The Aftermath of Reviewing Michaelson’s “God vs. Gay”

November 4, 2014 James Pyles 16 Comments

And you shall love Hashem your God …

–Deuteronomy 6:5

And you shall love your neighbor as yourself…

–Leviticus 19:18

Both of these statements are positive commandments. We might ask: How can a commandment demand that we feel something? Since love is an emotion, it is either there or it is not there.

The Torah does not hold that love is something spontaneous. On the contrary, it teaches that we can and should cultivate love. No one has the liberty to say: “There are some people whom I just do not like,” nor even, “I cannot possibly like that person because he did this and that to me.”

We have within us innate attractions to God and to other people. If we do not feel love for either of them, it is because we have permitted barriers to develop that interfere with this natural attraction, much as insulation can block a magnet’s inherent attraction for iron. If we remove the barriers, the love will be forthcoming.

The barriers inside us come from defects in our character. When we improve ourselves, our bad character traits fall away, and as they fall away, we begin to sense that natural love which we have for others and for God.

Today I shall…

…try to improve my midos (character traits), so that I will be able to feel love for God and for my fellow man.

-Rabbi Abraham J. Twerski
from “Growing Each Day” for Cheshvan 7
Aish.com

The first thing that attracted me to this daily “devotional” of Rabbi Twerski’s is the obvious parallel to the teaching of the Master:

One of the scholars heard them arguing and drew near to them. He saw that he answered well, and he asked him, “What is the first of all of the mitzvot?”

Yeshua answered him, “The first of all the mitzvot is: ‘Hear O Yisra’el! HaShem is our God; HaShem is one. Love HaShem, your God, with all of your heart, with all of your soul, with all of your knowledge, and with all of your strength.’ This is the first mitzvah. Now the second is similar to it: ‘Love your fellow as yourself.’ There is no mitzvah greater than these.”

–Mark 12:28-31 (DHE Gospels)

I don’t know if R. Twerski is at all familiar with the Apostolic Scriptures (probably not, but who knows) or even the portion I quoted above, but it seems amazing that nearly two-thousand years after the Master uttered this teaching, the same source material from the Torah should be linked together in a very similar manner by an Orthodox Jewish Rabbi and Psychiatrist.

Then, as I was performing my Shabbat devotionals, I came across the following:

The orlah, “foreskin,” symbolizes a barrier to holiness. Adam HaRishon was born circumcised (see Avos D’Rabbi Nassan 2:5) because he was as close as a physical being can possibly be to Hashem. So great was Adam at the time of his creation, that the angels thought he was a Divine being to whom they should offer praise. Thus, he was born circumcised; there was no orlah intervening between him and Hashem. Even the organ that represents man’s worst animal-like urges was totally harnessed to the service of Hashem.

-from the Mussar Thought for the Day, p.151
for Shabbos: Parashas Lech Lecha
A Daily Dose of Torah

Now compare the above quote to the next one:

Episcopal lesbian theologian Carter Heyward, whose work we briefly noted in part I, has described her project this way: “I am attempting to give voice to an embodied — sensual — relational movement among women and men who experience our sexualities as a liberating resource and who, at least in part through this experience, have been strengthened in the struggle for justice for all.” Heyward and others…are attempting nothing less than a recovery of the physical, embodied, and erotic within Christian traditions that have traditionally suppressed them. Building a theology of relationality that is reminiscent of the work of Jewish philosophers Martin Buber and Emmanuel Levinas, Heyward has proposed a spiritual valuation of eros — which she defines as “our embodied yearning for mutuality.” Openness to embodied love opens us to other people, the biological processes of the universe, and to God. Thus, Heyward writes, “my eroticism is my participation in the universe” and “we are the womb in which God is born.”

-Jay Michaelson
Chapter 17: “And I have filled him with the spirit of God…to devise subtle works in gold, silver, and brass,” p.156
God vs. Gay: The Religious Case for Equality

I previously quoted that paragraph in my third and final review of Michaelson’s book, but I think it bears repeating.

When Rabbi Twerski, (unintentionally) echoing the teachings of the Master speaks of loving God and loving his neighbor, he isn’t talking about erotic love or eroticizing our relationship with God or our fellow human being. When he writes of our “innate attractions to God and to other people,” he isn’t saying that these are sexual or romantic attractions any more than Messiah was speaking of sex.

The Mussar thought from the Artscroll “Daily Dose” series speaks of the male sexual organ as representing “man’s worst animal-like urges.” Throughout his book, Michaelson favorably compared people to animals in that both expressed their sexuality with same-sex partners, and yet we see that the traditional Orthodox Jewish viewpoint is to separate man from the animal world.

Even setting the midrash aside, the Mussar teaches that man is to be considered unique and separate from animals and further, that the single worst urge a man must bring under control in the service of Hashem is his sexual urge.

This is why Bible study in general and Torah study in specific is so important, because it grounds us in the Word of God and thus in righteousness and holiness. It points to our flaws and urges us to self-discipline. It’s like reading a health and weight loss manual while sitting down in an “all-you-can-eat” buffet. You are immersed in temptation, and yet you hold a reminder in your hands to resist because giving in to the world around you leads (extending the metaphor) to poor health, suffering, and premature death.

The death I’m speaking of is a spiritual death if we attempt to conform our faith to the standards of the world around us rather than conforming ourselves to the standards of God.

None of this demands that we must fail to love the people around us, even those who are very different, such as gay people, and since I’m straight, gay people are different, at least as far as that one quality or trait is concerned. But as I saw by the time I reached the end of the Michaelson book, what he was driving at wasn’t just the equalization of the participation of straight and gay people in the church and synagogue, he was talking about the total transformation of the house of God. Reading Rabbi Twerski and the Mussar for Lech Lecha on Shabbos made it abundantly clear that what Michaelson was proposing, even with sincere intentions, was not at all consistent with how God defines love.

I’m sorry to keep dragging this out and as far as my current intentions go, this is the last blog I’ll dedicate to Michaelson in specific and the topic of gays in the community of faith in general. But having, by necessity, entered, to some small degree, the world of Jay Michaelson’s thoughts and feelings by reading his book, I needed to pull myself back out and re-establish myself in the presence of God through the study of His Word.

We are commanded to love other people including those we find in the LGBTQ community. R. Twerski is correct in that we need not construct barriers between them and us in terms of our compassion. That said, there is a barrier between a holy life and a profane one. In the ekklesia of Messiah, as mere human beings who are daily bombarded with the excesses of the world around us, we constantly struggle with those excesses and with our own natures to seek to remain on the path God has set before us. I know I don’t always succeed and by God’s standards I am a complete failure.

But I can’t give up and either abandon my faith or seek to morph it into something consistent with my external environment, society, and culture. Holiness must be protected and thus we maintain a barrier, not one that doesn’t permit the expression of love, but one that keeps us from getting lost in a highly liberal and distorted use of the term.

When a parent loves a child, it doesn’t mean that parent is ultimately permissive and allows the child to do whatever he or she wants simply because it makes them feel good. We say “no” a lot, and even if the child cries or yells at us and tells us we’re being “mean”, we know we are actually being loving and protective.

That’s what God does to us and those are the commandments we not only obey, but support, uphold, and teach. Even if people like Michaelson want to call me “mean” for doing so, this is how God teaches the community of faith to do love. It’s a loving thing to live inside the standards of God, and as tempting as it may be, it isn’t love to believe you can be right with God outside of the house built by those standards.

Two more paragraphs from the Mussar thought from which I quoted above will finish the picture (pp.151-2):

When Adam sinned, however, he caused his nature to change. Before his sin, godliness had been natural for him, and sin had been repulsive, bizarre, and foreign. Once he disobeyed Hashem, however, he fell into the traps of illicit desire and self-justification. Suddenly, temptation became natural to him, and Hashem became distant; and when Hashem reproached him for having sinned, Adam hastened to defend himself rather than admitting his sin and repenting. After his fall, the angels had no trouble recognizing his human vulnerability.

In several places, the Torah mentioned … “the foreskin of the heart” (see, for example, Devarim 10:16). This is the non-physical counterpart of the physical foreskin, man’s urges and desires that attempt to bar him from achieving true service to Hashem. We remove the physical foreskin as an indelible act of allegiance, demonstrating our resolve to do the same for the spiritual barriers. Nevertheless, the Torah tells us that ultimately it will be Hashem Who will complete the removal of this spiritual foreskin (see ibid. 30:6) after we have done our utmost, and this will take place at the time of the ultimate redemption.

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God vs. Gay? The Religious Case for Equality: My (Unofficial) Review of Part Three

November 4, 2014 James Pyles 10 Comments

Do LGBT people, as Jung said, have a “special receptivity?” Do gay people experience (or transcend) the balance between masculine and feminine, at the heart of so many mystical and religious traditions, in different ways that may enrich all our experiences of gender? Are there special perspectives on the key questions of religion that are afforded to sexual and gender minorities? Already, scholars in the discipline known as “queer theology” have begun opening exciting lines of investigation in religious thought, while outside traditional structures the “gay spirituality” and women’s spirituality movements have explored similar avenues.

-Jay Michaelson
Chapter 17: “And I have filled him with the spirit of God…to devise subtle works in gold, silver, and brass,” p.155
God vs. Gay: The Religious Case for Equality

As the title of today’s “meditation” indicates, this is an “unofficial” review of Part Three of Michaelson’s book. I’m focusing exclusively on the last two chapters because they illustrate the author’s ultimate point in writing this book. As I said in my review of Part One, Michaelson is a gifted writer and extremely convincing. If I were willing to take him at face value and not investigate the alternative explanations and interpretations to what he presents, I could see myself following him down the path he builds. But I would have to be utterly convinced by him up to this point to willingly absorb what he says next.

A lot of Part Three of the book is an inventory of the ways the LGBTQ community is beneficial, not only to society in general, but to the religious world in particular. In the quote above, we find the suggestion that gay people may actually bring special insights into the church and, as in some other cultures (generally ancient cultures), may have a particular and unique role to play within the Christian Church and Jewish Synagogue.

I’ve never heard of queer theology before and I was actually a little hesitant to “Google” the term (I eventually did). According to Michaelson, there is a long list of scholars (he lists them in this chapter) investigating and writing on this “queer theology.” That’s news to me, but then again, I don’t recognize the names of most of the famous Evangelical and Fundamentalist Pastors writing and preaching in the Church today.

The following paragraph is what inspired me to write about Part Three. I hadn’t intended to do so, but I was so astonished by the implications, that I felt I had to respond. I can see why Michaelson saved this information for the very end of his book. If you aren’t totally “hooked” by Michaelson at this point, then your reaction will probably be similar to mine:

Episcopal lesbian theologian Carter Heyward, whose work we briefly noted in part I, has described her project this way: “I am attempting to give voice to an embodied — sensual — relational movement among women and men who experience our sexualities as a liberating resource and who, at least in part through this experience, have been strengthened in the struggle for justice for all.” Heyward and others…are attempting nothing less than a recovery of the physical, embodied, and erotic within Christian traditions that have traditionally suppressed them. Building a theology of relationality that is reminiscent of the work of Jewish philosophers Martin Buber and Emmanuel Levinas, Heyward has proposed a spiritual valuation of eros — which she defines as “our embodied yearning for mutuality.” Openness to embodied love opens us to other people, the biological processes of the universe, and to God. Thus, Heyward writes, “my eroticism is my participation in the universe” and “we are the womb in which God is born.”

-ibid, p.156

Now compare all that to the following:

But some days later Felix arrived with Drusilla, his wife who was a Jewess, and sent for Paul and heard him speak about faith in Christ Jesus. But as he was discussing righteousness, self-control and the judgment to come, Felix became frightened and said, “Go away for the present, and when I find time I will summon you.”

–Acts 24:24-25 (NASB)

In the many areas Michaelson visited in the Bible, I think he missed Paul’s association of self-control and righteousness with one possible consequence being judgment. In fact, his quote which relies heavily on Heyward seems so antithetical to how I (and many others) read the Bible, that I don’t recognize Christianity and Judaism in it at all. Michaelson’s and Heyward’s description of this “project” seems more like how Dennis Prager describes the pagan religious landscape before Judaism (and subsequently Christianity) “revolutionized” sexuality to come within the scope of God’s purpose for human beings.

The startling conclusion I’m forced to draw from this is that one of Michaelson’s points in writing his book is to redefine Christianity and Judaism in a radical manner such that it actually reverses the “sexual revolution” God introduced to the ancient Israelites at Sinai, a revolution that has been a hallmark of the covenant community of God…at least until now. I hate to put it this way, but it’s as if Michaelson is advocating for a restoration in how human sexuality was incorporated into pagan worship…and he, or at least Heyward, wants it in the Church (or some churches).

When Michaelson says the “erotic within Christian traditions,” what eroticism has a valid place in Christian tradition? Both Christian and Jewish tradition confine eroticism to the bedroom of the (male and female) married couple, and to the best of my knowledge, that hasn’t changed in the history of both religions…that is, until now.

Here’s the other major point I think Michaelson wants to bring home to his readers and I believe it connects to the first:

At this moment, there are people who are contemplating ending their lives because they believe their sexuality to be a sin, a flaw in the fabric of their soul, or perhaps a curse from God. Misled by a cruel misreading of a handful of biblical verses, they miss the much more important messages of many others: that love is sacred, that God does not want us to be alone. That justice and compassion are Divine mandates. That every human being is created in the image of God, and that the way we love is one of the paramount expressions of that likeness.

While you come to the last pages of this book, they may be coming to the last hours of their lives. That is why, if we are religious, we cannot consider the words of a sacred text dispassionately, or fall back on familiar teachings we’ve heard. There is death around us, and even when there is not physical death, there is unconscionable spiritual suffering. It is present in your church pews, when a friend of yours feels excluded or marginalized. It is a your family table, in the hearts of the uncle who never married, or the girl who prefers boys’ clothes to dresses.

-Michaelson
Chapter 18: “For nothing in creation can separate you from the love of God”

Hopefully, I won’t be guilty of using a cheap shot in what I’m about to say, but the bare bones of this message seems to be that if we religious people won’t support, normalize, and sanctify homosexuality in the Church and Synagogue by interpreting the Bible as Michaelson does, we are directly or indirectly responsible for the deaths of any gay people who feel excluded or marginalized from religious community. From Michaelson’s point of view, we really have no choice. Either we comply or we have the blood of who knows how many gay Christians and religious Jews on our hands. We are powerless to disagree unless we don’t care about whether gay people live or die.

Except, as I’ve said in my reviews of Parts One and Two of the Michaelson book, I don’t believe this author has successfully made the point that the Bible actually supports inclusion of same-sex romantic/erotic relationships on par with opposite-sex marriages. To repeat myself (yet again) the Bible does not presuppose such relationships. The only thing Michaelson has to stand on is his assertion in Part One that the Bible describes broad general principles of love, justice, and compassion, but as we dig into the specifics of the Bible, that doesn’t mean permissiveness to the extreme that there are no moral standards and, as they used to say in the 1960s, “if it feels good, do it.”

Connecting the latter point to the former, if we don’t provide absolute inclusiveness of the LGBTQ community into the body of faith up to and including accepting the sort of philosophy and practice advocated by Heyward and others by eroticizing Christian (and Jewish) tradition, the consequence is the suicide or extreme spiritual and psychological trauma of LGBTQ people who strongly desire to function as devout members of Christianity and Judaism.

Gee, not much of a choice, there. Sorry if that sounds snarky, but Michaelson really does know how to paint his readers into a corner.

I wouldn’t react this way if Michaelson’s central message was simply to be treated as an equal participant in the Church or Synagogue, but in citing and praising Heyward, he reveals (apparently) that what he actually is seeking is something much more

So we either concent to eroticize the church by agreeing that a lesbian’s “eroticism is [her] participation in the universe” and “[lesbians or women in general] are the womb in which God is born”, spinning the clock backward thousands of years in the process and not in a good way, or we face the accusation that we are heartless, cold-blooded, and guilty of causing harm and even death to other human beings.

Except there are liberal Christian denominations and branches of Judaism that already accept gays with open arms. Religious gays are denied nothing as far as a venue for worship and communities of faith go. Such churches and synagogues (well, one synagogue) exist even in my own little corner of Idaho. Marriage equality was recently legalized here by Federal court order, so gay couples can be both legally and religiously married in my community.

Looking at it from a civil and secular point of view, if two adult people want to enter into what amounts to a contractual and legal relationship such that they acquire certain privileges, rights, and responsibilities to each other, that’s fine with me and it’s probably a good idea. I’m not completely heartless or unmindful of a man who wants to visit his spouse – partner – significant other of the same-sex who is hospitalized, or the requirement to put your partner on your medical insurance, or to make them a beneficiary of your life insurance policy. It shouldn’t matter if two adults want to legally acknowledge each other as family and have the same legal definition of what we consider “traditional marriage”.

But that’s the law of the land. America isn’t a “Christian nation” in that the government doesn’t have an “official religion” it supports or requires its citizens to join. Thus, as a wholly secular nation, it can make whatever laws it sees fit for the benefit of its citizens, even if those laws conflict with the moral and ethical structures of the various religions that operate within our nation. I’d start objecting if the government started making laws that directed said-religions to violate their morals and ethics in order to serve secular progressive social priorities, but I guess that’s what they mean when they say “separation of church and state”.

If the judiciary and the legislative branches of the government want to legalize such same-sex relationships, I can hardly complain from a religious standpoint (though I suppose I could complain from the perspective of “taxation without representation” if I’m expected to financially support such legislation, though I don’t see how that would actually take place so far) even if some part of me feels uncomfortable at the imposition of the priorities of various social and political groups.

But I don’t know what to do about the gay people who experience exclusion by their religious communities. I could say (as I suggested above) that they could join more accepting and affirming churches and synagogues, but some people are born into families who are Evangelical or Orthodox and a lot of their identity flows from those communities and traditions. If those traditions do not support gay inclusiveness and you happen to be a gay person who is also a Fundamentalist Christian or Orthodox Jew, what do you do? You don’t want to give up your particular religious orientation and you believe you can’t change or give up your sexual orientation.

I don’t have a pat answer for that one, but I do think there are alternatives to either suicide or the forcing all churches and all synagogues everywhere to accept an interpretation of the Bible they find morally and exegetically unsustainable. I don’t experience myself as heartless or cruel, but I cannot accept responsibility for someone’s depression or suicidal feelings (or suicides) simply because I don’t accept Michaelson’s interpretation of the Bible and Heyward’s sexualization of the Church via “Queer Theology.”

I’ve made numerous attempts at understanding the Bible in a way that accepts the normalization and inclusiveness of gays in the community of faith, but regardless of the books, websites, blogs, and discussion boards I’ve sampled, the arguments are all the same and sadly, they are all wanting. I do believe we should respond to the gays in our communities by treating them with dignity and compassion, as we would treat any other person, but that doesn’t change what the Bible says (and doesn’t say), and that doesn’t change God.

I’ll be publishing an “extra meditation” as a sort of “aftermath” to this series of reviews later today.

Addendum: To learn more about Queer Theology including how it is radically different from normative Christian (and Jewish) theologies, see the Vice.com article Queer Christ: A Primer on LGBT Theology or visit QueerTheology.com.

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God vs. Gay? The Religious Case for Equality: My Review of Part Two

November 3, 2014 James Pyles 35 Comments

I mistakenly thought Jay Michaelson’s book God vs. Gay: The Religious Case for Equality consisted of only two parts, with Part One being a general appeal for acceptance of LBGTQ people into religious community based on general principles loosely derived from the Bible, and Part Two refuting the various Biblical prohibitions against same-sex sex in scripture. However, I missed Part Three, which seems to be (I’m still reading it, but I finished Part Two) a presentation of the different studies “proving” that same-sex relationships, marriage, and parenting are not only beneficial to society as a whole, but sometimes are superior to opposite-sex relationships (on p.116, Michaelson cites a study supporting same-sex parenting as superior to opposite-sex parenting, and while he says it’s important for a child to have two parents, the sexual identity and orientation of the parents is irrelevant).

I probably won’t write a formal review of Part Three only because it has virtually no bearing on the topic at hand [since originally writing this blog post, I changed my mind and wrote a review of two chapters in Part Three…see my final note below], which is the question of whether or not the Bible can be correctly interpreted as supporting marriage equality and the admission, normalization, and sanctification of same-sex relationships within the Christian and Jewish communities of faith. What secular social studies say about various aspects of gay relationships cannot answer that question, they only answer how same-sex relationships may be integrated into the larger societal milieu.

Before continuing here, if you haven’t read my review of Part One of Michaelson’s book, you might want to pause, click the link I just provided, and have a look.

Part Two is made up of seven chapters, the first (Chapter 7) called “Leviticus.” I’ve addressed this topic before, including the Hebrew word “toevah” which is often translated as “abomination,” a term applied to male-to-male sexual contact and to eating shellfish, at least according to the Torah of Moses and as applied to the ancient Israelites. Rather than “re-inventing the wheel,” so to speak, please read my blog post Leviticus, Homosexuality, and Abominations which covers the Leviticus prohibitions against homosexuality and what they really seem to mean.

I should also say that Chapter 8: “Sodom,” is correct in stating that the story of Sodom and Gomorrah is indeed a chronicle of the sin of “inhospitality” more so than homosexual rape. The fact that Lot offers his virgin daughters to the mob, being a pretty confusing response, is an indication that there’s more going on than uncontrolled homosexual lust. However, this is hardly any sort of justification for any form of sexual violence, whether directed by a man against a woman or a man against another man. No, Michaelson isn’t advocating sexual violence, but citing the “Sodom” incident is something of a red herring since it has no relationship to our modern conceptualization of homosexuality.

Chapter 9 “The Gospels” is an interesting case. Jesus didn’t talk about homosexuality. But why should he? What did Jesus preach? What was his central message?

Repent, for the Kingdom of Heaven/God is at hand.

–Matthew 3:2; 4:17; Mark 1:15

Jesus didn’t come to overthrow the Law and to create a new religion (and although Michaelson is Jewish, he has a pretty traditional view of Christianity, the same view Christianity has of itself). He came to re-establish devout observance of the Torah for Israel, which would have to start with repentance, because he had come to inaugurate the beginning of the New Covenant (see Derek Leman’s blog post A Closer Look at Matthew 5:17 for an “in-a-nutshell” look at how Jesus didn’t come to abolish the Law but to fill it).

In the same chapter, Michaelson brings the story of the Centurion and servant into play (see Matthew 8:5-13; Luke 7:1-10). If you are unfamiliar with this event, a Centurion asks Jesus to heal his male servant and displays great faith by saying if Jesus just declares the servant healed without even going to the Centurion’s home, the Centurion knows he will be healed.

The Greek word used to describe the servant is “pais” or “boy companion” not “daulos” or “slave”. In the Roman world, it was not uncommon for a Roman citizen to have a slave, usually an adolescent boy, as a servant for a number of activities including sexual, since in Roman law, it was not forbidden for a citizen to penetrate a non-citizen or slave. That Jesus didn’t complain about this practice is supposed to be proof that he didn’t have an issue with homosexual relationships.

On the other hand…

But He answered and said, “I was sent only to the lost sheep of the house of Israel.”

–Matthew 15:24

Jesus didn’t come at that moment in time to rehabilitate the world. He came to rehabilitate Israel. Later, as the inauguration of the New Covenant continued to progress through history, the rehabilitation of a remnant of the people of the nations would begin to take place through Israel. Since Michaelson doesn’t view Christianity or the teachings of Jesus through a Messianic lens, this aspect of the impact and timing of the New Covenant would have escaped him, thus his misunderstanding of why Jesus didn’t have to care about a Roman centurion and his boy slave/companion.

If, on the other hand, Jesus had discovered this sort of relationship or any other form of sexual immorality among his people Israel, the Master’s response would have been quite different.

I know what you’re thinking. You’re thinking about John 8:1-11 where Jesus “changed the Law” about adultery and gave the woman caught in an adulterous relationship a free pass. But did he?

I won’t quote the text here, but the Torah states that anyone caught performing a violation of Torah with terminal consequences had to be brought before the Sanhedrin (see Leviticus 20:10). A trial would have to be conducted, witnesses called, and only two or more eye-witnesses could condemn the woman before the court. Only then would the court pronounce its sentence of death, and only then would the eye-witnesses lead in the stoning of the convicted woman.

None of that happened. Instead, these thugs dragged the accused woman in front of Jesus and only as a way to trap him in speaking against the Torah. It didn’t work and the trap having failed, the accusers dropped their stones and left. Since Jesus wasn’t a witness to the affair and since he wasn’t the appropriate “court,” according to the Torah, he was in no position to condemn her. But no one asked him about any legitimate cases that had come before the Sanhedrin and what he thought of their verdicts (For a more detailed description of this event and its background, see the article “Woman Caught in Adultery” by D. Thomas Lancaster in the Fall 2014 issue of Messiah Magazine, pp.10-13).

The only other thing I found in that chapter even remotely relevant was Michaelson’s treatment of “eunuchs” and how he considers those who were “eunuchs by choice” not just as celibate, but specifically attracted to men and not women. However, at best, Michaelson is being speculative with just a very small amount of evidence and a great deal of agenda to support.

Chapter 10: “Romans” was very contradictory. Michaelson, on the one hand, says Paul (and all of his peers…and everyone in his period of history) had no concept of “sexual orientation” and thus Romans 1:26-27 could not possibly be applied to “loving same-sex relationships”. On the other hand, if that’s true, then nothing in the majority of the New Testament could be used to support said “loving same-sex relationships” either. You can’t have it both ways.

He did make a good point about people being “given over to their lusts” since someone “naturally” oriented to love/want sex with a same-sex partner isn’t given over to some desire and activity they’re already involved with. But he makes a mistake, a big one:

This is not exactly a celebration of sexual diversity. However, even before we turn to the language of verses 26 and 27, their context should be clear. Paul is not preaching that homosexuality is a sin — he is preaching that some form of illicit homosexual behavior is a consequence of sin. Whatever sexual behavior Paul is writing about, it is the symptom, not the cause, of the Romans’ failure: the Romans turned from God, and therefore (dio) God gave them over to sexual immorality (Rom. 1:24). This is like a parent telling a child, “If you don’t wear your jacket, you’ll get a cold.” Obviously, getting a cold is not desirable, but it’s not a sin. The real sin is not wearing a coat, or, more generally, not being careful.

-Michaelson, p.80

Here Michaelson attempts to totally disconnect behavior from consequence, as if what the type of consequence had nothing to do with the behavior that precipitated it.

Does he imagine that turning from God and engaging in pagan practices had nothing to do with sexual sin? If a person is struggling with a sin but refuses to give it up, then God can and likely will turn the person over to that specific sin, give them enough rope to hang themselves, so to speak, until (hopefully) they experience such discomfort from the sin that they will be motivated to give it up, repent (remember Christ’s central message), and return to God.

If a person is a member of the community of faith and struggles with alcohol or drug abuse, refuses to seek help or even to attempt to repent, then God could turn them over to that behavior until the consequences began to pile up, which (again, hopefully) would act as a motivator for the person to give up their sin, repent, and return.

Using Michaelson’s model of disconnected sin and consequence, it would be like saying to the drug abuser, “because you continue to abuse drugs and worship foreign gods, you will have to wear an umbrella on your head until you’re ready to repent.” No, the actual statement would go something like, “because you continue to abuse drugs and worship foreign gods, your drug abuse behavior will go out of control and your body and spirit will deteriorate until you either die or stop your sinful behavior and repent.”

When all else fails in this part of his book, just like Part One, Michaelson reverts to…

In the words of Rev. Michael Piazza, “From dogs to dolphins, same-gender sexual attraction is a reality. What is ‘natural’ for one individual may be a direct violation of another’s nature.”

-ibid, p.83

Except people are not dogs or dolphins. We are the only living beings created in God’s image (Genesis 1:27). Animals aren’t held morally accountable for their actions because they don’t have the unique calling of human beings, therefore, citing “natural law” to explain that if a male dog humps another male dog, then it’s OK for two men or two women to have sex as part of nature doesn’t cut it. There’s a difference between the broken nature of the universe and God’s plan for the redemption of that universe through Israel and thus through the redeemed remnant of the nations.

Chapter 11: “Corinthians and Timothy” seems to be another case of saying that whatever Paul is prohibiting, it can’t possibly have anything to do with what we now consider “sexual orientation” and “loving same-sex relationships”. If that’s true, than any commentary on Paul’s opinions and beliefs are moot. If Paul is condemning same-sex sexual contact within the context of pagan worship practices, it’s still same-sex sex. We have no evidence of any “loving same-sex relationships” as we understand them (or as we’re told we should understand them) in the world today, particularly within the ekklesia (assembly, body) of Christ (Messiah). So we have no template for understanding same-sex sexual contact other than the pagan worship context, which apparently, has nothing to do with what’s going on in the modern world (though some might say otherwise).

In Chapter 12: “David and Jonathan,” the shocker for me is that Michaelson actually has a go at the relationship of Ruth and her mother-in-law Naomi. For him it seems inconceivable that two women could be so close and so devoted to each other that there wouldn’t be a sort of “romantic” and even possibly “sexual” relationship between the two. Except we see absolutely no indication of such a relationship. It’s as if Michaelson can’t imagine two people of the same-sex being very close and sex and romance not playing a part.

Frankly, my wife is very close to my parents but I can’t in any way shape or form think of their relationship as romantic let alone sexual. Michaelson has definitely introduced another red herring here.

David and Jonathan as lovers. I’ve heard this one before. Even Michaelson doesn’t believe David is gay based on his relationship with Bathsheba and his multitude of wives and concubines.

The only thing I didn’t see coming was Saul accusing Jonathan of having a sexual relationship with David:

Saul knows it too. When David fails to appear at court for a feast, Jonathan makes an excuse for him. Saul replies, enraged: “You perverse and rebellious son! Behold, I know that you have chosen the son of Jesse to your shame, and the shame of your mother’s nakedness! For as long as the son of Jesse lives on the Earth, you and your kingdom will not be established” (I Sam. 20:30-31). The second line in Saul’s admonition frames Jonathan’s action in dynastic terms — but the first is clearly sexualized. Jonathan has chosen David to his shame — the Hebrew root is “bushah.” As if that weren’t clear enough, Saul emphatically calls Jonathan “perverse” and adds that his love affair with David is to the “shame of your mother’s nakedness” “ervat imecha,” a term that unambiguously refers to sexual sins.

-Michaelson, pp.98-9

Not knowing Hebrew (and Michaelson may have been counting on the majority of his readers not having access to the original language) I can’t adequately respond to Michaelson’s interpretation, but even if all this is true, Saul defines a sexual relationship between Jonathan and David as “perverse” and a “sexual sin,” and assuming that Saul’s understanding of the Torah is accurate, this transaction doesn’t support and justify same-sex romantic and erotic relationships, it condemns them.

We know that David committed other grave sins including sexual sins and that he ultimately paid for them, so even if Michaelson is accurate, the case he makes doesn’t necessarily support his cause.

Of course, even Michaelson realizes he’s guessing and can’t be sure of his conclusions, at least up to a point:

At the very least, surely we would all agree that what Jonathan felt for David can be described as a romantic love with erotic overtones.

-Michaelson, p.101

I don’t have to agree with that and, as I said, if it’s true, it doesn’t represent Biblical support for gay relationships. Add to that Michaelson’s previous statement that sexual orientation wasn’t understood as such in ancient times, and maybe we can’t compare whatever did or didn’t happen between David and Jonathan to same-sex relationships today. I think Michaelson is overextending his examples to make his point or to force his point.

Part Two ended with Chapter 13: “Sexual diversity in Christian theology,” in which he describes, from his unique perspective, how the Bible has been misinterpreted by the Church to be “anti-gay”. Actually, I completely agree that the so-called “Church fathers” did unspeakable violence to the Biblical text, particularly in reinventing the Bible as a non-Jewish document and transforming the Jewish Messiah into a Goyishe Prince. It’s quite possible that the early Christian “luminaries” also doctored their interpretations to magnify prohibitions against homosexuality.

But I don’t really care about what Gentile Christianity did to the Bible if, removing their influence, we can’t see the Bible undeniably supporting and affirming man-to-man and woman-to-woman romantic and erotic relationships due to in-born traits, and that those relationships were accepted and normalized in ancient Biblical Judaism and Christianity (and I say “Biblical Christianity” with the understanding that in the days of the apostles, Jewish and Gentile disciples of Messiah were practicing a form of Judaism).

Michaelson criticizes any anti-gay statements or reforms issued by “the Church” (which for much of its early history was represented by the Roman Catholic Church) and celebrates more recent events in socially and politically liberal (i.e. “politically correct” or “progressive”) churches:

In contrast, there have been openly gay priests in the Episcopal Church since the 1970s, and surveys show that 75 percent of U.S. Episcopalians think that gays can be faithful Christians.

-ibid, p.108

And yet the actions and beliefs of the Episcopal Church can’t automatically be assumed to represent the desire of God for human beings in the ekklesia of Messiah.

Michaelson attempts to show that churches that repress homosexuality within their walls promote an increase in sexual and other sin:

As we have already mentioned, evangelical megachurch leader Ted Haggard (now making a comeback) had a multiyear relationship with a drug-dealing male prostitute. Rev. Paul Barnes, pastor of a Denver megachurch, had numerous affairs with men. Pastor Eddie Long has recently been accused of sexually abusing several teenage boys. And as we’ve already noted, George Rekers, cofounder of the Family Research Council, hired a male prostitute to accompany him on a trip to the Caribbean. Eros repressed is eros distorted, so it is no surprise that so many of the most vocal anti-gay voices are themselves…gay.

-ibid

According to Michaelson, the answer to all of this messy sexual business is to open the doors of all the churches everywhere and accept, affirm, and support all gay people and all gay relationships. If the church stops calling homosexuality a sin, then gays in the Church won’t have to hide who they are and men like Haggard, Barnes, and Long can function perfectly well in their churches as openly gay Pastors.

But if Eros repressed is Eros distorted, what does that mean for the concept of sexual sin in general? Michaelson’s assumption is that if you stop forbidding or repressing something, then it becomes a normal and natural part of the religious environment. Long is accused of having sexual contact with teenage boys. Assuming these boys were under the age of 18, doesn’t that belong in the area of child abuse? I know Michaelson is refuting the idea that homosexuality can involve an adult having sex with a minor, and I’m not suggesting that such a “slippery slope” necessarily exists, but once sexual boundaries start to loosen and become “fuzzy” in the church, how much control will anyone have about where those boundaries are “reset.”

Yesterday, I posted my review of David Hall’s article for Messiah Journal and I think Hall hits closer to the mark. Thematically and purposefully, the Bible may not forbid or prohibit what modern society considers consensual, same-sex erotic and romantic relationships but it definitely doesn’t support them either. I’ve thrown (in my opinion, anyway) enough “reasonable doubt” into Michaelson’s interpretations and assumptions to conclude that he hasn’t successfully made his point or adequately supported his position, thus, at best, there is insufficient Biblical evidence to warrant treating same-sex relationships in an identical manner as opposite-sex relationships within the context of Christianity and Judaism. The scriptural template for romantic/sexual relationships as part of God’s plan remains one male and one female in marriage.

While Michaelson may be correct in saying that homosexual behavior in the animal world is well-represented, that something is “natural” for animals doesn’t mean God intends that behavior for human beings. How can I explain the overwhelming number of anecdotal reports from gay men and women that they have experienced same-sex erotic attraction since childhood? In an absolute sense, I can’t. However, that doesn’t automatically mean those feelings were programmed into them by God.

We are all born broken in some way. That doesn’t mean we should allow people to remain broken and accept “broken” as natural, normal, and the final expression of God’s plan for human beings. Faith in Jesus is about taking a broken world full of broken people and starting to heal them. When Messiah comes again, he will heal everyone. Until then, all we can do is the best we can to facilitate our healing in whatever way we happen to be hurt.

I’ll be publishing an “unofficial” review of a small portion of Part Three of Michaelson’s book in tomorrow’s “morning meditation” and then an “extra meditation” later that same day as a “tying up” or conclusion to this project.

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A Review of David Hall’s “Homosexuality and the Torah”

November 2, 2014 James Pyles 18 Comments

I have experienced same-sex attraction for most of my life. When I was seventeen years old, I embraced a gay identity. Almost ten years after I came out, I saw the pain that this addiction was working in my life. I sought help from Outpost Ministries, a Minneapolis-based ministry that helps men and women find freedom from unwanted same-sex attraction.

-David Hall
“Homosexuality and the Torah,” p.59
Messiah Journal, Issue 117/Fall 2014

This is something of an interlude between my first and second review of Jay Michaelson’s book God vs. Gay: The Religious Case for Equality. I’ve still got about sixty pages to go (as I write this) in the Michaelson book, but Hall’s article is only eight pages long (nine if you include the endnotes) so I shot through it a few days ago. As it turns out, Hall answers many of Michaelson’s points on homosexuality and the intent of scripture. It’s not a complete hand-and-glove fit, but it’s close. And Hall’s commentary has the advantage of being written by a person who has “been there,” meaning his opinions should have greater credibility than mine since I’ve never experienced “being gay.”

In his article, Hall uses the acronym “SSA” for “same-sex attraction” rather than the more “socially licensed” labels for the LGBTQ community. His footnote for the term (p. 67) states:

I use “SSA” to describe the emotional and physical attraction to members of the same sex. The term “homosexuality” includes the socio-political self-identification as gay or lesbian predicated on those attractions.

Hall says that two years after seeking help, he was “reasonably healed” to where he could begin working for Outpost Ministries and continued for six years to work on his own healing while helping others seeking help from the ministry to do the same.

I know this is going to push a lot of noses out of joint, particularly those advocates for full inclusion of the LGBTQ community into the church and synagogue, but this is the other side of the coin, so to speak, this is the life that stands opposite those such as Jay Michaelson and Matthew Vines.

I can’t speak for Hall and certainly not for Michaelson and Vines. As I said above, I don’t have a “gay experience”. I don’t know what it’s like to have those feelings or to live that life, in or out of the closet. Like Hall, I don’t have all the answers (p.60), but maybe there is an answer, even if it’s not the one that sells books and makes popular stories in social and news media.

One difference between Hall and other, similar commentators is that he’s addressing this topic from a Messianic Jewish perspective, rather than a traditional Christian viewpoint. The key in all this is that Christianity generally dismisses the Law but in doing so, has also done away with obeying God from a physical/bodily as well as spiritual manner.

I don’t know if I entirely agree since Christians, at least in more conservative denominations, tend to provide strong support for physical purity and marital fidelity, at least on the surface. I don’t see why that wouldn’t extend to purity in the sense of not only marital fidelity but exclusively heterosexual romantic/erotic relations.

However…

I have seen that the church suffers profound confusion about what it means when the Bible says that God created us male and female. I have seen the ramifications of a “freedom from the law” theology.

-ibid, p.66

But the churches Hall seems to be referencing are those on the more socially and politically liberal end of the spectrum.

The ELCA and PC-USA recently approved ordaining openly gay clergy and affirming same-sex marriages. In their debates I saw that the discussions never focused on what the Word says but on the feelings of various groups: “Don’t make people feel unwelcome in the PC-USA” or “I love being Lutheran, but I’m gay — don’t kick me out” were common refrains.

-ibid

This is more or less the argument in Part One of Michaelson’s book, a focus on feeling rather than the Word. Of course, Part Two of the book does address “what the Word says”, both from a Christian and Jewish point of view, but Hall addresses that as well.

I consider the following paragraph to be the core of Hall’s article:

You may have noticed that in our discussion of homosexuality, I did not mention the Torah’s prohibitions against the behavior in Leviticus 18. I made my appeal not from prohibition but from created intent. This approach helps us see that God’s law is not simply a list of cold rules but boundaries directing us into holiness, righteousness, and life. Why does God prohibit homosexual behavior? Because he is jealous for his image on the earth as reflected in male and female.

-ibid, p.64

Hall’s opinion is similar to my own. Even if we were to completely dismiss all of the apparent Biblical prohibitions against homosexual behavior, we absolutely do not see a normalization of “loving, monogamous same-sex romantic/erotic relationships” in the Bible. In one of the chapters in Part Two of his book, Michaelson attempts to make a case for such a “normalization,” at least to a degree by citing not only David and Jonathan’s friendship but the relationship between Ruth and her mother-in-law Naomi. I’ll issue my response in more detail in a later review, but even Michaelson admits that “sexual orientation” as such was not understood (or experienced) in ancient times, thus using those friendships (and any sexual component implied is highly questionable) in support of normalization of gay relationships in the church and synagogue today is sketchy at best.

Hall continues:

Have we then implied that a person experiencing same-sex attraction is condemned by God? Absolutely not! We have, I hope, shown that there is more going on underneath same-sex attraction than either rebellion or genetic predisposition…

…The opposite of homosexuality is thus not heterosexuality but righteousness. The question regarding SSA is not “Can I be gay and a follower of Yeshua?” but rather “Can I disagree with God about who he made me to be and still truly be Yeshua’s disciple?”

-ibid

So why do gay people experience their sexual orientation/identity as such an immutable quality? From Hall’s viewpoint, it’s just another sign of “brokenness” in the world and in human beings among all the other ways people are broken spiritually. The very concepts, as Michaelson has confirmed in his book, of sexual orientation and sexual identity have been created quite recently in human history. While we have a long record of homosexual sex, what it meant “back in the day” can’t be compared to what we call it in the modern world.

What if we’re seeing a “power surge” of “sexual diversity” not because the people who once would have hidden who they were, maybe for all their lives, are being given permission to “come out of the closet” by an increasingly “progressive” society, but because our world is becoming increasingly permissive of many sins once treated as strict taboos, including sexual sins, and including those sexual sins (at least in their physical expression) identified as sexual “orientation” and “identity”?

Like Michaelson, I can’t really prove my points, but if looked at through a spiritual and Biblical lens rather than with what Hall calls “the fruit of cheap grace,” it makes more sense.

Like I said, it’s not a perfect fit. There are men and women who try for years to change, to become attracted to the opposite sex as their primary or exclusive object of romantic and erotic love, but who continue to fail. For many, that is proof that sexual orientation is innate and immutable in human beings, with some minority human population being same-sex attracted. For others, it’s a sign of just how far we have morally fallen, and perhaps a sign of the “spiritual warfare” being directed at the world as the time of Messiah’s return draws near. The spirit of humanity is so wide open to all manner of injury and damage, that it never occurs to us (and in some circles it is forbidden to mention it) these so-called “normal” and “natural” attractions and behaviors are a sign that something is seriously wrong.

After seven years of working through my issues, choosing to live beyond my same-sex attraction, I do not see myself as a gay man anymore. God brought enough healing to my life that, in September 2013, I was married to a beautifully feminine woman who does not see me through the lens of same-sex attraction. She sees me as a man perfectly made for her.

-ibid, p.65

Hall makes many good points in his small article and I’ve only touched on a few of them here. If you are convinced that the LGBTQ community should be fully included in the body of faith, then nothing in Hall’s article is likely to change your mind and you probably will just become angry at Hall and at me. If you are a traditional Christian or devout Jew, you are likely to praise Hall and continue to condemn Michaelson, Vines and others, even though Hall says God does not condemn them, at least not any more than anyone else trapped in a life that God did not choose for them. I’m not writing this to beat up gay people, whether they’re in religious community or not. I’m trying to understand what God is really saying and doing, and since I’m only human, that isn’t always easy for me.

I’ve struggled with the inherit nature of humans being created as Male and Female, as complementary physically and in many other ways, as helpmates standing opposite one another, and also having a long line of gay people saying that they were born that way, that being gay is natural, normal, and part of God’s plan, and that it’s cruel and bigoted to ask them to change what is unchangeable.

But if they weren’t “born that way,” at least as part of a God-sanctioned process, then what?

How much pain, suffering, and injustice exists in the world today that we seem helpless to change? The list is endless. What’s the cause in a God-created world? Man’s fall from grace at Eden. The world changed in a fundamental way such that the universe actually started operating differently, where disobedience became possible and much more likely than it was previously, and where even death existed in a way that was previously impossible.

What if one of the things that changed is the fundamental way that sex and attraction works? I agree, I’m proposing a big of “what if,” but it makes more sense than God forbidding same-sex sex and then creating human beings who are designed to desire same-sex sex/love. The way people experience sex and love has been twisted into just about anything you can imagine. The list of sexual fetishes we have categorized is astounding. But God also gave the Torah and the whole of His Word, the Bible, not as a cold list of “do’s and “don’ts” but as boundaries and expectations, a plan of God for human beings and specifically human coupling, of being created male and female.

The Bible in no way presupposes the normalization of same-sex love/sex in the community of faith. I’m sure many will disagree with me, particularly because I lack a rock solid alternative for addressing what Hall calls SSA. But I can’t “interpret” the Bible so radically that I see something that is not written on any of its pages. I don’t see modern homosexual relationships, let alone marriages, sanctioned and sanctified by God. I don’t see a path to making them sanctioned and sanctified that can be derived or inferred from the scriptural text.

That’s as far as I can take this little interlude. I’ll publish my review of Part Two in tomorrow’s “morning meditation” and then on Tuesday, will publish Part Three’s “unofficial” review, and later on, a final conclusion based on Torah study.

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Messianic Jewish Shabbat Observance and the Gentile

October 31, 2014 James Pyles 16 Comments

It is appropriate for Gentile disciples of Yeshua to participate in Jewish prayer. After all, the Temple in Jerusalem is to be called “a house of prayer for all peoples” (Isaiah 56:7). Yeshua did not come to create a separate religion for Gentiles with different prayers.

-Aaron Eby
Chapter 2: Prayer in Jewish Space, p.33
First Steps in Messianic Jewish Prayer

I mentioned in my previous blog post My Personal Shabbos Project that I was planning an undertaking for two Sabbaths in November (the first is just a week away as you read this) to actually do my best to authentically observe Shabbos. The family will be away, so I’ll have the ability to construct my observance without offending anyone or intruding on “Jewish space” as a goy.

To that end, I mentioned a couple of resources I’d be studying: The Sabbath Table and Aaron Eby’s aforementioned First Steps in Messianic Jewish Prayer.

I’ve been looking through Eby’s book and in the second chapter, I came across a section called “Gentiles and Jewish Prayer”. The quote at the top of the page is taken from the first paragraph in that section. It sounds very supportive, encouraging, and inclusive. This is the second paragraph:

Nonetheless, there are issues and boundaries that must be considered when a Gentile chooses to participate in Jewish prayer services. In the same way, the “house of prayer for all peoples” had distinct areas through which men, women, Jews, Gentiles, and priests could enter and different ways in which they could participate.

-ibid

This was certainly true in the time of Herod’s Temple, and I can imagine, relative to Gentiles, it was also true in the time of Solomon:

Also a gentile who is not of Your people Israel, but will come from a distant land, for Your Name’s sake — for they will hear of Your great Name and Your strong hand and Your outstretched arm — and will come and pray toward this Temple — may You hear from Heaven, the foundation of Your abode, and act accordingly to all that the gentile calls out to You…

–1 Kings 8:41-43 (Stone Edition Tanakh)

The key phrase for me is “and will come and pray toward this Temple…” I don’t have any command of the Hebrew, so I don’t know really what “toward this Temple” is supposed to indicate. Were the gentiles to stand outside the Temple and pray in its direction? King Solomon doesn’t seem to be saying that gentiles anywhere on earth could just face Jerusalem, because he speaks of gentiles traveling to Israel because of God’s great reputation.

Most Christian English language Bibles use the word “toward” although the International Standard Version says “facing,” and both the Jubilee Bible 2000 and the Douay-Rheims Bible say “in this house” and “in this place” respectively. Put together, I get the definite impression that gentiles weren’t expected to enter any part of the Temple’s grounds when Solomon was King. At least in Herod’s Temple, there was a court of the Gentiles.

About the ninth hour of the day he clearly saw in a vision an angel of God…

Cornelius said, “Four days ago to this hour, I was praying in my house during the ninth hour; and behold, a man stood before me in shining garments…

–Acts 10:3, 30 (NASB)

Cornelius the centurion was the quintessential God-fearer. Luke says that he was a “devout” man, indicating some level of Torah observance.

-D. Thomas Lancaster
“Cornelius, the God-Fearer of Caesarea,” p.18
Messiah Magazine, Fall 2014 edition

Clearly in the days of the apostles, the God-fearing Roman Cornelius had taken it upon himself to observe some of the mitzvot including the set times of prayer. Luke places the centurion praying at the ninth hour which corresponds to between two to three p.m., a time in both the ancient and modern worlds when devout Jews pray the Minchah or afternoon prayers. Exactly what and how Cornelius was praying we’ll never know, but his devotion to God and to the Jewish people got the attention of an angel and subsequently the apostle Peter.

So I agree that Gentiles were always meant to participate in the prayers, and both in the days of Solomon and Herod, we have indications that, as Eby says, there were distinctions regarding the placement of Gentiles in Jewish space, specifically the Temple.

I find this promising and more than a little daunting, which is why, even though ideally Shabbat observance is done in community, it is better for me to observe Shabbos alone, and particularly outside of Jewish space. Frankly, for me to have any sort of “thumbprint” placed upon my Sabbath practice, it’s just easier to do so in my own home.

Not that my home isn’t “Jewish space” since I live with a Jewish wife and daughter, but one of the requirements of my project is that I be alone so that, among other things, I don’t (metaphorically speaking) stomp all over their Jewish space with my big, fat feet. I have no desire to appear more “observant” than the Jewish people I live with, Heaven forbid. My role is supposed to be to encourage them to be more Torah observant.

It should be noted that until Peter and his party of Jewish companions entered Cornelius’s home, the centurion’s environment was composed exclusively of gentiles, so whatever Jewish observances he employed were not impinging on Jewish space. Of course God-fearing Gentiles regularly attended synagogue, but I can only imagine that they didn’t simply just “mix in” with the Jewish crowd but instead, had specific seating arrangements.

Eby in his book agrees with Lancaster and believes the “text implies that Cornelius prayed in what seemed to be a Jewish way” (p.33). Further, Eby says:

There is a delicate balance when it comes to the relationship of Gentiles to Jewish prayer. If the prayer of Messianic Gentiles is to be identical to Jewish prayer, it implies that these Gentiles have become Jews or that they fit into the same legal category as Jews. This is a type of replacement theology. On the other hand, if Messianic Gentile prayer is to be completely different from Jewish prayer, it denies the concept that it is through Israel that all nations connect with God.

-Eby, pp.33-4

Next, Eby speaks of “Blessings in Vain” and “Misappropriation of Identity,” both of which the Gentile (me) encounters in many of the blessings in a standard siddur, which, as Eby states, is “written from a first-person Jewish perspective.”

Fortunately, though I’m not terribly familiar with it yet, The Sabbath Table is written in such a way that it guides the Jewish and Gentile disciples along slightly different paths in the traditional liturgy, so the Gentile doesn’t have to “think fast on his/her feet,” so to speak, when reaching a part of the prayers where the reader is identified as Israel.

I remember encountering this issue in my “Hebrew Roots” days and I eventually learned to either avoid certain “problematic” areas of the siddur, or to broadly re-interpret them as meaning I supported Israel and her people rather than I was Israel.

Eby also suggests substituting “us” with “your people Israel” as a plea for Israel rather than as a request from Israel.

I know all this is going to rub some people the wrong way, but prior to the apostolic era, it was relatively rare for Gentiles to be in Jewish space and particularly to keep the Shabbat unless they were in the process of converting to Judaism or represented that equally rare phenomena (in those days) of being a Gentile married to a Jew.

Going back much further and into the time of Moses, any Gentile who wished to become attached to Israel and be considered a “resident alien” was actually obligated to a significant number of the mitzvot, including Shabbat observance, with the understanding that they would become permanent members of the community as Gentiles and that their descendents, starting at the third generation (grandchildren), would be absorbed into an Israelite tribe and clan (probably through intermarriage) and be considered Israelites; their ties to their Gentile ancestors obliterated.

But as Gentile disciples of Yeshua, we are not considered gerim as such (since Israel is no longer tribal), nor God-fearing Noahides, since all the nations of the earth are obligated to the basic laws of Noah, but we benefit from the blessings of the New Covenant, the promise of the resurrection, the giving of the Spirit (see Acts 10), and the life in the world to come.

Paul’s vision, his “gospel” included Gentiles in Jewish social and religious space and he staunchly defended his position, even in the face of James and the Apostolic Council (see Acts 15), and while his vision died with him, it has been reborn in modern Messianic Judaism.

Boaz Michael, President and Founder of First Fruits of Zion (FFOZ), defines Messianic Judaism in part by saying:

To me, Messianic Judaism is not just a Jewish-flavored version of Christianity. If I was asked to define Messianic Judaism, I would say, “Messianic Judaism is the practice of Judaism coupled with the realization that Yeshua of Nazareth is the Messiah, the New Testament is true, and the kingdom is at hand.”

-Boaz Michael
“Defining Messianic Judaism”
from the Director’s Letter, p.10
Messiah Journal, issue 117, Fall 2014

Boaz didn’t mention Gentiles in his definition of Messianic Judaism, but on pages 7 and 8, he states:

In many ways, the Messianic movement seems to be stuck in a rut, unable to resolve its most basic identity questions. Like one of those endless Messianic circle-dances, we are continually circling around the same sets of questions: Jewish identity, effective evangelism strategies, the role of tradition, the role of liturgy…and especially the role of Gentiles in the Messianic Jewish movement. (emph. mine)

I don’t know if the question of the role of the “Messianic Gentile” in Messianic Judaism is a problem in Messianic Judaism or just my own personal issue. I suppose I’m more sensitive to these matters than most because I’m intermarried, and particularly to a non-Messianic Jew. The divide between me being a Christian and her being Jewish is a well-defined line of demarcation.

Which brings me back to observing Shabbat individually and the “problem” of me being a Gentile and the Shabbat prayers being Jewish.

For example, one line in the traditional after-meal blessing offers thanks to God “for the covenant that [he] sealed in our flesh.” It seems problematic for a Messianic Gentile to say this. But should someone who is not Jewish then say “for the covenant that you have written on our hearts?” To do so would imply that Messianic Jews have only a fleshly covenant, whereas the new covenant that is written on hearts belongs only to Messianic Gentiles, God forbid.

-Eby, p.36

As my long-suffering wife would say, “Oy!”

Eby goes on to say that prayers in a Messianic Jewish synagogue should not be homogenized across the Jewish and Gentile population, and I agree, but that also would introduce a certain amount of “clashing” with one group saying one thing and another saying something completely different at the same time.

I can see the attraction of church only because it is homogenized. Everyone is the same, though I feel sorry for the “Christian Hebrews” in attendance since it is my firm belief that they aren’t “cookie cutter identical” to the Gentile Christian congregation in which they are embedded (I also can see the attraction of a homogenized [Jewish] synagogue environment for Messianic Jews and for the same reasons).

I don’t know how Paul did it. I wish he’d left more detailed instructions.

I remember feeling this sense of dissonance the second time I attended the Shavuot conference at Beth Immanuel Sabbath Fellowship. Although it advertises itself as “Messianic Judaism for the Nations,” within its walls, I experienced a severe case of identity confusion, probably because at that time, I had returned to regular church attendance and didn’t know if I was “fish or fowl”. How could I totally commit to church and still “feel” like a “Messianic Gentile?”

The dissonance damaged my Shavout experience and a few relationships along with it, much to my regret, and ultimately resulted in me bouncing back out of church since in the end, I didn’t have a single thing in common with the people there, at least in terms of theology and doctrine.

But “shoehorning” my way back into Messianic Judaism hasn’t proven particularly easy, either. When I’m just me, studying alone, praying alone (though I haven’t touched my siddur for months now), it’s just me and God and problems of identity and relationship aren’t a problem. God knows who I am and who I am created to be. I don’t know what He’ll think of all my preparations for Shabbat. Maybe He thinks they’re all foolish. I don’t know. If I’m doing this just for me, then I’m doing it in vain. Shabbat only means something if my intent is to honor God.

But dodging through this minefield of a Gentile and Jewish prayer and a Gentile and Jewish Shabbat observance makes me glad I’m doing all this in the privacy of my own home. If I slip or, Heaven forbid, get a little bit to “liberal” with the prayers, the only person who’ll be offended is God, and I’m hoping He’s more forgiving of me than I am of myself.

The Shabbat is supposed to be a delight. So why do I have a feeling of impending dread?

Actually, here’s part of the answer:

Don’t confuse God’s commandments with the traditions of men. Does God actually want such “extra effort” to do things He has never commanded?

Why was Jesus challenged so many times about what He did on the Sabbath? Was it because He was breaking God’s law? Or was it because His actions contravened the traditions men had ADDED to God’s commandments about the Sabbath?

What did Jesus actually mean by “The Sabbath was made for man, not man for the Sabbath”.

I just find something ludicrous in the fact that a refrigerator light can cause such concern and is that kind of thing REALLY what the Sabbath is about? Would applying duct tape to the switch (or disconnecting the light some other way) be pleasing to God or would leaving the light to shine displease Him ?

This is a recent comment on another blog post and it highlights one side of the argument. The other side is me trying to be sensitive to Jewish requirements as a non-Jew choosing to observe one or two Sabbaths using the only template I have available: a Jewish template. In trying to navigate the competing priorities of human beings, I’m letting them suck the joy out of what should be a joyous occasion. Really guys, I’m going to be alone so how I choose to observe Shabbos should be between me and God.

If I were in someone else’s house or in someone’s synagogue, I’d follow the requirements of my host, but in any real sense, my “host” will be God. Like I said, I’m following Jewish tradition to some degree because it’s the template I have available to me, and frankly, Jews have been observing the Shabbat for untold centuries before there were any Christians. You’d think we goyim would recognize by now that the Jewish people are the experts on Shabbat.

I probably won’t be perfect in my observance or meet everyone’s expectations, Jewish or Christian, but why should this be any different than anything else I’ve done or written about?

Uncategorized

Bless the Lord, Oh My Soul

October 30, 2014 James Pyles 2 Comments

I have a question concerning playing music on Shabbat. My uncle is a wonderful guitar player and singer. He writes many songs and aspires to share his music with the world one day. On a recent Shabbat, we were at a friend’s house where many people were singing. I asked him to play, but he declined, saying it was against Jewish law.

I feel this may be stretching the restrictions. For me, I believe that Shabbat is a time to share joy with family and friends. Music is a wonderful way to do this.

I am not seeking to criticize my uncle. I just want to get a better grasp on the concepts, so that I can discuss this point with him in a more educated manner.

From the “Ask the Rabbi” column at
Aish.com

It’s not the question that I’m so much interested in as the detailed answer conveyed by the Aish Rabbi. It speaks very much to my Shabbos Project and the associated feelings of insecurity I’ve been experiencing as the days pass by. The Rabbi’s answer, although not directly addressing non-Jews observing the Shabbat, does tell a beautiful story toward the end, and at the beginning of his response, he explains why Jews observe Shabbat the way that they do. It’s a helpful reply to those who criticize the Jewish people for “man-made traditions.”

I’m copying the Rabbi’s entire response here so you get the full experience of his words. I’ll italicize the quote to make it more readable rather than putting it between “blockquote” tags. Also, as I write this, the Aish website seems to default to “mobile=yes”, so if you’re not on a smartphone or tablet and click the link I provided, the text on their web page will look a little odd.

The Aish Rabbi Replies:

I appreciate the sincerity of your question. Of course there are many beautiful aspects of Shabbat — the candles, the challah, the wine, and the opportunity for family and friends to be together.

Yet these aesthetic elements must not obscure the essence of Shabbat. It is a commemoration of the Creation of the world. Since God created the world in six days and rested on the seventh, in our effort to emulate God we likewise work for six days and rest on the seventh.

The Talmud (Shabbat 73a) describes 39 categories of “creative acts” which we refrain from on Shabbat. These are the 39 powers of creation that exist in the world, corresponding to those acts performed by God (so to speak) in creating the world. Just as God refrained from creative activity on the seventh day, we do likewise. And when we refrain from that which is prohibited on Shabbat, we are, in the truest sense, being God-like.

The job of protecting the Shabbat (as well as other mitzvot) was entrusted to the wisest and most dedicated leaders of the Jewish people, the members of the Sanhedrin. These leaders made certain enactments to protect the uniqueness of the Shabbat experience. One enactment is to not play a musical instrument on Shabbat. This is due to a concern that playing an instrument on Shabbat could lead to fixing an instrument in a way that infringes on one of the 39 types of activity.

If these laws are not respected, then the Shabbat experience is ultimately diminished. And since Shabbat is a cornerstone of Jewish life, this measure was taken to ensure that observance of Shabbat is maintained for all. Further, the enactment was approved and accepted by the entire Jewish nation.

Further, the Sages made no distinction between string and wind instruments. Frequently the Sages will enact a decree that way, because otherwise many people would get confused about what is permitted and what is not.

Music that involves only the body — e.g. singing and whistling — are permitted on Shabbat. All instruments are not.

I would like to share with you a story from pre-War Europe:

In the city of Dinov, Rabbi Tzvi Elimelech would sing the Shabbat morning prayers. As he would sing, he would gaze through the window and see the lush green rolling hills, the flowers splashing color against the deep blue sky. All this would move him to sing with great emotion the “Nishmat” prayer:

“If our mouths were filled with song like the sea is full of water, and our tongues as full of joyous song as the sea has waves, and our lips as full of praise as the breadth of the heavens, our eyes as brilliant as the sun and the moon, and our hands as outspread as eagles of the sky, and our feet swift as hinds — we still could not thank You sufficiently.”

Week after week, the non-Jewish shepherds would hear this song wafting over the country plain. They would stop their work to listen attentively, and many would even walk to the synagogue to hear the rabbi sing.

When the rabbi died, the congregation felt a rupture in their hearts. All week long they mourned, but on Shabbat, which is a time for happiness, they tried to restrain themselves. Yet the cantor, when he reached the “Nishmat” prayer, stopped to swallow a tear.

Suddenly, the entire congregation heard the rabbi’s melody filling the synagogue! Everyone looked out the window to see the non-Jewish shepherds singing the rabbi’s song. (from “Tales of the Chassidic Soul”)

Indeed, music is a great part of Shabbat. That’s why there is a rich heritage of Jewish melodies which add to the Shabbat atmosphere. Many of these songs are printed in the standard Siddur. So while you may miss your uncle’s guitar playing one day a week, remember that he is keeping the Shabbat experience fully alive, as Jews have done, for thousands of years.

I don’t know how to access “Tales of the Chassidic Soul,” but if the story shared by the Aish Rabbi is any indication, it must be a wonderful work and I’d love to get a hold of a copy (Googling and searching Amazon produced nothing).

The effect of Rabbi Tzvi Elimelech singing the Nishmat prayer on the non-Jewish shepherds is, I believe, the exact response many Christians have when hearing the Hebrew prayers, and certainly it speaks to my soul. I remember the first time I visited Beth Immanuel Sabbath Fellowship during their annual Shavuot conference. I arrived early for the event one morning and heard from the rooms in the back, beautiful Hebrew singing. I felt myself drawn to the voices and realized that the men were davening the Shacharit or “morning prayers” in one of the upstairs rooms. I found myself standing beneath the room just listening, not understanding the language, but letting the prayers wash over my spirit. In some ways, it was the highlight of my entire Shavuot celebration that year.

That’s what I’m hoping will happen in some small measure as I attempt to observe a proper Shabbat. As I’ve said elsewhere, I have no command of the Hebrew and I sing like a frog, so I can’t produce anything like the same result as that one morning in Hudson, Wisconsin, but in the absence of any talent on my part, I’m hoping God will fill what is missing inside of me, even as the singing of Rabbi Elimelech filled something inside the shepherds toiling outside the synagogue in Dinov.

The soul of every living being shall bless Your Name, Hashem our God, the spirit of all flesh shall always glorify and exalt Your remembrance, our King.

-from the Nishmat prayer

"When you awake in the morning, learn something to inspire you and mediate upon it, then plunge forward full of light with which to illuminate the darkness." -Rabbi Tzvi Freeman