3 April 325 and 2025 Nicaea then and now #otdimjh

Posted on April 4, 2025 by richardsh

The International Theological Commission’s document, “Jesus Christ, Son of God, Saviour: The 1700th Anniversary of the Ecumenical Council of Nicaea (325-2025),” commemorates the pivotal role of the Nicene Creed in articulating the Christian faith. From a post-supersessionist Messianic Jewish perspective, several aspects of this document warrant both appreciation and critique.

This is a very substantial document (nearly 4,000 words) worthy of careful study, for all who have an interest in Jewish-Christian relations and Messianic Judaism. Whilst the original Council in 325 met without input from Jewish bishops, the present document included as one of its contributors Bishop Etienne Veto, a Jewish disciple of Yeshua and member of Yachad BeYeshua. The document re-affirms the ongoing election and God’s unbroken covenant with Israel, mentioning new developments in Christology from postsupersessionist and Jewish scholars like Daniel Boyarin, referring to the Jewish humanity of Yeshua and the ongoing calling of the Jewish people. It does not specifically mention the place of Jewish disciples of Yeshua within the whole body of Messiah, but breathes a spirit of generous welcome to all. It is particularly refreshing to see such a document in these times.

Some observations on the document

  1. Emphasis on the Trinity and Incarnation: The document underscores the Nicene Creed’s proclamation of a God who is Love and Trinity, and who, out of love, becomes one of us in His Son. This focus aligns with Messianic Jewish beliefs that recognize the profound mystery of God’s nature and His intimate relationship with humanity.
  2. Call for Unity: Highlighting the Creed’s role in fostering unity among diverse Christian traditions, the document reflects a commitment to overcoming historical divisions. Messianic Jews, who often find themselves bridging Jewish and Christian communities, may resonate with efforts aimed at healing rifts and promoting mutual understanding.
  3. Historical Context and Supersessionism: The Council of Nicaea, convened in 325 CE, played a significant role in shaping Christian orthodoxy. However, some of its decisions have been viewed through a supersessionist lens, suggesting that the Church replaced Israel in God’s plan. For instance, the Council’s decision to separate the celebration of Easter from Passover has been interpreted as an attempt to establish a distinct Christian identity, distancing itself from its Jewish roots. This perspective can be troubling for Messianic Jews who uphold the ongoing covenantal relationship between God and the Jewish people. Paragraph 46 of the document significantly challenges these wrong understandings and seeks to distance itself from anti-Judaism:

46. ​​Let us note that it is in the context of the Council of Nicaea that the Church decisively chooses to separate itself from the date of the Jewish Passover. The argument that the Council wanted to distance itself from Judaism has been advanced on the basis of the letters of the Emperor Constantine reported by Eusebius, which present in particular anti-Jewish justifications for the choice of a date of Easter that was not linked to the 14th of Nissan. [62] However, it is necessary to distinguish the motivations attributed to the Emperor from those of the Fathers of the Council. In any case, nothing in the canons of the Council expresses such a rejection of the Jewish way of doing things. One cannot ignore the importance for the Church of the unity of the calendar and of the choice of Sunday to express faith in the resurrection. Today, at a time when the Church is celebrating the 1700th anniversary of Nicaea, these remain the aims of a reflection on the date of Easter. Beyond the calendar issue, it would be desirable to increasingly emphasize the relationship between Easter and Pesaḥ , both in theology and in homilies as well as in catechesis, in order to achieve a broader and deeper understanding of the meaning of Easter. 

4. Exclusion of Jewish Voices: The Nicene Creed was formulated without the participation of Jewish believers in Jesus, leading to a formulation of faith that does not fully encompass the Jewish context of Jesus’ life and mission. This exclusion can be seen as a missed opportunity for a more inclusive and representative expression of the faith that acknowledges the Jewishness of Jesus and the early followers. The document emphasises the full Jewish humanity of Yeshua, recognises the original Council did not cover this in detail, and that “this silence in no way signifies the transience of the election of the people of the Old Covenant.“

26. Despite its insistence on history, the Creed does not explicitly mention or evoke a large part of the content of the Old Testament, in particular the election and history of Israel. Obviously, a Creed does not have to be exhaustive. Nevertheless, it is useful to underline that this silence in no way signifies the transience of the election of the people of the Old Covenant. [38] What the Hebrew Bible reveals is not only a preparation but is already the history of salvation, which will continue and be fulfilled in Christ: “The Church of Christ recognizes that the beginnings ( initia ) of her faith and her election are already found, according to the divine mystery of salvation, in the Patriarchs, in Moses and in the Prophets.” [39] The God of Jesus Christ is the “God of Abraham, Isaac and Jacob”, he is the “God of Israel”. Moreover, the Creed discreetly emphasizes the continuity between the people of Israel and the people of the new covenant through the mention of the “Virgin Mary,” which places the Messiah in the context of a Jewish family and a Jewish genealogy and which also echoes an Old Testament text ( Is 7:14 LXX). This creates a bridge between the promises of the Old Testament and the New, as will the expression “he was raised on the third day according to the Scriptures” in the following article, where “Scriptures” means the Old Testament (cf. 1 Cor 15:4). The continuity between the Old and New Testaments is encountered again where the article on the Spirit indicates that he “spoke through the prophets,” which is perhaps an anti-Marcionite note. [40] In any case, to be fully understood, this Symbol born of the liturgy takes on all its meaning when it is proclaimed in the liturgy and articulated with the reading of the whole of the Sacred Scriptures, the Old Testament and the New Testament. This places the Christian faith in the framework of the economy of salvation which includes in an original and structural way the chosen people and their history. 

5. Potential Marginalization of Jewish Identity: While the document celebrates the universality of the Nicene Creed, there’s a risk that this emphasis might overshadow the unique identity and calling of the Jewish people within God’s redemptive plan. A post-supersessionist approach advocates for recognizing and valuing the distinctiveness of Jewish identity and its ongoing significance, rather than subsuming it entirely under a broader Christian framework. The document mentions Israel and the Jewish people some twenty-five times, including:

84. Revelation, which establishes communion between God and the human being, needs recipients who have their own consistency if they are to be able to receive it in full freedom and responsibility. Hence the election of the people of the twelve tribes of Israel, who had to distinguish themselves from all other peoples and laboriously learn to separate, first on their own, truth from error. Hence Jesus Christ, in whom the Son of God truly becomes man, a Jew, a Galilean, whose humanity bears the cultural signs of the historical journey of his people. Hence the Church, constituted from all nations. Thus, relying on the Thomasian principle according to which “grace presupposes nature”, and expanding on it, Pope Francis adds: “Grace presupposes culture and the gift of God is incarnated in the culture of those who receive it”. [138]

Reflection:

The International Theological Commission’s document offers valuable insights into the theological legacy of the Nicene Creed and its role in shaping Christian faith and unity. From a post-supersessionist Messianic Jewish viewpoint, it’s essential to engage critically with this legacy, acknowledging both the profound aspects of the Creed and the historical contexts that may have marginalized Jewish perspectives. Such engagement encourages a more nuanced and inclusive understanding of faith that honors the contributions and identities of all believers.

Here is a prayer of thanksgiving and praise inspired by the International Theological Commission’s document, “Jesus Christ, Son of God, Saviour: The 1700th Anniversary of the Ecumenical Council of Nicaea (325–2025),” offered from a post-supersessionist Messianic Jewish perspective. The prayer is given in English, Hebrew with vowels, and transliteration.

Prayer of Thanksgiving, Unity, and Reconciliation

English

Blessed are You, Lord our God, King of the universe, who has revealed Yourself in Yeshua the Messiah—Son of God, Son of Man, true light from true light, begotten not made, of one essence with the Father.

We thank You for the faith proclaimed at Nicaea, for the gift of the Spirit who speaks through the prophets, and for the unity of the Church throughout the ages. We bless You for this document, which acknowledges the enduring election of Israel and honors the Jewish humanity of Yeshua.

May the truths confessed in the Creed lead to deeper unity among all who call upon the name of Yeshua—Jew and Gentile, one in Messiah. Heal the wounds of division. Remove every root of pride, supersessionism, and exclusion. Let the Church remember her Jewish roots, and let Israel behold her Messiah.

Bring peace to Jerusalem, reconciliation to Your people, and love among the family of faith. May the day hasten when all nations will worship You together in spirit and in truth, under the banner of the Lamb who was slain and lives forever.

Amen.

Hebrew

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁנִּגְלָה בְּיֵשׁוּעַ הַמָּשִׁיחַ – בֵּן הָאֱלֹהִים, בֶּן אָדָם, אוֹר אֱמֶת מֵאוֹר אֱמֶת, נוֹלַד וְלֹא נִבְרָא, שֶׁהוּא בְּמַהוּתוֹ אֶחָד עִם הָאָב.

אוֹדִים אֲנַחְנוּ לְךָ עַל הָאֱמוּנָה שֶׁנֶּאֱמְרָה בְּנִיקְיָה, עַל מַתְּנַת הָרוּחַ שֶׁדִּבֵּר עַל יְדֵי הַנְּבִיאִים, וְעַל אַחְדוּת הַכְּנֵסִיָּה בְּכָל הַדּוֹרוֹת. מְבֹרָךְ אַתָּה עַל הַמִּסְמָךְ הַזֶּה, הַמַּכִּיר בִּבְחִירַת יִשְׂרָאֵל שֶׁאֵינָה נִפְסֶקֶת וּמְכַבֵּד אֶת הַיְּהוּדִיּוּת שֶׁל יֵשׁוּעַ.

יְהִי רָצוֹן שֶׁהָאֱמֶת שֶׁבַּסִּימְבּוֹלוֹן תָּבִיא לְאַחְדוּת עֲמוּקָה בֵּין כָּל הַמַּאֲמִינִים בְּשֵׁם יֵשׁוּעַ – יְהוּדִים וְגוֹיִים, אֶחָד בַּמָּשִׁיחַ. רְפָא נַע סֶדֶק וּמַחֲלוֹקֶת. הָסֵר כָּל גַּאֲוָה וְהַחְלָפָה וְהַפְלָיָה. תַּזְכֵּר אֶת הַכְּנֵסִיָּה בְּשָׁרָשֶׁיהָ הַיְּהוּדִיִּים, וְתַגְלֶה אֶת הַמָּשִׁיחַ לְיִשְׂרָאֵל.

הָבֵא שָׁלוֹם לִירוּשָׁלַיִם, פִּיּוּס לְעַמְּךָ, וְאַהֲבָה בֵּין כָּל בְּנֵי הָאֱמוּנָה. יָבֹא מְהֵרָה הַיּוֹם אֲשֶׁר בּוֹ יַעַבְדוּךָ כָּל הָעַמִּים בְּרוּחַ וֶאֱמֶת, תַּחַת נֵס הַשֶּׂה שֶׁנִּשְׁחַט וְחוֹזֵר לִחְיוֹת לָנֶצַח.

אָמֵן.

Transliteration

Barukh Atah Adonai Eloheinu Melekh ha-olam,
she-niglah b’Yeshua ha-Mashiach – Ben haElohim, ben adam,
or emet me’or emet, nolad v’lo nivra,
she-hu b’mahuto echad im haAv.

Odim anachnu lekha al ha-emunah she-ne’emrah b’Nikyah,
al matnat haRuach she-diber al yedei ha-nevi’im,
v’al achdut haKnesiyah b’khol ha-dorot.
Mevorakh Atah al ha-mismakh ha-zeh,
ha-makir bivchirat Yisrael she-einah nifseket
u-mechabed et ha-yehudiyut shel Yeshua.

Yehi ratzon she-ha-emet she-ba-Simbolon
tavi le-achdut amukah bein kol ha-ma’aminim
b’Shem Yeshua – Yehudim ve-Goyim, echad baMashiach.
Refa na sedeq u-machaloket.
Haser kol ga’avah, hachlafah, ve-haflayah.
Tazker et haKnesiyah b’shorasheha ha-yehudiyim,
ve-tagleh et haMashiach le-Yisrael.

Havei shalom liYerushalayim, piyus le-amkha,
ve-ahavah bein kol bnei ha-emunah.
Yavo meheira ha-yom asher bo ya’avdukha
kol ha-amim b’ruach ve-emet,
tachat nes haSeh she-nishchat ve-chozer lichyot lanetzach.

Amen.

For a deeper exploration of the Council of Nicaea’s impact, you might find this video informative:

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17 March 2025 Schaffer’s “Unorthodox History” Reviewed #otdimjh

Posted on March 17, 2025 by richardsh

“Most controversially of all, I have given a chapter to Messianic Jews”

Gavin Schaffer is Professor of Modern British History at Manchester Metropolitan University. He is the author of numerous books and articles on race, ethnicity and immigrant history. When I met with him in 2019 we little realised that his book would not appear until 2025. After delays due to Covid it has now appeared.

Gavin Schaffer’s An Unorthodox History presents a provocative and detailed exploration of modern Jewish history in Britain, with particular attention to the role of Messianic Jews in shaping modern religious and cultural discourse. As someone who helped in his research, I approach Schaffer’s work with appreciation for its detailed historical inquiry, while offering some critical reflections on its portrayal of Messianic Jews .

Departing from traditional narratives that often focus on external perceptions of Jews, Schaffer focuses on the problematic experiences and marginalised voices within the Jewish community itself. He addresses the complexities of inclusion and exclusion, by discussing in detail those groups that have been ignored or worse within Jewish history and culture, such as queer Jews, Jews married to non-Jews, Israel-critical Jews, and especially Messianic Jews. By bringing these diverse stories together, Schaffer challenges the notion that British Jewish life is in terminal decline, instead demonstrating that Jewish Britain is thriving and deeply embedded in the country’s history and culture.

Schaffer sets the stage in the Introduction by questioning traditional narratives and emphasizing the need to focus on the internal dynamics of the British Jewish community. He gives us something of his own family’s story, setting in context the way he is doing his own work, recognising that “writing Jewish history remains a political act laden with risks and responsibilities” (p3). He is to be congratulated for stepping out and risking the ire of the community gate-keepers and official voices by venturing into uncharted territory that is often avoided or misrepresented.

Chapter 1, “The Last Jew of Merthyr and Other Bubbe Meises: Jewish History and Heritage in Flux” examines the evolving nature of Jewish history and heritage, highlighting how stories and myths shape communal identity. Schaffer connects this with his own family story, connecting the personal with the communal to avoid generalisation and tell the story with local colour and humour.

Chapter 2, “Meshuga Frum? Devotion and Division in Religious Practice” describes the spectrum of religious observance within the community, from ultra-Orthodox practices to secular approaches, and the tensions that arise from these differences. Each of us will recognise a family member that corresponds to the different types described, and also the tensions within the community that we have lived through such as the “Jacobs affair” (1961) when Louis Jacobs was not allowed to become Principle of Jews’ College because he doubted the inspiration of the Pentateuch, and the debacle over Chief Rabbi Jonatha Sachs refusing to attend the memorial service for Holocaust survivor and beloved Reform Rabbi Hugo Gryn in 1996.

Book details page

In chapter 3, “We Speak for Them’: Political Activism in the Six-Day War and the Campaign for Soviet Jewry” Schaffer is on less controversial grounds, looking at British Jewry’s involvement in the 1967 war (I remember my family volunteering) and the activism that transformed the rather sleepy Jewish community into political activists in support of the refusniks. But in chapter 4, ‘These Wicked Sons’: Israel-Critical Jews and the Zionist Majority” he looks at the internal debates surrounding Zionism, focusing on those within the community who critique Israeli policies and how they are perceived by the Zionist majority. In the light of the Israel-Gaza war today this chapter provides insight and wisdom on the deep divisions within our community on these questions.

“Oi Vay – I’m Jewish and Gay: Queer Jewish Lives and the Struggle for Recognition” (chapter 5) is a clear, empathetic and deeply moving story of how LGBTQ+ Jews eventually found a grudging recognition of their existence, and then in some quarters, their acceptance. Schaffer also puts on record some of the anger, misunderstanding and distrust shown by some communal leaders towards them. I was struck by the fact that some of the leaders I most admired failed to have anything positive to say, whilst others were prepared to step out to affirm that LGBTQ+ Jews should be accepted as such.

In chapter 6, “The (Un)forgivable Sin: Intimacy, Love, and Interfaith Marriage” Schaffer examines the complexities surrounding interfaith marriages, the community’s responses, and the implications for Jewish identity. Again, a thought-provoking chapter, showing how much has changed in the community since the 1960s.

Many of us in the BMJA will be grateful for chapter 7, “The Nice Jewish Boy (Who Believes in Jesus): Jews, Christianity, and the Challenge of Messianic Judaism”, We were there, we know the people involved, and some of us were interviewed for the chapter. Schaffer tells the story with sympathy and sensitivity but also constructs the narrative primarily as adversarial. He does not conduct his own theological investigation of who Yeshua is or whether you can be Jewish and be a disciple of his. Rather he tells the unfolding story of the rise of Messianic Judaism in the UK and the arrival of Jews for Jesus in the 1980s, Archbishop George Carey’s renunciation of the patronage of the Church’s Ministry among Jewish People (CMJ) in 1992, the involvement of the Council of Christians and Jews (CCJ), the story of Helen Shapiro and comments from others interviewed. The tragic misfortune of Benjamin Lesser’s suicide and the angry diatribes of the anti-missionary organisation “Operation Judaism” are recounted, showing how they viewed Messianic Jews as an existential threat.

In my reading of the chapter, Schaffer is not wanting to throw stones or score points but to  present a rounded and reflective picture of why the issue of being Jewish and believing in Yeshua was and continues to be such an important matter. But he frames Messianic Jewish identity as an external problem for the Jewish community rather than as an authentic expression of Jewish faith. The very heart of what it means to be Jewish and British today is at stake if the thousands of Jewish disciples of Yeshua in the UK today are to be recognised and accepted by our families, communities and synagogues. In comparison to LGBTQ+ Jews, we still have a way to go.   

Schaffers tour of British Jews includes the Jewish youth movements many of us grew up in, the changes due to Aliyah, assimilation and secularisation. Writing during Covid he was not able to take on board the changes we have witnessed in increased conversions to Judaism, changes in patterns of synagogue membership and increased attendance (online) and some of course the cataclysmic effects of the Israel-Gaza war, the topic that will dominate our lives and thoughts in the years to come. Schaffers conclusion “Ending, Shmending” ends by reflecting on the ongoing development of British Jewish identity and the community’s resilience and adaptability. What more could you want from a history book?

Schaffer is to be congratulated for making a significant and brave contribution to understanding the multifaceted nature of British Jewry, offering fresh perspectives on identity, inclusion, and the community’s future. What does it really mean to be Jewish today?

Prayer and Reflection:

Becoming a disciple of Yeshua in the 1970s, I experienced personally much of the story Schaffer tells, not just because of my faith in Yeshua, but being a baby-boomer living through the 1967 Six Day War, the challenges of assimilation and antisemitism, the diversity of the UK Jewish community and the choices my friends and family were making in their construction of Jewish identity. The diversity that Schaffer describes from the margins is becoming mainstream, at least in some areas. But we have a way to go, and Jewish disciples of Jesus are part of the problem and part of the solution.

Our Father in Heaven, we thank you for the long running history of Jewish people in the UK, and for the way you have preserved us over the centuries. May we continue to be witnesses to your presence, faithfulness and love for Israel and all nations, and may we who accept Yeshua as Messiah live lives that call to mind your own sacrificial love, holiness and grace. In Yeshua the Messiah’s name we pray. Amen.

אָבִינוּ שֶׁבַּשָּׁמַיִם, אָנוּ מוֹדִים לְךָ עַל הַהִיסְטוֹרִיָּה הָאֲרוּכָּה שֶׁל הָעַם הַיְּהוּדִי בְּבְרִיטַנְיָה, וְעַל דֶּרֶךְ שֶׁבָּהּ שָׁמַרְתָּ אוֹתָנוּ לְדוֹר דּוֹר. יְהִי רָצוֹן שֶׁנּוּכַל לְהִימָּשֵׁךְ לִהְיוֹת עֵדִים לְנוֹכְחוּתְךָ, לַנֶּאֱמָנוּת וּלְאַהֲבָתְךָ לְיִשְׂרָאֵל וּלְכָל הַגּוֹיִם, וְשֶׁאָנוּ, הַמְּקַבְּלִים אֶת יֵשׁוּעַ כַּמָּשִׁיחַ, נִחְיֶה חַיִּים שֶׁמַּזְכִּירִים אֶת אַהֲבָתְךָ הַמּוֹסֶרֶת נֶפֶשׁ, קְדֻשָּׁתְךָ וְחַסְדֶּךָ. בְּשֵׁם יֵשׁוּעַ הַמָּשִׁיחַ אָנוּ מִתְפַּלְּלִים. אָמֵן.

Avinu Shebashamayim, anu modim lekha al hahistoria haaruka shel ha’am hayehudi beBritanya, ve’al derekh shebah shamarta otanu ledor dor. Yehi ratzon shenukhal lehimashekh lihyot edim lenokhukhutekha, lane’emanut ule’ahavatkha leYisrael ulekhol haggoyim, veshe’anu, hamekabbelim et Yeshua kamashiach, nihye chayim shemazkirim et ahavatkha hamoseret nefesh, kedushatkha vechasdekha. Beshem Yeshua Hamashiach anu mitpallelim. Amen.

Gavin Schaffer. 2025. An Unorthodox History, Manchester University Press. Price £20

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1st January 1866 Carl Schwartz launches “The Scattered Nation” #otdimjh

Posted on January 27, 2025 by richardsh


On 1st January, 1866, the first issue of The Scattered Nation was published under the leadership of prominent Hebrew Christian Carl Schwartz, who founded the Hebrew Christian Alliance of Great Britain also in 1866. The quarterly periodical became a significant platform for Hebrew Christianity, addressing theological, cultural, and social topics pertinent to Jewish disciples of Jesus.

Schwartz envisioned The Scattered Nation as a means to communicate the enduring role of Israel in God’s redemptive plan. The publication addressed misconceptions about Jewish beliefs and practices, while simultaneously presenting a compelling case for Yeshua as the promised Messiah of Israel. Articles featured in the periodical included theological discussions, historical analysis, and reflections on the contemporary state of Jewish-Christian relations. Prominent Jewish disciples such as Moses Margoliouth, Ridley Herschell, and friends James Finn (British Consul in Jerusalem) and Andrew Bonar (the Scottish divine) all contributed to the magazine.


The periodical drew contributors from both Jewish and Christian backgrounds, exemplifying a spirit of mutual respect and dialogue. Its articles highlighted biblical scholarship, addressed antisemitism, and affirmed the continued place of the Jewish people in God’s covenantal promises. Schwartz’s erudition and passion for Yeshua set the tone for a publication that became a cornerstone in the Messianic Jewish movement’s literary legacy.

Reflection
The Scattered Nation reminds us of the importance of scholarship, and advocacy in bridging divides. As Messianic believers, we are called to uphold the heritage of Israel and to affirm the Good News of Yeshua with respect and love. The periodical’s pioneering vision remains an inspiration for contemporary Messianic Jewish identity.

Prayer
Heavenly Father, we thank You for the work Schwartz’s “Scattered Nation” and his efforts bridge the gap between Jews and Christians. May we, like him, be bold in our witness and faithful in our love for Israel and the nations. Grant us wisdom and humility as we proclaim the Besorah of Yeshua. Amen.

Prayer
Heavenly Father, we thank You for the work of Carl Schwartz and his efforts to foster understanding and reconciliation between Jews and Christians. May we, like him, be bold in our witness and faithful in our love for Israel and the nations. Grant us wisdom and humility as we engage in dialogue and proclaim the Besorah of Yeshua. Amen.

Hebrew:
אָבִינוּ שֶׁבַּשָׁמַיִם, אָנוּ מוֹדִים לְךָ עַל פְּעוּלָתֹּ שֶׁל כֵּרִל שְוָוָארץ וְהַשֹּוּתָפַוּת בֵּין יֵהוּדִים לַגּוֹים שֵׁהוּא הַתּקִל. עַזָרֵנוּ לִשֹׁמֹר עַל הַיְרוָשָׁה שֶׁל יִשׂרְאֵל וּלְהַצֵיר אֶת בְּש׉וֹרָת הַמָשִּׂיחַ בֵּאַהֲבָה וּבְכָּבוֹד. אָמֵן.

Transliteration:
Avinu she-ba-shamayim, anu modim lekha al pe’ulato shel Carl Schwartz ve-ha-shutafut bein Yehudim la-goyim she-hu hitchil. Azarenu lishmor al ha-yerusha shel Yisrael u-lehatzhir et besorat ha-Mashiach be-ahavah u-ve-kavod. Amen.

Copies available here – https://catalog.hathitrust.org/Record/000635971

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4th March 1890 – Death of Franz Julius Delitzsch, Christian Hebraist and Advocate for Jewish-Christian Reconciliation #otdimjh

Posted on January 22, 2025 by richardsh


On January 23, 1894, Franz Julius Delitzsch, one of the most influential Christian Hebraists of the 19th century, passed away. His life and work left an indelible mark on Christian scholarship, Biblical and Jewish studies and the Messianic Jewish movement.

Born on February 23, 1813, in Leipzig, Delitzsch grew up in a devout Christian home that valued the study of Scripture deeply. It is believed that Delitzsch may have had Jewish ancestry, a possibility that shaped his empathy for the Jewish people and his enduring interest in their language, culture, and faith. This connection, though speculative, aligns with his lifelong advocacy for the Jewish people and his fierce opposition to the antisemitism of his time.

Keil–Delitzsch: Commentary on the Old Testament I–X. Grand Rapids 1975.

Delitzsch became one of the foremost scholars of Hebrew and Semitic languages, holding prestigious academic positions in Leipzig, Rostock, and Erlangen. He authored numerous works on Old Testament theology and rabbinic literature, but his crowning achievement was the Hebrew New Testament. Commissioned by the British and Foreign Bible Society, Delitzsch’s translation enabled the Jewish people to engage with the New Testament in a beautiful translation that echoes biblical and rabbinic hebrew faithfully. This monumental work remains foundational for Hebrew-speaking believers in Yeshua to this day.

In addition to his scholarship, Delitzsch was a staunch defender of the Jewish people. He openly opposed antisemitic movements in Germany and articulated a theology of Israel’s enduring role in God’s redemptive plan, anticipating their restoration and the fulfillment of the covenantal promises.

He was a stalwart supporter and advocate for Joseph Rabinowitz and the Israelites of the New Covenant in Kishinev, Moldova. The Institutum Judaicum was renamed the Institutum Delitzschianum in his honour.

Reflection

Academic excellence, spiritual maturity and Messianic Jewish identity are hard to combine. Delitzsch set a standard for the first two, and Messianic Jews today are in his debt. May we in our generation encourage the scholars and leaders of our time to be like Delitsch in our love of HaShem, the Scriptures, the people of Israel and all nations.

Prayer

Heavenly Father, we thank You for the life of Franz Julius Delitzsch and his unwavering commitment to the Jewish people and their heritage. May his legacy inspire us to pursue scholarship, reconciliation, and faithful witness to Yeshua the Messiah. Teach us to honour the rich history of Israel and proclaim the Besorah (Good News) with humility and love. Amen.

Hebrew:
אָבִינוּ שֶׁבַּשָּׁמַיִם, אָנוּ מוֹדִים לְךָ עַל חַיָּיו וּפָעֳלוֹ שֶׁל פְּרַנְץ יוּלְיוּס דֶּלִיצְשׁ, וְעַל מַסּוֹרוֹתָיו הַעֲמֻקּוֹת לְעַמְּךָ יִשְׂרָאֵל. עֲזָרֵנוּ לָלֶכֶת בִּדְרָכָיו בְּחִפּוּשׂ שָׁלוֹם, בַּעֲבוֹדַת קֹדֶשׁ, וּבְהַגְלָאַת הָאַהֲבָה שֶׁל הַמָּשִׁיחַ יֵשׁוּעַ. לַמְּדֵנוּ לְכַבֵּד אֶת הַהִיסְטוֹרְיָה שֶׁל עַמְּךָ יִשְׂרָאֵל וּלְהַגִּיד אֶת בְּשׂוֹרַת הַגְּאוּלָה בְּעֲנָוָה וּבְאַהֲבָה. אָמֵן.

Transliteration:
Avinu she-ba-shamayim, anu modim lekha al chayyav u-fa’olo shel Franz Julius Delitzsch, ve-al masorotav ha-amukot le-amekha Yisrael. Azarenu la-lekhet bidrakhav bi-chippus shalom, ba-avodat kodesh, u-ve-haglahat ha-ahavah shel ha-Mashiach Yeshua. Lamdenu le-khaved et ha-historia shel amekha Yisrael u-lehagid et besorat ha-ge’ulah be-anavah u-ve-ahavah. Amen.

https://en.wikipedia.org/wiki/Franz_Delitzsch

https://delitz.fr/ – a collection of resources dedicated to the Hebrew translation of the New Testament by 19th century Christian Hebraist Franz Delitzsch.

https://brill.com/display/book/9789047442912/Bej.9789004168510.i-678_017.xml

https://search.cjh.org/primo-explore/search?query=creator,contains,Franz%20Delitzsch,AND&tab=default_tab&search_scope=LBI&vid=lbi&facet=tlevel,include,online_resources&facet=creator,include,Delitzsch,%20F&mode=advanced&offset=0
The Delitzsch Hebrew Gospels, Deluxe Edition Hardcover

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In our Messiah,
Richard Harvey

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1 July 1904, Birth of Harcourt Samuel, OBE, Hebrew Christian Leader and Advocate #otdimjh

Posted on January 21, 2025 by richardsh

Harcourt Samuel was born at the Central Hall, Philpot Street, Whitechapel, into a family dedicated to sharing the message of Yeshua with the Jewish people. He was first of five children. His father, Elijah Bendor Samuel, was a Jewish immigrant from Lithuania who came to faith in the Messiah in Birmingham after arriving in England in 1886. Elijah worked with the Hebrew Christian Testimony to Israel. Harcourt’s upbringing was steeped in biblical teaching, prayer, and a deep appreciation for his Jewish heritage.

Harcourt’s early life in East London shaped his passion for service. While working at an insurance company in the city, he developed skills that later proved invaluable in managing the International Hebrew Christian Alliance (IHCA). By his teens, Harcourt was organizing evangelistic meetings in rural Essex, eventually establishing a chapel in Lambourne End. His leadership was recognized early, and he became a key figure in the Fellowship of Independent Evangelical Churches.

In 1925, Harcourt began his lifelong association with the IHCA, serving initially as recording secretary and later as general secretary. His work expanded the IHCA’s reach globally, supporting Hebrew Christians during critical periods, including the Nazi era and the establishment of the State of Israel. He was instrumental in fundraising, refugee aid, and fostering international alliances. His civic engagement, including serving as Mayor of Ramsgate and receiving the Order of the British Empire in 1960, highlighted his wide-ranging influence.

1933 Minister at Lambourne End, Sussex.

His posts included

1937 Co-opted as a member of the Ramsgate Education Committee
1941 Member of the Town Council
1942 Minister, Cavendish Baptist Church, Ramsgate
1942 Chairman of Civil Defence Committee
1943 Vice-chairman of the housing and town planning

1943 Vice-president of the Kent and Sussex Baptists organisation
1945 Chair of General Hospital Fund

1960 Order of the British Empire (OBE), Thanet Disablement Advisory Committee

Harcourt Samuel’s life was a testament to his commitment to fostering fellowship among Jewish believers in Jesus and serving both his faith community and society.

Reflection and Prayer

I had the privilege of knowing Harcourt Samuel from 1979 to his passing in 1996. I attended meetings of the Finance and General Purposes Committee of the International Hebrew Christian Alliance, serving with him on the British Alliance Committee, and spending time with him and his daughter Irene and brother Theodore on many occasions. He was a founding member of the International Hebrew Christian Alliance in 1925 and a true patriarch of what we call today the Messianic Jewish movement. He welcomed (with some concerns) the transition from the “Hebrew Christian” to the “Messianic Jewish” Alliance. He was a joy to know, an inspiration as a wise leader and senior statesman, and a humble servant of his Messiah.

Father in heaven, we thank you for the life and work of your servant Harcourt Samuel, in raising up the Hebrew Christian Alliance and its impact on the modern Messianic movement. Help us, like him, to be diligent in prayer and service, helping our brothers and sisters in Yeshua, our people Israel, and all nations to know the Messiah Yeshua’s love and the presence of your Spirit. Amen.

אָבִינוּ שֶׁבַּשָּׁמַיִם, אָנוּ מוֹדִים לְךָ עַל חַיָּיו וּפָעֳלוֹ שֶׁל עַבְדְּךָ הַנֶּאֱמָן, הַרְקוּרְט שְׁמוּאֵל, בַּהֲקִימִי אֶת אֲגוּדַת הַנּוֹצְרִים הָעִבְרִיִּים וְעַל הַשְּׁפָעָתָהּ עַל הַתְּנוּעָה הַמְּשִׁיחִית הַחֲדָשָׁה. עֲזָרֵנוּ, כָּמוֹתוֹ, לִהְיוֹת עֲמֵלִים בִּתְפִלָּה וּבַעֲבוֹדָה, לְעָזֹר לְאַחֵינוּ וַאֲחַיּוֹתֵינוּ בְּיֵשׁוּעַ, לְעַמֵּנוּ יִשְׂרָאֵל, וּלְכָל הָאֻמּוֹת, לְהַכִּיר אֶת אַהֲבַת הַמָּשִׁיחַ יֵשׁוּעַ וּנְכוֹחוּת רוּחֲךָ. אָמֵן.



Avinu she-ba-shamayim, anu modim lekha al chayyav u-fa’olo shel avdekha ha-ne’eman, Harcourt Shmuel, ba-hakimi et Agudat ha-Notzrim ha-Ivri’im ve-al hashpa’atah al ha-t’nu’ah ha-meshichit ha-chadashah. Azarenu, ka-moto, lihyot amelim bi-tefillah u-va-avodah, le’azor le-acheinu va-achayotenu b’Yeshua, le-amenu Yisrael, u-le-khol ha-ummot, le-hakir et ahavat ha-Mashiach Yeshua u-nechochut Ruchakha. Amen.

Powerpoint on Harcourt’s life here –https://www.dropbox.com/scl/fi/wskg3aluy71kvf2b4ji75/Harcourt-Samuel.mp4?rlkey=07wjs06ecei1qss6jutpm7fzi&dl=0 (audio)

Slides – https://www.dropbox.com/scl/fi/gazloiyhdicabduqk5iol/Harcourt-Samuel-IMJA-prayer-260921.pptx?rlkey=52d3sfwxaj0jdsska41fmiof2&dl=0

Article in Mishkan by Theodore Bendor-Samuel – https://www.caspari.com/wp-content/uploads/2016/06/mishkan15.pdf (page 37-41)

Other articles about or by Harcourt Samuel here – https://jewinthepew.org/?s=Harcourt+Samuel

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21st January, 1860 Passing of Stanislaus Hoga, Scholar, Scientist, and Servant of the Messiah #otdimjh

Posted on January 21, 2025 by richardsh

Stanislaus Hoga was born in Casimir, Poland, in 1791, to a Chasidic family. Hoga’s Hebrew name was Yecheskel Aryeh. His father was a rabbi and a follower of the Rebbe of Lublin. By age three, he was reading Hebrew, and by four, studying Talmud. Immersed in Jewish scholarship, he served as a scribe and writer for rabbinic authorities. However, his intellectual and spiritual journey led him to embrace faith in Yeshua (Jesus) as the Messiah, a decision that profoundly influenced the trajectory of his life.

Alexander McCaul

sefer Halikhot Orakh [Hebrew translation of Pilgrim’s Progress]
Published by Alexander Macintosh, Great New Street, London, England, 1844

He became a Roman Catholic, adopting the name Stanislaus. However, he later embraced Evangelical Protestant Christianity, influenced by Alexander McCaul of the London Society for the Promotion of Christianity Amongst the Jews (LSPCJ) in Warsaw. He collaborated with McCaul. on the much published Hebrew treatise, Netivot Olam (The Old Paths), which critiqued rabbinic Judaism and became a centerpiece of 19th-century Jewish-Christian discussion. Hoga, fluent in Hebrew and well-versed in rabbinic literature, worked closely with McCaul, contributing to the translation of Christian texts, including Bunyan’s Pilgrim’s Progress and the New Testament into Hebrew. This groundbreaking work provided Jewish audiences with accessible Christian writings and showcased Hoga’s commitment to reconciling his Jewish heritage with his Messianic faith.

In addition to his religious and linguistic endeavors, Hoga demonstrated a keen interest in scientific inquiry. Reflecting the broader intellectual currents of his time, he sought to integrate scientific knowledge with theological reflection, illustrating the harmony between the natural world and the divine. His scientific work and writings, though less well-known than his translations and evangelistic efforts, reveal a polymathic intellect deeply engaged with the discoveries and debates of the 19th century. Hoga’s exploration of science was rooted in his conviction that the created world bore witness to its Creator and that scientific understanding could illuminate the truths of Scripture.

Hoga became a pioneering advocate for Messianic Judaism in Britain in the 1840s. His views were radical, asserting that Jewish believers in Yeshua remained within Judaism, bound by the Law, and should lead the Christian community. He published “The Controversy of Zion” in 1844, critiquing both Jewish and Christian errors.​ His vision for Messianic Judaism conflicted with the LSPCJ’s stance on the abrogation of Mosaic Law. His dissent led to his departure from the society. By 1849, Hoga had begun publishing critical articles about the LSPCJ in “The Jewish Chronicle” and other platforms​

Despite his significant contributions, Hoga faced immense personal and social challenges. His status as a Jewish disciple of Yeshua left him marginalized within both communities. Yet, his work left an enduring legacy. His translations, writings, and scientific reflections paved the way for subsequent generations of Jewish believers in Yeshua, illustrating the compatibility of faith, intellectual inquiry, and cultural identity.

Grave of Hoga, Highgate cemetary, London

Hoga’s collaboration with McCaul also exemplified the complexities of 19th-century Jewish-Christian relations. While McCaul often took a polemical approach, Hoga’s contributions emphasized intellectual dialogue and the interpretation of Scripture through a Messianic lens. Together, they represented two complementary aspects of the LSPCJ—doctrinal engagement and pastoral welcome.

Reflection and Prayer:

Stanislaus Hoga’s life challenges us to consider how faith, intellect, and identity can coexist in ways that foster dialogue and understanding. His dedication to Scripture, science, and scholarship exemplifies a holistic approach to life and faith. Today, as we reflect on his contributions, may we be inspired to bridge divides, embrace intellectual curiosity, and celebrate the unity of faith and reason. Let us pray for those who Jewish disciples of Yeshua who, like Hoga, seek to live authentically at the intersection of tradition and transformation, embodying reconciliation and hope in their lives.

Publications and Further Reading:

https://lecture2go.uni-hamburg.de/l2go/-/get/v/19120

• Alexander McCaul, Netivot Olam (The Old Paths)

• David B. Ruderman, Missionaries, Converts, and Rabbis: The Evangelical Alexander McCaul and Jewish-Christian Debate in the Nineteenth Century

• Writings and translations by Stanislaus Hoga, preserved in 19th-century mission and scientific archives

https://en.wikipedia.org/wiki/Stanislaus_Hoga

Stanislaus Hoga—Apostate and Penitent by Beth-Zion Lask Abrahams, Transactions (Jewish Historical Society of England), 1939-1945, Vol. 15 (1939-1945), pp. 121-14

Stable URL: https://www.jstor.org/stable/29777844

Such is the story of the pilgrimage of the man known variously
throughout the stages of his life’s journey as Yecheskel Aryeh, as
Chaskel Meshumad, and as Stanislaus Hoga. His was a journey
of escape from life: out of Chassidism to the allure of enlighten?
ment, thence to refuge in apostasy, only to seek peace of so

https://www.dropbox.com/s/fzulp312spf0urf/stanislaus%20hoga.pdf?dl=0

https://www.dropbox.com/s/4dxklhc2tlou547/ruderman%20stanislaus%20hoga.pdf?dl=0

A very extraordinary advertisement appears in No. 79 of the Jewish Chronicle, issued by Stanislaus Hoga, proposing a “new Jewish monthly publication, in Hebrew and English, to be called ציד נאמן ‘The Faithful Missionary.’” The programme set forth, which occupies two columns and a half, promises an expose of operations of the “London Society for promoting Christianity among the Jews.” It appears that this Mr. Hoga, who is admitted to be the greatest Hebrew scholar in England, was formerly in the employ of this society; but, either from conviction of his errors, or through some misunderstanding with his employers, he seems to have declared war against them, and promises to expose their machinations, which he threatens in such language as the following, which is No. 4 of the twenty-three things he proposes to do. “4. He will give full information of the commencement, progress. and conduct of the society; how this adulterous child was born, by whom it was cradled and fostered, until (as the present traders it) apostacy tell their dupes) ‘Kings are become its nourishing fathers, and queens its nourishing mothers.’” Besides this he proposes to refute attacks against Judaism by professors of Christianity, and to explain the history and character of both. There is no doubt that this extraordinary publication, if it ever do come to anything, will create considerable agitation and alarm among the officers and dependents of the “London Society,” whose situations will be jeopardized by some of the revelations promised to its patrons and supporters. The Jews will look on with some interest, and regard the affair as a “pretty quarrel as it stands.” I see that the “Voice of Jacob,” does not admit the advertisement, but takes notice of the matter as a piece of news only. https://onthemainline.blogspot.com/search?q=hoga

https://lecture2go.uni-hamburg.de/l2go?p_p_id=lgopenaccessvideos_WAR_lecture2goportlet&p_p_lifecycle=1&p_p_state=normal&p_p_mode=view&p_p_col_id=column-1&p_p_col_pos=1&p_p_col_count=2&_lgopenaccessvideos_WAR_lecture2goportlet_javax.portlet.action=viewOpenAccessVideo&_lgopenaccessvideos_WAR_lecture2goportlet_objectId=19120&_lgopenaccessvideos_WAR_lecture2goportlet_objectType=v
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20 January 1889 Birth of Herbert Danby, Christian Hebraist and Friend of the Jewish People #otdimjh

Posted on January 20, 2025 by richardsh

Herbert Danby (20 January 1889 – 29 March 1953) was a Anglican priest and writer who played a central role in the change of attitudes toward Judaism at the start of the twentieth century. He was the Regius professor of Hebrew and Canon at Christ Church, Oxford, and also the Residentiary Canon of St. George’s Cathedral in Jerusalem. He translated the Mishnah into English. He assisted in the Yale Translation of the Mishneh Torah of Maimonides. He also translated Joseph Klausner’s “Jesus of Nazareth” into English.

His contributions to the decline of anti-semitism in intellectual circles in the twentieth century was very significant. He was at work revising his translation of Maimonides’ Book of Cleanness when he finally succumed to his fatal illness. Among his close friends were Professor G. R. Driver of Oxford University and Dr. Isadore Epstein of Jews College, London.

Danby’s Life and Times


Herbert Danby (1889–1953), an Anglican priest and scholar, was shaped by the intellectual and cultural currents of his time. Educated at Keble College, Oxford, he excelled in Semitic studies, particularly Hebrew, and developed an early fascination with Rabbinic texts. After attending Keble College, Oxford, he excelled in Hebrew and Semitic studies, earning numerous academic awards, including the Houghton Syriac Prize and Junior Septuagint Prize. His life intersected with pivotal moments of history: the British Mandate in Palestine, the rise of Zionism, and global shifts in Jewish-Christian relations. In 1919, Danby moved to Jerusalem to serve as librarian and consultant at St. George’s Cathedral, navigating the volatile political and religious landscape. His sympathy for Zionism and his deep engagement with Jewish texts distinguished him within the Anglican Church, often placing him at odds with its broader anti-Zionist stance.

Danby married Hilda Waddy, the daughter of an Australian clergyman, in Jerusalem on 10 April 1923. They had six children, Winifred, Ann, Elizabeth and John and two others. John was a distinguished musician and astronomer. John Michael Anthony (Tony) Danby, aged 80, passed away on December 8, 2009, in Chester, Pennsylvania. Born on August 5, 1929, in London, England, he pursued his academic journey at Oxford University, earning a B.A. and M.A. in mathematics while his father held the position of Regius Professor of Hebrew. He later completed a Ph.D. in astronomy at Manchester University, focusing on “Some Problems in Cosmology and Stellar Dynamics.” Before embarking on his illustrious musical career, John Danby served as a musician in England’s Royal Artillery. He went on to join the London Philharmonic Orchestra as first chair oboist, showcasing his exceptional talent. Alongside his orchestral work, he recorded an oboe sonata composed and dedicated to him by Stephen Dodgson, further cementing his legacy in musical performance through broadcasts for the BBC.

Work in Jerusalem

In 1919, Herbert Danby moved to Jerusalem to serve as Librarian of St. George’s Cathedral. Later, he became Residentiary Canon and played an influential role in the city’s religious and academic life.

During this period:

  • The Mishnah (1933): He completed the first full English translation of the Mishnah, the Jewish Oral Law, making this cornerstone of Jewish tradition accessible to English-speaking scholars. This translation remains a seminal reference work.

Danby’s translation of the Mishnah is a key resource for those seeking to understand the Jewish roots of their faith and the historical context of Yeshua. The Mishnah, compiled around 200 CE, is a foundational text that codifies oral traditions and laws, forming the basis for what would become Rabbinic Judaism. Unlike the New Testament, which is primarily a theological and narrative account of Yeshua’s life, teachings, and the early movement of Jewish disciples of Yeshua, the Mishnah is a legal and ethical compendium that reveals the daily life, practices, and spiritual framework of Jewish communities during and after the Second Temple period. Danby’s work makes this text accessible to English-speaking readers, offering a direct window into the Judaisms of Yeshua’s time, the context of his own teachings and worldview. By engaging with the Mishnah, we can better appreciate the continuity and divergence between Jewish and Christian traditions, deepening our understanding of Yeshua as a Jewish teacher and the broader Jewish milieu from which Christianity emerged.

  • He contributed to the Palestine Board of Higher Studies, emphasizing cross-religious understanding in his teachings and writings.
  • Danby also translated Joseph Klausner’s Jesus of Nazareth, offering English readers a Jewish perspective on Jesus’ life and significance.

“Danby translation of Klausner’s Jesus was an attempt to bridge the
Christian-Jewish divide by altering Jewish perceptions of Christianity.
Or was it more than that? Was it an attempt to bring Jews closer to
Christianity? Deinard and other conservative Jewish critics claimed
that Klausner and his translator Danby were serving the interests
of Christian missionaries. Klausner stated that he wanted to change
Jewish perceptions of Jesus. Danby stated that he wanted to change
Christian perceptions of Judaism.” (Shalom Goldman: THE REV. HERBERT DANBY (1889-1953):
HEBREW SCHOLAR, ZIONIST, CHRISTIAN
MISSIONARY, 232)

His years in Jerusalem were characterized by an effort to bridge gaps between Christian and Jewish communities through scholarship and dialogue.

Collaborations with Jewish Scholars

Danby built close friendships with several Jewish intellectuals, including Dr. Isadore Epstein of Jews’ College, London, and Professor G.R. Driver of Oxford University. His collaborations reflect a spirit of mutual respect and shared scholarly inquiry:

  • He assisted in the Yale Translation of the Mishneh Torah of Maimonides, a monumental work in Jewish law.
  • He co-authored a modern Hebrew-English dictionary, emphasizing the importance of engaging with contemporary Hebrew literature.

These partnerships were groundbreaking for their time, advancing a spirit of interfaith cooperation.

Later Years

In 1936, Danby returned to Oxford, where he became the Regius Professor of Hebrew and a Canon of Christ Church. He continued his scholarly work, focusing on revising translations and exploring themes of interfaith understanding until his death in 1953.

Relationships with Jewish People
Danby’s relationships with Jewish intellectuals were marked by mutual respect and collaboration. In Jerusalem, he cultivated friendships with figures such as Joseph Klausner and Hayyim Nahman Bialik. These associations reflected his dedication to interfaith dialogue and his belief in the intellectual and cultural vitality of modern Judaism. His advocacy for Zionism and appreciation for Jewish culture contrasted sharply with the prevalent missionary attitudes of his contemporaries, positioning him as a unique interlocutor between Christian and Jewish communities.

Enduring Contributions
Herbert Danby’s legacy endures in his translations and his role in fostering Jewish-Christian understanding. His Mishnah translation remains a cornerstone of Rabbinic studies in the English-speaking world, and his philological work contributed to the modern revival of Hebrew. By demonstrating empathy and intellectual rigor, Danby set a precedent for Christian scholarship on Judaism, promoting a vision of mutual respect that continues to inspire interfaith dialogue.

Reflection

Herbert Danby’s life reminds us of the power of scholarship and open-hearted dialogue in breaking down barriers of misunderstanding and prejudice. His translations and writings, born of careful study and genuine respect for Judaism, continue to inspire interfaith cooperation. Let us carry forward his legacy by seeking to understand others deeply, building bridges of faith and friendship in a divided world. Through such efforts, we honor the shared humanity and divine image in all people.

Prayer

אֵל שַׁדַּי, אָנוּ מוֹדִים לְךָ עַל חַיָּיו וּמַעֲשָׂיו שֶׁל הֶרְבֶּרְט דַּנְבִּי, אֲשֶׁר חֲכָמָתוֹ וּמְסִירוּתוֹ לְהַבָּנָה הִקְרִיבוּ בֵּין נוֹצְרִים לִבֵּין יְהוּדִים. הַשְׁרֵה בָּנוּ לָלֶכֶת בְּדַרְכּוֹ שֶׁל עֲנָוָה, כָּבוֹד, וּמְסִירוּת לָאֱמֶת. יְהִי רָצוֹן שֶׁנְּכַבֵּד אֶת יְרוּשָׁתוֹ עַל יְדֵי טִפּוּחַ דִּיאלוֹג וְשָׁלוֹם בֵּין כָּל בָּנֶיךָ. אָמֵן.

El Shaddai, anu modim lecha al chayav u’ma’asav shel Herbert Danby, asher chachmato u’mesiruto le’havana hikrivu bein notzrim li’vein yehudim. Ha’shrei banu la’lechet be’darko shel anavah, kavod, u’mesirut la’emet. Yehi ratzon she’nechabeid et yerushato al yedei tipuach dialog ve’shalom bein kol banecha. Amen.

Almighty God, we thank you for the life and work of Herbert Danby, whose scholarship and commitment to understanding brought Christians and Jews closer together. Inspire us to follow his example of humility, respect, and dedication to truth. May we honor his legacy by fostering dialogue and peace among all your children. Amen.


Selected Bibliography

Interview with Shalom Goldman on Danby and Klausner (first 10 minutes)

Major Works

Hebrew and English Lexicon (1939) – Co-authored with M.H. Segal.

The Mishnah (1933) – First complete English translation of the Mishnah.

Jesus of Nazareth (1925) – English translation of Joseph Klausner’s critical work.

The Jew and Christianity (1927) – Examines Jewish attitudes toward Christianity.

Articles about Danby

The Rev. Herbert Danby (1889-1953): Hebrew Scholar, Zionist, Christian Missionary
Author(s): Shalom Goldman
Source: Modern Judaism , May, 2007, Vol. 27, No. 2 (May, 2007), pp. 219-245
Published by: Oxford University Press
Stable URL: https://www.jstor.org/stable/30130927 Download here

https://ui.adsabs.harvard.edu/abs/2017BAAS…49..017H/abstract – John Danby obituary

https://baas.aas.org/pub/j-m-anthony-danby-1929-2009/release/1 – John Danby, tribute

  1. “Herbert Danby and Christian-Jewish Dialogue in the Early Twentieth Century,” Journal of Jewish-Christian Relations.
  2. “Bridging Faiths: The Scholarly Contributions of Herbert Danby,” Oxford Theological Quarterly.
  3. “The Mishnah in English: A Legacy of Faith and Scholarship,” Jewish Virtual Library.

Obituary: J. M. Anthony Danby (1929-2009)

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Abstract

John Michael Anthony (Tony) Danby, 80, died on 8 Dec 2009 in Chester, Pennsylvania. Born in London, England, on 5 August 1929, Danby obtained his B.A. and M.A. in mathematics at Oxford University, where his father served as Regius Professor of Hebrew, followed by a Ph.D. in astronomy at Manchester University entitled “Some Problems in Cosmology and Stellar Dynamics.” After serving as a musician in the England’s Royal Artillery, he joined the London Philharmonic Orchestra as first chair oboist. In addition to musical performance, he recorded, for the BBC, an oboe sonata dedicated to him by the composer Stephen Dodgson.

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15 October 1582 Passing of Teresa of Ávila – Saint, Mystic, Jew #otdimjh

Posted on October 15, 2024 by richardsh

Let nothing disturb you, 
Let nothing frighten you, 
All things are passing away: 
God never changes. 
Patience obtains all things
Whoever has God lacks nothing; 
God alone suffices. (Prayer of Teresa)

Teresa of Ávila, born Teresa Sánchez de Cepeda Dávila y Ahumada on March 28, 1515, in either Ávila or Gotarrendura, Spain, grew up in a devout Christian household. Her family had converso roots, meaning they were Jews who became Catholics, a fact that would later influence Teresa’s spiritual journey. Teresa de Lucena was born in Toledo, Spain in 1467, a violent year in a tumultuous century. She was considered a New Christian, a conversa, because her family had converted to Catholicism from Judaism before she was born, after waves of violent antisemitic riots swept across Iberia.

She was the fifth of six daughters born to a well-respected converso family of scholars and physicians. But like all conversos in fifteenth-century Spain, Teresa’s life was disrupted by civil unrest as tensions between New Christians and Old Christians erupted into violence. Teresa lost both of her parents by the time she was twelve; by seventeen, she had lived in seven homes in five cities.Teresa’s early life was marked by a deep interest in the lives of saints, even prompting her to run away with her brother at the age of seven in pursuit of martyrdom. The death of her mother when Teresa was eleven led her to embrace the Virgin Mary as a spiritual guide. She later attended a school for Augustinian nuns in Ávila, further deepening her religious education.

In 1534, at the age of 20, Teresa entered the Carmelite Convent of the Incarnation in Ávila. Initially resistant to religious life, she eventually embraced contemplative prayer, drawing inspiration from spiritual works like Osuna’s Third Spiritual Alphabet. During this time, Teresa began experiencing mystical visions and severe illnesses, which she attributed to divine intervention. These experiences would later form the foundation of her religious writings and mystical insights, setting her on a path that led to significant reforms within the Carmelite order.

Teresa’s mystical experiences became central to her spirituality, especially her famous vision of the transverberation in 1559, where she felt an angel piercing her heart with a golden spear. This vision, along with others, solidified her commitment to spiritual reform. She wrote about these mystical experiences in her autobiography, The Life of Teresa of Jesus, which was intended to defend her ecstatic insights. Teresa also authored The Interior Castle and The Way of Perfection, which serve as spiritual guides for her Carmelite sisters, emphasizing prayer, contemplation, and the journey of the soul toward union with God.

As Teresa grew disillusioned with the lax spiritual practices at the Convent of the Incarnation, she initiated a reform of the Carmelite order in 1562, founding the stricter Discalced Carmelites. Her first reformed convent, St. Joseph’s in Ávila, initially faced opposition, but eventually gained acceptance. Over the next two decades, Teresa founded 17 convents and several monasteries for men, working closely with St. John of the Cross to spread her reforms across Spain. Her efforts were instrumental in revitalizing monastic life during the Counter-Reformation.

Despite her successes, Teresa faced significant opposition from unreformed Carmelites, who persecuted her and her supporters in 1576. Forced into “voluntary” retirement, Teresa continued to appeal to King Philip II of Spain, who eventually intervened. In 1580, a papal decree formally recognized the split between the reformed and unreformed Carmelite orders, allowing Teresa’s reforms to continue without further hindrance.

Teresa of Ávila died on October 4 or 15, 1582, in Alba de Tormes, Spain, while traveling between convents. The discrepancy in the date of her death is due to the calendar change from Julian to Gregorian during that period. Her last words, “My Lord, it is time to move on. May your will be done,” reflect her lifelong devotion to God. Forty years after her death, she was canonized by Pope Gregory XV in 1622. In 1970, she became the first female Doctor of the Church, as declared by Pope Paul VI, recognizing her lasting impact on Christian mysticism and spirituality.

In Hilary Pearson’s article, the Jewish roots and influences on Teresa of Avila are explored through several lenses, primarily her converso heritage. Here are some key points and quotes that illustrate these influences:

  1. Converso Identity and Influence on Literature: Historian Américo Castro was one of the first to propose a link between Teresa’s Jewish background and her mystical writings. He identified a “converso voice” in Spanish literature, emphasizing an introspective, self-consciousness shaped by the social exclusion experienced by conversos. Castro suggested that Teresa’s introspection and mysticism had Jewish or Islamic roots:
    • “In Structure, Castro commented on Teresa of Avila that her ‘strong propensity for autobiography’ as well as her mysticism had led him to suspect an Islamic or Judaic connection even before her conversa status was uncovered” (p. 566)​.
  2. Jewish Mystical Influence: The article touches on the idea that Teresa may have been influenced by Jewish mysticism, especially Kabbalah. However, it argues that there is little evidence to directly support this, as Teresa had no access to Kabbalistic writings, and the argument that she absorbed these ideas indirectly remains speculative:
    • “Swietlicki says that Teresa’s confessors would have been able to read kabbalistic sources and could have transmitted such ideas to her – a double supposition unsupported by evidence” (p. 43)
  3. Honour and Social Status: Teresa’s rejection of the concept of “honour” in her writings has also been linked to her Jewish roots. The emphasis on lineage and status in 16th-century Spain, combined with the stigma of being from a converso family, shaped her view of honour. Teresa’s father had fought to secure hidalgo status (noble lineage), but Teresa herself rejected this concept:
    • “Egido attributes what he calls ‘the Teresian preoccupation with ‘la negra honora’ [black honour] to the social perils associated with her family’s converso roots and hidalgo status in an era when limpieza de sangre had become the main test for status” (p. 154-158)​.
  4. Names of God and Jewish Influence: Another possible Jewish influence is seen in Teresa’s use of certain names for God, which could be linked to a Jewish preference for a regal Messiah. This is reflected in Teresa’s frequent use of titles like “Majestad” (Majesty) when referring to God, which was uncommon among her contemporaries:
    • “It is very noticeable that some of St Teresa’s favorite names for God are rey, señor and in particular Majestad, a name which Péllison points out is hardly ever used by her contemporaries” (p. 119)​.

These insights suggest that while Teresa of Avila’s writings may have been shaped by her converso background, including possible Jewish influences, these influences are often subtle and integrated into broader Christian and Spanish mystical traditions. The article concludes that while certain elements, such as her view on honour and names of God, could reflect her Jewish heritage, a direct influence of Jewish mysticism, like Kabbalah, remains unproven.

Prayer: Heavenly Father, God of Abraham, Isaac, and Jacob, we come before You, inspired by the life of Your servant Teresa of Ávila. Like her, may we pursue an intimate relationship with You, seeking Your presence above all else. Strengthen us, as disciples of Yeshua, to walk in faith and humility, guided by your Spirit. Let Teresa’s unwavering devotion remind us to build our lives upon a foundation of prayer and trust in You. May we be vessels of Your love and light, boldly sharing the hope of Messiah with all. Amen.

https://jwa.org/blog/esther-and-teresa-play-words-purim#:~:text=She%20was%20considered%20a%20New,family%20of%20scholars%20and%20physicians.

Click to access jewish-influences.pdf

https://jwa.org/blog/esther-and-teresa-play-words-purim#:~:text=She%20was%20considered%20a%20New,family%20of%20scholars%20and%20physicians.
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21 September 1771 Birth of Joseph Frey, founder of the London Society for the Promotion of Christianity among the Jews #otdimjh

Posted on September 22, 2024 by richardsh

Life

Joseph Samuel Christian Frederick Frey (1771–1850) was born in Germany and became a Lutheran in 1798. Trained in Berlin and later in London, he became deeply involved in witness and evangelism. Frey’s background as a Jewish disciple of Yeshua positioned him as a bridge between the two religious worlds, who at that time were deeply divided. However, his life was often fraught with personal and public controversy, and his conduct scandalised both Christian and Jewish communities.

Work

Frey played a pioneering role in founding several missionary societies. He established the London Society for Promoting Christianity Among the Jews (LSPCJ) in 1809, the American Society for Meliorating the Condition of the Jews (ASMCJ) in 1820, and the American Baptist Society for Evangelizing the Jews in 1839. His work included translating Christian texts into Hebrew and Yiddish, establishing schools, factories and training institutions (the Operative Jewish Converts Institute), and conducting extensive outreach and fundraising. In 1813 he founded the Beni Abraham, one of the first groups of Jewish disciples of Yeshua. However, his aggressive methods and controversial personal behaviour—including accusations of financial and sexual misconduct—eventually led to his dismissal from the LSPCJ. Goakman, Sailman and Norris and others all wrote scathing accounts of his activities (1).

Impact

Frey was instrumental in shaping the early development of Hebrew Christianity and Jewish-Christian relations. He laid the groundwork for future missionary activities and inspired the creation of several key missionary societies. His work, although polarising, mobilised both support and opposition within Christian and Jewish communities. His presence spurred Jewish communities in the United States to strengthen their institutions in response to missionary efforts, highlighting his lasting influence, even if indirectly (2).

Legacy

Frey’s legacy is a mixture of significant accomplishments and deep controversy. His zeal for evangelism led to the formation of major missionary organisations, and he is regarded as a “prime mover” in the history of Jewish missions. However, his personal scandals and the complexities of his Jewish-Christian identity left a more ambiguous mark on history. His theological views and missionary methods continue to influence discussions around Jewish missions, but his life remains a source of both inspiration and caution within these movements.

Jacób Jocz refers to De Le Roi’s assessment of Frey’s impact on all subsequent MTJs:

“Roi, who is not given to exaggeration, says of him: “For the history of Jewish missions, he remains one of the most important personalities, for he is the actual father of the present missionary work.”(3)

Jocz continues:

It was Frey who conceived the plan for the creation of a society, which was destined to become the stronghold of all missionary work among the Jews. Thanks to Frey’s remarkable tenacity and perseverance against many difficulties, the plan of an independent society was ultimately crowned with success. In his far-sighted policy, he was often misunderstood and he had to fight hard battles, first with the committee of the London Missionary Society, in whose employment he stood, and later with the committee of the new Society [LSPCJ]. His broadly conceived plan became the foundation for the Society’s centre, the famous Palestine place.(4)

See previous posts for more details

Prayer: Thank you Lord for this man of vision, faith, theological depth and organizational ability. As a child of his time he lived with the limitations of Christian lack of understanding and sympathy with Jews and Judaism, and was similarly influenced by these constraints. Yet he pioneered a new engagement with your people Israel, and in his own life sought to integrate what it means to be Jewish and believe in Yeshua.

Frey’s autobiography here –

(1) Moses Sailman, The Mystery Unfolded or an exposition of the extraordinary means employed to obtain converts the agents of the London Society (London, 1817); B.R. Goakman, The London Society for Promoting Christianity Amongst the Jews Examined: And the Pretensions of the Converted Jew Investigated ; Containing an Account of the Institution Since Its Commencement in 1809 to the Present Time … The London Society Examined (London: W. Lewis, 1816); Norris, H.H. The Origin, Progress, and Existing Circumstances of the London Society for Promoting Christianity Amongst the Jews: An Historical Inquiry (London: J. Mawman, 1825).

(2) Jonathan Sarna, “The American Jewish Response to Nineteenth-Century Christian Missions”, The Journal of American History, Vol. 68, No. 1 (June, 1981), 35-51.

(3) “Roi, who never praises Jews undeservedly, holds that it is only thanks to Frey that there are in existence modern missions to Jews.” Roi, iii, 19 in Jaocb Jocz, The Jewish People and Jesus Christ, 1949, 251, 405 fn. 317.

(4) Jacób Jocz, 1949: 251.

14 Aprl 1820 Joseph Frey founds American Society for Meliorating the Condition of the Jews #otdimjh
https://www.facebook.com/pages/Joseph-Samuel-C-F-Frey/222847314537253?fref=ts
14 Aprl 1820 Joseph Frey founds American Society for Meliorating the Condition of the Jews #otdimjh
https://archive.org/details/essaysonchrist00frey
https://archive.org/details/essaysonchrist00frey

Hebrew Grammar 1813

http://ia600308.us.archive.org/31/items/shaarharishonell00freyrich/shaarharishonell00freyrich.pdf

Essays on Baptism 1829

http://archive.org/details/essaysonchrist00frey

The theological lectures of Rev. David Bogue, never before published, Volume 1 (Google eBook)http://books.google.co.uk/books/about/The_theological_lectures_of_Rev_David_Bo.html?id=ewFMAAAAYAAJ&redir_esc=y David Bogue, Joseph Samuel Christian Frederick Frey L. Colby, 1849 – Theology, Doctrinal – 806 pages

General search

http://archive.org/search.php?query=creator%3A%22Frey%2C+Joseph+Samuel+C.+F.+%28Joseph+Samuel+Christian+Frederick%29%2C+1771-1850%22

http://en.wikipedia.org/wiki/Joseph_Samuel_C._F._Frey

4 August 1808 Joseph Frey founds forerunner of CMJ #otdimjh
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5 June 2024 Orthodox-Messianic Dialogue in Budapest #otdimjh

Posted on June 10, 2024 by richardsh

Dialogue between Rabbi Binjomin Szántó-Várnagy and Dr. Richard Harvey

https://youtu.be/rcqBJ8gggFY

The dialogue between Rabbi Binjomin Szántó-Várnagyand Dr. Richard Harvey, held at the Ohel Abraham Synagogue in Budapest, represents a significant moment in Jewish-Christian relations, particularly between traditional Jews and Messianic Jews. The discussion was facilitated by Szidonia Majoros and hosted by Rabbi Gabor Finali. It addressed complex theological and cultural issues, exploring the nature of Jewish and Messianic Jewish identities, the interpretation of scriptures, and the historical context of their beliefs. This report evaluates the key arguments presented by both speakers, the tone and personal interaction expressed throughout the dialogue, and the overall value of the discussion in fostering mutual understanding and respect.

Ohel Abraham Synagogue, Budapest

Rabbi Binjomin emphasized the importance of traditional Jewish beliefs and practices, grounded in the Torah and historical continuity. His central argument revolved around the concept that Jewish identity is intrinsically linked to Torah observance. As Rabbi Santo stated, “For me, the demarcation line is whether someone says that for me this is obligatory. This is Orthodox: for me, whatever Hashem says in His Torah is obligatory. I am obligated to do this.” This underscores the belief that observing the Torah is not merely a choice but a divine commandment that defines Jewish life.


Rabbi Binjomin Szántó-Várnagy

Moreover, Rabbi Binyomin highlighted the fundamental Jewish belief in monotheism, emphasizing the strict oneness of God. He expressed concern about the Christian concept of the Trinity, which he views as conflicting with Jewish monotheism. “When we learn about Christian theology and its extraordinary understanding of being one… it is very unusual for simple Jews that it’s not really one, it’s maybe two or even three but it’s the one,” he argued. This theological boundary, he contended, creates a clear division between traditional Judaism and Messianic Judaism.

In addition to theological differences, Rabbi Binjomin discussed the cultural and historical aspects of Jewish identity, particularly focusing on the unique traditions of Hungarian Jews. “For me, it means that it’s not by coincidence. I don’t believe in coincidence. There must be some reason to it,” he said, emphasizing the importance of preserving Jewish heritage and community cohesion. He stressed that Jewish identity is shaped by a combination of religious obligation and cultural heritage.

Dr. Richard Harvey, representing the Messianic Jewish viewpoint, provided a counterbalance to Rabbi Binyomin’s arguments by emphasizing the integration of Jewish and Christian beliefs. He argued that belief in Yeshua (Jesus) as the Messiah does not negate Jewish identity but fulfils Jewish prophecies and traditions. “We discovered that Yeshua is the fulfillment of the promise to Abraham because in him all nations will be blessed,” Dr. Harvey stated, presenting Messianic Judaism as a continuation rather than a departure from Jewish faith.

Dr. Harvey highlighted the inclusive nature of Messianic Judaism, which seeks to bridge the gap between Jewish and Christian identities. He remarked, “I don’t see any contradiction between being Jewish and believing in Yeshua. What could be more Jewish than believing in the Jewish Messiah?” This inclusive approach is particularly relevant in the modern context, where identity is often multifaceted and fluid. Dr. Harvey’s position appeals to those seeking a spiritual path that integrates different traditions.

Furthermore, Dr. Harvey emphasized the ethical teachings of Yeshua and their relevance to contemporary Jewish life. “For me, Yeshua is Torah incarnate, and his interpretation of Torah is authoritative,” he said. He argued that the values taught by Yeshua align with core Jewish principles and can enhance the ethical and cultural practices of the Jewish community. This perspective suggests that Messianic Judaism can contribute positively to Jewish ethical and cultural life.

Rabbi Gabor Finali gives concluding remarks on the importance of such meetings

The overall sentiment expressed by both participants was predominantly positive. Rabbi Binjomin’s opening remarks were welcoming and informative, setting a respectful tone for the discussion. “Shalom, good evening, and a warm welcome to the Ohel Abraham Synagogue in Budapest, Hungary,” he began, establishing an atmosphere of mutual respect. Throughout the discussion, Rabbi Binyomin’s tone remained firm and explanatory, particularly when discussing the importance of traditional beliefs. His analytical and defensive approach was evident when addressing theological differences, as he sought strong evidence to support any new theological claims. “You mentioned the need for strong proof to substantiate strong claims… What is the need to introduce new elements?” he asked, reflecting his careful consideration of theological innovations.

Similarly, Dr. Richard Harvey’s sentiment was helpful and constructive. His opening remarks were engaging and warm, demonstrating enthusiasm and openness. “Shalom everybody, I hope you can hear me okay… I will start on time and finish on time,” he began, immediately engaging the audience with his approachable demeanor. Dr. Harvey’s inclusive and explanatory tone was evident in his discussion of Messianic Judaism, where he passionately advocated for the integration of Jewish and Christian beliefs. “We live as Jews and as Disciples of Rabbi Jesus and we keep the Jewish festivals,” he said, emphasizing the continuity of Jewish traditions within Messianic Judaism.

Dr. Harvey’s reflective and assertive tone was clear during his theological explanations. He confidently stated, “For me, Yeshua is Torah incarnate, and his interpretation of Torah is authoritative,” underscoring his belief in the compatibility of Yeshua’s teachings with Jewish principles. His responses to Rabbi Binyomin were respectful and clarifying, showing understanding and a conciliatory approach. “Thank you for clarifying clearly what some of the boundaries are,” he said, acknowledging Rabbi Binyomin’s points while offering his own perspective.

Value of the Dialogue

The dialogue holds significant value for several reasons. Firstly, it represents a continuation of the modern trend toward reconciliation and mutual respect between Jews and Christians. This discussion acknowledges the painful history of Jewish-Christian relations while seeking common ground and understanding. Such dialogues are essential for healing historical wounds and building a foundation for future cooperation.

Secondly, Dr. Harvey’s approach highlights the inclusivity of Messianic Judaism, which seeks to bridge Jewish and Christian identities. This resonates with individuals who find themselves straddling both worlds and promotes a more nuanced understanding of Jewish identity. “We are in the process of constructing our identity,” Dr. Harvey explained, reflecting the dynamic nature of identity formation in contemporary society.

Thirdly, the respectful tone of the dialogue contrasts sharply with the often coercive and hostile nature of historical disputations. Both speakers demonstrated a willingness to listen and engage thoughtfully with each other’s perspectives, fostering a more constructive and empathetic dialogue. This respectful approach is crucial for addressing complex theological and cultural issues without escalating tensions.

The dialogue also explores challenging theological issues, such as the nature of the Messiah, Torah observance, and scriptural interpretation. This depth is crucial for advancing understanding and addressing longstanding theological differences. By exploring these issues in detail, the discussion provides valuable insights for both communities. “We have to make our assumptions explicit,” Dr. Harvey noted, emphasizing the importance of clarity in theological discussions.

Additionally, the emphasis on cultural identity, ethical teachings, and community engagement is particularly significant in the context of secular and modern religious identities. Both speakers addressed how their beliefs shape their daily lives and ethical practices, making the discussion relevant to contemporary audiences. Rabbi Szántó-Várnagy highlighted the importance of direct connection to God through prayer, while Dr. Harvey emphasized the ethical teachings of Yeshua.

Finally, the educational value of this discussion cannot be overstated. For the audience, it serves as an opportunity to learn about both traditional Jewish and Messianic Jewish beliefs. It provides a platform for individuals to reflect on their own faith and identity, fostering a deeper understanding of the complexities within the Jewish community. “This dialogue is highly valuable for fostering mutual understanding and respect,” Rabbi Szántó-Várnagy concluded, underscoring the educational benefits of such discussions.

Reflection and Prayer

The dialogue between Rabbi Benyamin Szántó-Várnagy and Dr. Richard Harvey is a significant contribution to the ongoing history of Jewish-Christian relations. It exemplifies a respectful and meaningful exchange that acknowledges past grievances while looking toward a future of mutual understanding and respect. This discussion is a valuable step in the continuing journey of reconciliation and dialogue between these two faith communities, highlighting the potential for shared values and cooperative engagement.

“O God of justice and of mercy, help us open our hearts to those we have wronged, and beg their forgiveness; help us to reconcile with those who have wronged us and seek our pardon; and forgive our sins, beyond justice, in Thy great mercy. Amen” (Rosh Hashanah Morning Service)

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