or any other parts of the world. Nevertheless, these documents exist and it would be irresponsible of us to ignore their study, even if for no other reason than to confirm or refute their accuracy.

Tales of a Hebrew (more likely Aramaic) language version of the Gospel of Matthew have been in circulation for a very long time, but we must remember that not one shred of physical, tangible evidence in the form of Matthew’s early gospel document or fragment thereof has been produced to confirm it ever existed. It’s not that it can’t have existed since the writings of Papias and Eusebius offer some support, and certainly the possibility fires the imagination, but even in the community of faith, we must separate established fact from wishful thinking.

But there are tremendous gaps in our knowledge base regarding the first century and the “acts of the apostles.” Can Paul and his small body of companions have been solely responsible for the spread of the gospel message of Christ to all of the Gentile lands? Did Luke only record a small sample of what really happened, who else was sent out, where they went, what they did, and the communities of the Messiah they established in the four corners of the then-civilized world?

So history, archaeology, literature, and similar bodies of study should all be considered valid information sources to add to our collection of methods by which we understand the world of the apostles and the prophets and well as the Word of God. But what about speculation such as an early Hebrew or Aramaic gospel of Matthew?

Lancaster’s endnote (18) for the above-referenced commentary on the Hebrew Gospel of Matthew states (TCv6, pg 581):

This original Hebrew Gospel of Matthew is not the same as our Greek, canonical Matthew, though the latter may be a Greek adaptation of Matthew’s original Hebrew manuscript. On the other hand, most synoptic-gospel scholars agree that canonical Matthew is an adaption from the Greek of the Gospel of Mark. The Gospel of Matthew cannot be both a Greek translation of the original Hebrew Gospel of Matthew and a redaction of the Gospel of Mark. Canonical Matthew does contain non-Markan elements, some in common with Luke, and quite a bit that is unique to Matthew alone, but for the most part, Matthew seems to depend upon Mark as his primary source. This does not preclude the likely possibility, however, that the author of canonical Matthew had Hebrew Matthew in hand to consult and compare with Mark. Perhaps the Gospel of Matthew bears that name because its author used Hebrew Matthew as one of his sources.

Recent attempts to identify “Shem-Tov Matthew” as Matthew’s original Hebrew Gospel are not founded on good scholarship.

hebrew-matthew-shem-tovIn case you missed it, one of the things Lancaster (and many other scholars besides) suggests is that Gospel of Matthew may not have actually been written by the Matthew we see in the gospels. However, the main point is that without concrete evidence, we can only speculate about a “Hebrew Matthew” gospel. We can’t say that it ever really existed or if it did, what it might have said.

Still, it is compelling and it at least opens the door to the possibility that one day such a “Hebrew Matthew” (or some fragment) may appear. If it does, we don’t have to be completely shocked.

But that’s still a far cry from mysticism. Are mystic writings and philosophy ever a valid study for a “true believer?” For that matter, what is “mysticism?” According to Merriam-Webster.com:

  1. the experience of mystical union or direct communion with ultimate reality reported by mystics
  2. the belief that direct knowledge of God, spiritual truth, or ultimate reality can be attained through subjective experience (as intuition or insight)

When we pray, it is as if we are trying to draw God down to us in whatever place we happen to be, so that we can experience Him, encounter Him, speak to Him. In a mystic experience, it’s as if we are trying to elevate ourselves to connect to God where God is.

That’s probably one of the reasons that I don’t dive deeply into the mystic realms. I’m afraid it’ll work and I’ll suddenly find myself confronted with mysteries and powers beyond my ability to comprehend or even tolerate. I think most religious people are more comfortable with some sort of veil or barrier between themselves (ourselves) and an infinite, all-powerful, all-creative, awesome, majestic, uniquely, radically One God!

Or to use Boaz Michael’s introduction to the Love and the Messianic Age Commentary as one possible response:

Love and the Messianic Age is not a book that will appeal to everyone. It is not easy reading. It deals with large abstract theological concepts in a short summary form. Levertoff’s language is terse, densely packed, and often as cryptic as the sources he’s citing.

Kabbalistic literature is, generally speaking, comparable to a large, sprawling city with many treacherous back-alleys, dangerous neighborhoods, and sudden, unexpected dead-ends. Even with a good map and a good sense for direction, the visitor is likely to find himself lost and confused and may easily stray into a bad part of town. Rather than trying to find your way through this maze-like metropolis on your own, we recommend you follow a reliable guide. Paul Philip Levertoff is just such a guide.

Assuming you’re not a true mystic and devoted or even driven to extend yourself beyond the mortal plane of existence and to, like Paul tells of (supposedly) himself, be caught up to the third heaven…caught up to paradise” in order to “hear things that cannot be told, which man may not utter,” mystic writings, as I mentioned before, can be treated as metaphor, allegory, and as morality tales based on Jewish and Christian concepts that illustrate something we otherwise would find more difficult to comprehend. Mystic writings can also encompass speculation, debate, discussion on matters of God, Divinity, Messiah, and Heavenly realms that we might not have a language to describe in any other manner.

It is the world that exists beyond our own and for which we have no proof or even faith to understand. Mysticism gives us permission to talk about what otherwise would be unmentionable, those thoughts and feelings that exist only behind a shadowy glass, a darkened mirror, that we know we should not inquire after, but that for some people, are completely irresistible.

ezekiels-visionEzekiel had his mystic experience. So did Paul and John (see the Book of Revelation). It was Levertoff who read the Gospel of John and said that he could not understand how Christians were able to comprehend those writings since John’s Gospel was so much like the mystic Chassidic texts on which he had been raised and educated.

Speculation into additional or extra-Biblical texts isn’t evil and neither is an investigation into mysticism. They both have their benefits and values but they (especially mysticism) are also full of landmines and trap doors. As Michael wrote, trying to navigate the maze of the mystics is “comparable to a large, sprawling city with many treacherous back-alleys, dangerous neighborhoods, and sudden, unexpected dead-ends.” If you don’t know what you’re doing or you don’t have a capable guide, it’s easy to get lost, abandoned, mugged, beaten, and left for dead on some dark and foggy dead-end street that is more akin to a Constantinople back alley of a hundred years ago or a story narrated by Rod Serling.

If you’re not sure, then don’t go there. If you’re willing to risk it, there is some possibility of reward, but there are no guarantees.

But there’s something compelling about a mystery. There’s a bit of the siren’s call in going beyond the well-known neighborhoods and breaching good judgment and common sense. The Bible must be the tangible foundation for everything we know and believe about our faith but having said that, it doesn’t mean we are confined only to a single concrete slab. As long as we keep a foot on solid rock, we may sometimes take the risk to putting the other outside, perhaps as Paul did, or John, or Ezekiel, and seeing what lies beyond.

Sometimes it’s a fool’s errand, and sometimes it’s part of the strange path we must walk in answering the call to encounter God.

How else can we answer questions like, Why are we here?

Don’t take the world and its darkness so seriously—it is not as real as it feigns to be. It is only a creation, and it is being re-created out of absolutely nothing at every moment.

The only thing real about it is its purpose of being—that you should purify it.

-Rabbi Tzvi Freeman
“Serious Darkness”
Based on letters and talks of the Rebbe
Rabbi M. M. Schneerson
Chabad.org

What about me? Actually, I’m a pretty cautious fellow. I don’t like to go off the beaten path all that often. But every once in a while, just a like a certain home-loving Bilbo Baggins, the Took family character takes over and I go off on a small, mysterious adventure.

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Following the Galatian Letter

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paul-editedPaul, an apostle—not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead—and all the brothers who are with me,

To the churches of Galatia:

Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father, to whom be the glory forever and ever. Amen.

–Galatians 1:1-5 (ESV)

In the Holy Epistle to the Galatians, the Apostle Paul argues against Gentile believers in Yeshua (Jesus) of Nazareth undergoing conversion to become Jewish. Paul maintained that Gentile believers attained salvation and inherited the blessings promised to Abraham through faith, not conversion.

The Apostle Peter said that the writings of “our beloved brother Paul” contain “some things hard to understand.” If that was true in Peter’s day, how much more so today. Paul was a prodigy educated in the most elite schools in Pharisaism. He wrote and thought from that Jewish background. Unfortunately, that makes several key passages of his work almost incomprehensible to readers unfamiliar with rabbinic literature. I invite Christians to use this book as an opportunity to study Paul’s epistle to the Galatians from a Jewish perspective.

-D. Thomas Lancaster
from the Introduction (pg 1) of his book
The Holy Epistle to the Galatians: Sermons on a Messianic Jewish Approach

I reviewed Lancaster’s book the better part of two years ago, but I never thought my write-up did the book justice. Normally, Lancaster writes in an easy to follow manner, making complex theology accessible to laypeople and non-scholars such as me, but Galatians was probably a bit of a stretch to try to get to fit into a comfortable mold. I’m sure I missed a lot along the way, although when I pulled the book out of my closet (my wife allows me exactly one closet for all of my books…she’s trying to train me not to be a “pack rat”), I saw that I have voluminous notes scribbled all over a mass of bits and scraps of paper like so much ticker tape parade confetti. I was obviously trying to “get it.”

And count the patience of our Lord as salvation, just as our beloved brother Paul also wrote to you according to the wisdom given him, as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures.

–2 Peter 3:15-16 (ESV)

That’s Peter’s description of and probably experience with the writings of Paul, as Lancaster quoted from in his introduction, and we can see from the full quote that not only can Paul’s meaning be misunderstood, but it can be deliberately “twisted” with the potential result of “destruction” by people Peter refers to as “ignorant and unstable.”

I don’t think you have to be “unstable” to misunderstand Paul and especially his letter to the churches in Galatia, but a lot of us are ignorant (I don’t mean that in a pejorative manner) of what it was to think, write, and live as a highly educated Pharisaic Jew in the middle of the first century, a mere decade or two before the destruction of the Holy Temple in Jerusalem. It may be ignorance, at least in part, that makes Paul’s Galatians letter so difficult to grasp. I’m sure it’s my ignorance that resulted in me not fully comprehending Lancaster’s book back in the summer of 2011.

But that’s about to change.

This coming Wednesday evening, my weekly conversations with Pastor Randy at my church are taking a left turn at Albuquerque, so to speak, and following Paul’s classic letter into Galatia. This time, Pastor Randy and I will be pursuing Paul’s letter together. Frankly, I can’t wait.

study-in-the-darkI wish Pastor would put his bio on the church’s website (which needs serious help, but I’m working on it) so I could access more than just my failing middle-aged memory to describe him. He’s not only been a missionary and a Pastor, but he also has a history as an educator in a scholarly setting. I’ve seen what he studies and reviews just to get ready for a single sermon, and it usually involves anywhere between twelve and twenty books. In our discussions we may not always agree on everything, but my respect for his knowledge and insight continues to grow geometically with each encounter. Admittedly, it’s an honor to just sit in the same room with him for ninety minutes or so once a week and be able to access his thoughts and experiences, especially since his education and background are a great deal of what I lack.

Lancaster repurposed twenty-six sermons on Galatians, which he delivered to his congregation, Beth Immanuel Sabbath Fellowship in Hudson, Wisconsin in 2008, to create this book I’m about to revisit. That’s twenty-six weeks and twenty-six opportunities for me to not just re-read Lancaster’s book, but to study it and to learn from two fine scholars and devoted believers in Christ.

Along the way, I’m hoping not only to learn a lot more about Paul’s letter, but more about the nature of how Paul saw non-Jewish God-fearing believers within a Jewish worship and faith context, who they were in the Jewish Messiah King, and how he saw their role, and our role, in the Kingdom of Heaven. I’m hoping to learn a little something more about myself as a Christian, too.

I was able to talk with Pastor Randy briefly just before services began this morning (as you can imagine, Sunday is his especially “busy” day) and confirmed our meeting for this coming Wednesday and the plan to cover Sermon 1: Letter to the God-Fearers (Galatians 1:1-5). I’m planning on taking notes as I read through the book and during my discussions with Pastor Randy so that I can collect the results of this experience, not just for my own edification, but hopefully for yours.

I invite you to come along with Pastor Randy and me on this weekly adventure as we return to the churches of Galatia by way of Lancaster’s The Holy Epistle to the Galatians. May we all learn the wisdom and message of our Master together through the voice of his Apostle to the Gentiles, Paul, and through this, may we all draw ever closer to God.

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The Heavenly Man: A Book Review

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heavenly-manOne day we will all stand before the judgment seat of Christ and be required to account for our lives. Now is the time to repent, before it is too late! “In the past, God overlooked such ignorance, but now he commands all people everywhere to repent. For he has set a day when he will judge the world with justice by the man he appointed. He has given proof of this to all men by raising him from the dead” (Acts 17:30-31). Dear friend, if you sense the conviction of the Holy Spirit tugging at your conscience, then fall on your knees and cry out to God from a repentant heart. Ask the Holy Spirit to take full control of your life and to help you daily walk in humility and dependence on Him.

-Brother Yun (with Paul Hattaway) from “Repentance,” pg 21
The Heavenly Man: The Remarkable True Story of Chinese Christian Brother Yun

Those are the final words that appear in Brother Yun’s book, which are actually from another book by Brother Yun and placed after the index to provoke interest in Brother Yun’s teachings. In reading them, I couldn’t help but be reminded of this:

Then a certain sage arose to test him and said, “Teacher, what should I do to take possession of eternal life?” He said to him, ‘What is written in the Torah? How do you read it? He answered and said, “Love HaShem your God with all your heart, with all of your soul, and with all of your strength, and with all of your knowledge – and your fellow as yourself.” He said to him, “You have answered well. Do this and live.”

–Luke 10:25-28 (DHE Gospels)

The words of the Master sum up Brother Yun’s life well (not that Brother Yun isn’t still with us). In reading his book we see the story of a young and powerful disciple of the Master, a boy in China, just barely 16 when he first encounters Christ, and the amazing tale of his progression as a teacher, a Pastor, and an emissary for the Lord throughout the hazardous expanse of Communist China from the mid-1970s to the early 2000s. How many times was Yun (actual name Liu Zhenying) sought after by the authorities as a fugitive from the law for the “crime” of preaching the Gospel? How many times was he arrested, tortured, beaten, starved, ridiculed, tried, imprisoned, and left to rot in some filthy cage? How many times did he cry out to Jesus, not for his own sake, but for the sake of his family, his fellow prisoners, even for those guards and officers who were abusing him?

Even after his eventual escape from China to Germany and the west, how many trials did he suffer? How long was he separated from his family who he had to leave behind in China? How much did they suffer even after they left China but were trapped in Myanmar? Even in the west, the stories that came out of China about his struggles, about the many miracles Yun had witnessed and been a part of, about the amazing movement of the Holy Spirit that enabled thousands and even millions of Chinese citizens to hear the Gospel when Bibles were in short supply and when very little was known about God, the Christ, and the holy scriptures, how many Christians disbelieved and called Yun a liar?

I have to admit, the more “supernatural” aspects of his story seem amazing and even farfetched to me too, but perhaps we don’t see miracles in our lives because we don’t depend on God so strongly for mere day-to-day survival. We aren’t in a Communist prison, tortured daily, exposed to horrible diseases, beaten not only by guards but by our fellow prisoners, dragged through human filth, barely fed, and all the while, commanded by God to preach the good news of Jesus Christ to those who are not only his enemies but ours.

The vast majority of the book is a chronicle of what it is like to be a Pastor and an evangelist in a country where even owning a Bible and declaring yourself a Christian is a crime punishable by many years in prison or even death. This was brother Yun’s life for nearly thirty years and it illustrates the stark contrast between the life of an outspoken and courageous believer in atheist China and the comfortable lifestyle of Christians in America.

Beyond what you might expect from such a life story, two points stood out…well, three, but I’ll get to that.

The first point I’ve already talked about in a previous meditation:

However, after a few years these same mission organizations started putting other books at the top of the bags of Bibles. These were books about one particular denomination’s theology, or teaching that focused on certain aspects of God’s Word.

This, I believe, was the start of disunity among many of China’s house churches.

These booklets told us we must worship in a certain way, or that we must speak in tongues to be a true believer, or that only if we were baptized in Jesus’ name (instead of in the name of the Father, Son, and Holy Spirit) could we be saved. Other teachings focused on extreme faith, still others argued for or against the role of women in the church.

We read all these booklets and soon we were confused! The churches started to split into groups that believed one thing against groups that believed another. Instead of only speaking for Jesus, we also started speaking against other believers who didn’t conform to our views.

-Yun/Hattaway, pg 233

infinite_pathsThe concept of denominations was all but unknown in the world of Brother Yun and the people to whom he ministered, the majority of them being uneducated farmers and peasants. Introducing ideas like “theology,” “doctrine,” and “dogma” resulted in a terrific whirlwind of chaos and confusion in the different churches among the Chinese faithful, producing years of discord and disunity among them.

But the second thing that got my attention was this:

The path of following the Lord Jesus Christ is not an easy one. Along the way lies suffering and hardship, but nothing we experience will ever compare to the suffering Jesus endured for us on the cross.

I have a problem with the “prosperity” teaching prevalent today, which tells us if we follow the Lord we’ll be safe and comfortable. This is completely contrary to Scripture as well as to our experiences in China. In addition to serving years in prison, I’ve been arrested about thirty different times for the sake of the gospel of Jesus Christ.

To follow God is a call not only to live for him, but to die for him also.

-Yun/Hattaway, pg 214

For if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord’s.

–Romans 14:8 (ESV)

I too have been critical of prosperity theology which I believe is not only unscriptural but a cruel joke, given the lives of people such as Brother Yun.

Paul knew what it was to live a life of hardship and difficulty and ultimately to also die for Messiah. So did Peter, James, John, and the other devoted disciples. So have an army of men and women across the span of time and the history of the church who have been martyred for the sake of the gospel. Although Yun did not die in the name of Christ, he lived a life of extreme hardship, sacrificing almost everything to his faith and to teach the words of Jesus to just one more human being, and then another, and then another, and then…

I think what I took away most from Yun’s book, the final notable point he makes, is what I quoted at the very beginning of this blog post. No matter who you are, no matter where you serve God, no matter what you do, the details of every action you’ve taken will one day come to judgment. How have you spent your time? How have I? Are we really suffering for our faith? Have we really done all we can to promote the kingdom and to summon Messiah’s return?

Have we really, really repented in humility to God?

Repentance is both the first step to walking in the kingdom of God and the key to continuing in a place of obedience and submission to the Lord. The very first message Jesus proclaimed in His ministry was, “Repent, for the kingdom of heaven is near” (Matt. 4:17). Without a deep experience of repentance in our lives, we will continually struggle with basic sin and never mature as believers.

The Devil doesn’t care if you have served the Lord in the past. What makes him frightened is if you are living for Jesus Christ today, relying on and trusting Him right now, and being willing to obey the leading of the Holy Spirit.

We may look like we belong in the kingdom of God, and we may be successful in tricking other people, but the all-knowing God cannot be fooled. We have to submit to Jesus as Lord and King if we want to dwell in His kingdom. We cannot trick God, whose “solid foundations stands firm, sealed with this inscription: ‘The Lord knows those who are his,’ and, ‘Everyone who confesses the name of the Lord must turn away from wickedness'” (2 Tim. 2:19).

-Yun/Hattaway, “Repentance,” pp 19-20

prayer-in-the-darkWhat more can I say? Whatever you or I may think of the validity and accuracy of certain details in Yun’s book and in his life story, the message of repentance, turning away from sin and turning toward God; the message of the suffering servant on the cross and the suffering servant of the Master in China and around the world, is the message that rings out the most clearly from the pages of this book.

Being a “Heavenly Man” isn’t a life for the faint of heart or the weak in spirit, but as Paul said:

But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.

–2 Corinthians 12:9-10 (ESV)

If you read Brother Yun’s book and take this message to heart, you’ll never look at your path of faith the same way again…at least if you are willing to be honest with yourself and with God.

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Separate Paths

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SeparatedHowever, after a few years these same mission organizations started putting other books at the top of the bags of Bibles. These were books about one particular denomination’s theology, or teaching that focused on certain aspects of God’s Word.

This, I believe, was the start of disunity among many of China’s house churches.

These booklets told us we must worship in a certain way, or that we must speak in tongues to be a true believer, or that only if we were baptized in Jesus’ name (instead of in the name of the Father, Son, and Holy Spirit) could we be saved. Other teachings focused on extreme faith, still others argued for or against the role of women in the church.

We read all these booklets and soon we were confused! The churches started to split into groups that believed one thing against groups that believed another. Instead of only speaking for Jesus, we also started speaking against other believers who didn’t conform to our views.

-Brother Yun (with Paul Hattaway)
Chapter 20: “The Road to Unity” pg 233
The Heavenly Man: The Remarkable True Story of Chinese Christian Brother Yun

“Where ignorance is bliss, ’tis folly to be wise.”

-Thomas Gray
“Ode on a Distant Prospect of Eton College” (1742)

Any of this sound familiar?

Brother Yun (Liu Zhenying) is describing a situation that occurred with the Christian communities of China in 1994. Various Christian missionary organizations from other nations wanted to help the isolated and often persecuted church in China. When China’s borders started to open up in the 1980s, these missionaries took the opportunity to engage representatives of the church in China, which was broken up in to thousands of house churches for the purposes of security and anonymity in relation to a hostile government, and try to provide for the Chinese Christians’ needs. They needed Bibles…lots and lots of Bibles.

After foreign Christian missionaries were expelled from China after the advent of the communist revolution in 1948-1950, the body of Chinese believers were pretty much on their own. Only a handful of Christians possessed Bibles, including Brother Yun, and almost nothing was known about “Christian theology” except what was revealed by the Bible itself and the Holy Spirit as it was manifested in the lives of the faithful, particularly Pastors and teachers like Brother Yun. Although there were very rare encounters with a few Chinese people who self-identified as Catholic, Christianity in China had no denominational identity of any sort. The focus of Christians in China was to covertly study the Bible, covertly meet in small house churches, covertly travel to preach the Gospel where it was unknown in China, and if captured, imprisoned, and tortured, covertly teach the Gospel to other prisoners and on occasion, even to sympathetic prison guards.

No one was thinking about denominationalism and anyone who was a Christian was a brother and sister to everyone else who was a Christian. They shared the same passion for Christ, the same fear of the government, the same pattern of concealing themselves to avoid detection and arrest, and the same risk of being tried, jailed, tortured, and executed by the anti-church state.

That changed in the early 1990s, and with the knowledge that there were different theologies, different doctrines, different denominations, and different identities, all calling themselves “Christian” but sometimes differing radically from one another, the once unified church of China became fragmented and fractured, just like Christianity in the rest of the world.

We arranged for Zhang Rongliang and the leaders of this Fangcheng Church to meet with us. This was a big step because of the tension that had existed between his group and Brother Xu’s group for many years. The day before Zhang arrived we had a time for prayer. Brother Fan said, “Brother Xu, I believe the Lord has given me a word for you, but I’m not sure you can accept it.”

He continued, “I feel that when Zhang Rongliang and his leaders arrive you shouldn’t sit down with them and talk straight away. You shouldn’t even pray with them at first. When they arrive you should immediately get on your knees and wash their feet one by one.”

Brother Xu, who leads millions of believers across China, immediately responded, “I accept this as a word from the Lord. I’ll certainly wash their feet.”

Yun/Hattaway, pp 236-7

I’ve spent this past week addressing the struggle between Messianic Judaism and Hebrew Roots Christianity in terms of community identity and whether or not we can consider our two groups (and the multiple sub-groups contained within) at all part of the same “body of Christ.”

There are days when I have my doubts.

This isn’t quite what Brother Yun is describing, but it is related. At one point, the Chinese Christians conceptualized their identities as Christians in fundamentally the same way. They just didn’t know any better. Then, with the awareness of denominationalism, split after split occurred, and the only way to even begin the healing was through an act of humility, much as what the Master performed upon his own disciples shortly before his crucifixion and death.

washing-feetIn the case of Brother Xu and Zhang Rongliang, it almost didn’t work. When the different groups of Chinese Christian leaders got together in the same room, discussions degraded and old arguments resurfaced. Zhang flew into a rage and almost stormed out before Brother Fan pushed Brother Xu into hurriedly getting some water and kneeling in front of Zhang to wash his feet. It took years to unify most of China’s churches again but the effort wasn’t totally successful, at least in the short run. However, by the beginning of the 21st century, most of China’s estimated 58 million Christians were unified as brothers and sisters, averting the disaster that came about with the knowledge of “differences.”

But the problem isn’t the same in the Messianic Jewish/Hebrew Roots Christianity space. Jews are different by design…God’s design. Finding a way to integrate Gentiles into a Jewish religious movement and yet have the Gentiles retain their identity, not requiring that they convert to Judaism, was and is something of a chore. I personally don’t believe it was ever completely accomplished in Paul’s lifetime, and not that soon afterward, the whole thing disintegrated (though it took a few centuries to finish it off) into a Jewish religion that did not believe the Messiah had yet come, and a Christian religion that believed the Jewish Messiah came, rejected the Jews for rejecting him, and took upon himself the Gentiles instead. When the Christ returns, it is generally believed he will reward his faithful Gentile Christians and judge the unbelieving Jews.

What a mess.

I still don’t have an answer but I have a vague sense of an ideal. The ideal is that somehow, in some way, the Jewish sheep and the Gentile sheep will be able to enter the same room and without too much discord, be able to have a conversation. In some way, we’ll be able to discuss what we have in common and not just what makes us different (and was drives us apart). In some way, we will all seek to encounter God and we will all seek joy in Him in a way that is universal.

Imagine what it would be like to speak to the wisest, most powerful being in the universe.

Realize that when you pray, you are doing just that. As you talk in prayer, nothing else in the world exists for you but Him and you. Talk to Him with the ease you talk with your father. At the same time, maintain complete awe and respect.

-Rabbi Zelig Pliskin
Proper Prayer

When you personally are happy, it doesn’t make any difference what others have. So the way to counteract envy is to increase your own level of joy.

By mastering joy, you will become free from envy.

-Rabbi Zelig Pliskin
Joy Removes Envy Of Others

I believe fear of assimilation and marginalization within the Messianic movement drives Messianic Judaism to strive with great effort to preserve their Jewish identity. The history of the church has certainly shown us that such Jewish fear is well founded and that supersessionism, otherwise known as replacement theology or completion theology, is something, in all its forms, to be resisted, battled, and defeated.

I believe that a lack of recognition of the Jewish source of Christian faith, and frankly, envy of Jewish “chosenness” has led some factions within Hebrew Roots to claim the full Torah mitzvot for themselves. Even if these factions deny attempting to usurp an actual Jewish identity, modeling your life on modern Jewish synagogue worship practices and recognizing zero differentiation between Gentile and Jewish believers within the body of Messiah amounts to taking away another kid’s toys just because that kid has them and you want them.

OK, both of those examples were of extremist positions but things can be pretty “extreme” in the world of religion. The Chinese Christians had nothing to fight about until the very concept of differences and distinctions within Christianity was introduced from outside of China. You might think that Hebrew Roots has the right idea from that example and say that the “cure” for the Messianic Judaism/Hebrew Roots conflict is also to eliminate distinctions, form a unity movement, and to start washing each other’s feet (washing away uniqueness and identity along with the dust of the road).

But as far as I can tell, there were no Jewish believers in China. Brother Yun’s book doesn’t address the issue. The problems and the practice of Christianity in China over the forty or so years his book covers had wholly different priorities.

But it also presents a kernel of truth. Distinctions being what they are, we all either need to find some common ground upon which to walk and talk with each other, or we might as well accept the denomination solution that has been alive and well within both Christianity and Judaism for many centuries and agree to disagree, form our own groups, and be happy inside of them.

Do Orthodox Jews complain about Reform Jews? Do Protestants complain about Catholics?

separation-east-and-westProbably.

Even if I went around washing everyone’s feet in the blogosphere, I doubt that it would result in the sort of healing that Brother Yun describes in his book. The only healing I know how to accomplish is my own, and even that is a monumental task. Rabbi Pliskin describes how prayer can connect each of us to God and dispel petty bickering, envy, and unhappiness, replacing them with awe, respect, and joy.

I can’t control anyone reading this blog. I can’t stop caring about you and what happens to you, but I can’t affect your lives in any way, shape, or form unless you allow it on some level. I probably shouldn’t even try because trying only contributes to my own lack of peace, blunting my joy in the realization of God.

Rejoice in the Lord always; again I will say, rejoice. Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you.

–Philippians 4:4-9 (ESV)

“Hope never abandons you, you abandon it.”

-George Weinberg

Walk whichever path that you will. Peace.