Joseph Rabinowitz And The Messianic Movement

Joseph Rabinowitz (1837-1899) is one of the most remarkable figures of the recent history of Jewish Christianity. In the Russian town of Kishinev he set up a congregation which is called "The Israelites of the New Covenant". As a Jew who believed in Jesus, Rabinowitz insisted on his Jewish identity; that caused some problems which Messianic Jews of our day are familiar with. In 1888 Rabinowitz said, "I have two subjects with which I am absorbed: one, the Lord Jesus Christ; the other, Israel". This book gives insight into the recent history of Jewish Christianity and the controversial question of the identity of Messianic believers.

This book explores the Pentecostal and charismatic movements, tracing their development and their variety. Hocken shows how these movements of the Holy Spirit, both outside the mainline churches and as renewal currents within the churches, can be understood as mutually challenging and as complementary. The similarities and the differences are significant. The Messianic Jewish movement possesses elements of both the new and the old. Addressing the issues of modernity and globalization, this book explores major phenomena in contemporary Christianity including the relationship between the new churches and entrepreneurial capitalism.

This book is the go-to source for introductory information on Messianic Judaism. Editors David Rudolph and Joel Willitts have assembled a thorough examination of the ecclesial context and biblical foundations of the diverse Messianic Jewish movement. Unique among similar works in its Jew-Gentile partnership, this book brings together a team of respected Messianic Jewish and Gentile Christian scholars, including Mark Kinzer, Richard Bauckham, Markus Bockmuehl, Craig Keener, Darrell Bock, Scott Hafemann, Daniel Harrington, R. Kendall Soulen, Douglas Harink and others. Opening essays, written by Messianic Jewish scholars and synagogue leaders, provide a window into the on-the-ground reality of the Messianic Jewish community and reveal the challenges, questions and issues with which Messianic Jews grapple. The following predominantly Gentile Christian discussion explores a number of biblical and theological issues that inform our understanding of the Messianic Jewish ecclesial context. Here is a balanced and accessible introduction to the diverse Messianic Jewish movement that both Gentile Christian and Messianic Jewish readers will find informative and fascinating.

This monograph analyses almost forty Hebrew Christian institutions - and the ideology of their founders - in nineteenth-century Britain, components of a century-long movement which were to varying degrees characteristic, through identity negotiation, of ehtnic, institutional, theological and liturgical independence.

Agues for the irrevocable election of Israel and a bold, bridging role--between Judaism and the Gentile church--for the Messianic Jewish movement.

Enlightened essays fill the pages of this tribute to MoisheRosen. Using evangelism, ethics and eschatology as dividing sections, Jewsand the Gospel at the End of History produces profound insights of the besttheologians, exegetes, and historians who especially understand theJewish-Christian tensions. Many Jewish, Messianic Jew, and Christian issues areseamlessly broached in this volume and are woven together expertly andbeautifully. There are no easy solutions and this book can attest to thesensitivities of Jewish-Christian dialogue, but this book does a great serviceto the reader to bring them to a greater understanding of how, what, and why ofevangelism, ethics, and eschatology.

The good news (euangelion) of the crucified and risen Messiah was proclaimed first to Jews in Jerusalem, and then to Jews throughout the land of Israel. In Jerusalem Crucified, Jerusalem Risen, Mark Kinzer argues that this initial audience and geographical setting of the euangelion is integral to the eschatological content of the message itself. While the good news is universal in concern and cosmic in scope, it never loses its particular connection to the Jewish people, the city of Jerusalem, and the land of Israel. The crucified Messiah participates in the future exilic suffering of his people, and by his resurrection offers a pledge of Jerusalem’s coming redemption. Basing his argument on a reading of the Acts of the Apostles and the Gospel of Luke, Kinzer proposes that the biblical message requires its interpreters to reflect theologically on the events of post-biblical history. In this context he considers the early emergence of Rabbinic Judaism and the much later phenomenon of Zionism, offering a theological perspective on these historical developments that is biblically rooted, attentive to both Jewish and Christian tradition, and minimalist in the theological constraints it imposes on the just resolution of political conflict in the Middle East.