sign in sign up
<<
Home , Judaizers

, Once a Hopeless Frontier, Now? Part II: Living like , a Torah-Observant Jew: Delighting in ’s Law for Incarnational Witness to Muslims by Joshua Massey

What follows is the continuation of a paper published in IJFM 21:1, which introduced the need for a radical reexamination of the Mosaic Law when ministering to Muslim peoples since they, like Jesus, his apostles, and early Jewish Christians, share a deep appre- ciation for its divine origin and practice. Part one surveyed the work of several Messianic Jewish theologians to help correct our view of the Law in the New , enabling us to preach a with Law, which truly is ‘Good News’ to Muslims. Part one therefore laid the essential theological foundation for what follows: freedom to delight in God’s Law for incarnational witness to Muslims. Contextual and Incarnational Living ontextualization has become highly popularized in missions today. However, its wide variety of meaning and application has led to confu- C sion among to Muslims who attempt to apply contextual principles on a vast spectrum of options. Some understand it as the promotion of biblically permissible Islamic forms and architecture for Muslim back- ground believers. Others wear local dress and keep a beard. Still others abstain from pork, serve only halal meats, and adopt Muslim postures as they labor to promote indigenous movements of C5 Muslim believers.1

These are all valid applications of biblical principles in contextualization. However, contextualization by its nature often fixes our attention oncontexts which vary from place to place, potentially ignoring the inner issues of heart- felt realities and worldview. When the affective inner world of the witness is ignored, the application of contextualization can become trapped in appear- ances without permeating his heart and . In other words, do “contextual- ized” missionaries adopt these forms (e.g., the beard, diet, prayer postures) only because of their context, but look forward to enjoying a pork chop or Joshua Massey is a cultural anthropologist, linguist, and missiologist, shaving their beard when back in their home country? Do they only prostrate laboring among Asian Muslims since in prayer when visiting Muslim homes or mosques, or do they daily prostrate  1985. He is currently coordinating the in worship when no one is watching—even when visiting their homeland? If development of indigenous literature to assist Muslim followers of Jesus these forms are truly dependent on one’s context (i.e., if they are contextual), proclaiming God’s Kingdom and they will likely function more like a façade or a cultural concession, without making disciples in Asia. He has an inner appreciation of their sacred significance before God. If, on the other published several missiological articles on discipling Muslim nations and hand, they are practiced with deep reverence because they are rooted in divine ethnographies on folk-Islamic . initiative, they become profoundly personal. International Journal of Frontier Missions 21:2 Summer 2004•55 56 Part II: Living Like Jesus, a Torah Observant Jew Joshua Massey 57 Being contextual is often accepted ity within or without. Their practice are one, I in them and thou in me...” (17: under the rubric of “biculturalism”, is genuine, as is their witness: true to 22–23). Space does not permit us to and some missionaries have become others, and true to self. exegete all that Jesus may have implied extremely adept at such cultural gym- Contextual living then, as described by the glory which he received from the nastics. But after time, even contextual above, is actually an unavoidable first Father and now gives to his disciples, chameleons can suffer from nagging step toward incarnational living. The even to those who believe through their questions that pester the conscience: latter is, I propose, a healthier way for testimony (17:20). Nonetheless, we “If my Muslim friends saw me now, field workers to conceptualize how we cannot help but hearken back to John’s might they feel I misled them to think should live out our as servants set usage of the term in his prologue, “And I live differently than I actually do?” apart to disciple Muslim nations. the Word became flesh and dwelt among The more contextualized we live among us... we have beheld his glory, glory as of Muslims (i.e., the more Muslim- Among many competing christologies the only Son from the Father” (1:14). The 5 friendly changes we incorporate into articulated by theologians today, it is Greek here for “dwelt” is connected our daily living to minimize barriers of generally acknowledged that the term with the word “tabernacle”, so that early prejudice for the gospel and promote incarnation refers to the self-revelation Jewish readers of John would almost true indigeneity among new believers), of God in Christ: “the Word became flesh” certainly be reminded of the Tent of the more incongruity we will likely see Meeting, which was filled with God’s between our behavior among Muslims glory (Ex 40:34–35). and Christians. What can begin as an What can begin Speaking of the Temple as the “central exciting ‘contextual’ experiment in cul- ‘incarnational’ symbol of ”, N. tural adaptation may, years later, seem as an exciting T. Wright reminds us, more like a masquerade before Muslims who have now become near and dear It was standard Jewish , rooted ‘contextual’ experiment in Scripture and celebrated in regular friends. Once the discomfort of this in cultural adaptation festivals and liturgy, that the Temple incongruity sinks in, questioning our was the place where heaven and own consistency, and perhaps even our may, years later, earth actually interlocked, where the authenticity, is not far behind.2 living God had promised to be pres- seem more like ent with his people. [Nonetheless] If these inner issues are not dealt the Temple, for all its huge impor- with properly, our life may be a masquerade tance and centrality within Judaism, strangely inconsistent with our stand was after all a signpost to the reality, on contextualization. For example, and the reality was the resurrected we may be pro-C4 or pro-C5 in so that “God was in Christ reconciling the son of David, who was the son of philosophy of ministry,3 but live world to himself” (Joh 1:14; 2 Cor 5:19 God. God, in other words, is not and practice our faith like typical NASB). Although no one has ever seen ultimately to dwell in a human- Western Christians. Not only can God, Jesus revealed the Father to us. Full built Temple, a timber-and-stone house. God will indeed dwell with this hinder our personal witness to of the Spirit and one with the Father, Jesus could boldly proclaim, “He who has his people, allowing his glory and Muslims, but it can also create a con- mystery to “tabernacle” in their fusing dilemma for Muslim believers seen me has seen the Father” (Joh 14:9). midst, but the most appropriate we mentor. Verbally, they hear our As John A. T. Robinson put it so well, way for him to do this will not be constant encouragement to remain Jesus is “the human face of God” (1973). through a building but through a culturally Muslim. But as any parent The apostle John puts it similarly in his human being. And the human being knows, children learn more from our prologue, “No one has ever seen God; the in question will be the Messiah, only Son, who is in the bosom of the Father, marked out by resurrection. This, I example than from what we verbally submit, is more or less how the early say. If we encourage Muslims to he has made him known” (Joh 1:18). Christians reasoned. Jesus—and then, retain many of their Islamic forms, Because Jesus’ humanity is often very quickly, Jesus’ people—were but live before them as liturgyless eclipsed by our focus on his divine now the true Temple.... (1999:110) Christians, we may well end up glory, we often miss the profound impli- Paul asks, “Do you not know that you are hindering the very indigeneity we cation of his prayer in John 17, where God’s temple and that God’s Spirit dwells long to promote by contributing to he appears to expect the self-revelation in you?” (1 Cor 3:16). And again, “Do their “Christianization” and “de- of God to similarly occur in us, even as you not know that your body is a temple Muslimization.” As Jesus said, “A it did in him—because we are in him of the Holy Spirit within you, which you disciple... when he is fully taught will be and he is in us. “Even as thou, Father, art 4 have from God?” (1 Cor 6:19). like his teacher” (Lu 6:40 RSV). By in me, and I in thee, that they also may be contrast, if one practices these forms in us, so that the world may believe that God wants to reveal himself to the with an inner appreciation of their thou hast sent me” (17:21). Jesus proceeds nations by tabernacling in those whose sacred significance before God—if to explain how this mind-boggling hearts are fully his. Clearly then, one they have become deeply per- translation can possibly occur, “The glory does not need to be pre-existent to be sonal—then there can be no charge which thou hast given me I have given indwelt by God, or for his word and of masquerade, façade, or incongru- to them, that they may be one even as we wisdom to become flesh. Equally clear,

International Journal of Frontier Missions 21:2 Summer 2004 56 Part II: Living Like Jesus, a Torah Observant Jew Joshua Massey 57 however, is the certainty that unlike tive of context, greater consistency is century Jewish followers of Jesus came Jesus, we will often fall far short of likely to result, thereby protecting one to similar conclusions? manifesting God’s indwelling Spirit. from external and internal questions of Messianic Jewish theologians are quick Nonetheless, this does not excuse us authenticity and even integrity. to point out that the context of Mark from incarnational ministry, nor did it Let us now proceed to put all of the 7 is not about but about ritual discourage Jesus’ prayer for us in this above threads together (including part washings before meals regard (Joh 17:20–23). Therefore, the (n’tilat-yadayim), one of this paper) to explore how a as is clear from vv. 2–5. Therefore, questions an incarnational witness proper use of the Law can guide us in according to David Stern, when Jesus must constantly and prayerfully ask in incarnational witness to Muslims. To “declared all foods clean,” he was not pioneer Muslim contexts are: If the the weekend evangelist or occasional declaring foods kosher, but saying word of God became flesh today not as treif witness to Muslims, what follows may rather that kosher food is not rendered a Hebrew– and Aramaic–speaking Jew seem unnecessarily excessive. Though unclean when touched by hands not of Palestine, but as a –speaking all of the Law is good and therefore ritually washed (1991:160). The ritual of (fill in the blanks beneficial for all who want to delight in washing of hands before meals, as clearly for your context), what would he say it, the suggestions below are primarily explained in the parenthetical statement to Muslims? How would he live? How directed at those whom God has set of vv. 3–4, was not at all, would he dress? How would he teach? apart to devote their lives to discipling but Oral Law, a “tradition of the elders”. What words would he use to describe Muslim nations. Those who have not As we shall see in Acts 10, this tradi- Kingdom realities? 6 been set apart as such will also do well tion of ceremonial cleanliness not only Contextualization is concerned with to understand these issues in order to missed God’s intention in the Law, but appropriate forms for a context. appreciate the transformation required eventually led to the erection of bar- Incarnation is concerned with the in incarnational witnesses. Otherwise, riers between and that self-revelation of God from the depths it will be extremely easy to misunder- hindered the fulfillment of the very task of one’s personhood—emptying one’s stand them, as Judaizing Christians for which God used the Law to set Israel self to be like his master, who was made misunderstood Paul and thereby apart as a holy nation, i.e., to be a royal like his brethren in every respect (Phil missed out on a most amazing era in priesthood to the nations (Ex 19:6). 2:5, 7; Mt 10:25; Heb 2:17). With redemptive history as God’s Kingdom However we interpret Mark 7, the mes- contextualization, practitioners adjust broke forth among Gentiles. sage of Acts 10:13–15 seems patently as their context demands to remove clear to non-Jews: God asked Peter communicative stumbling blocks that Observing Kosher to eat non-kosher, thereby nullifying can hinder the message. With incar- Although Jesus opposed various parts dietary law. However, Gentile Christian nation, you are adjusted, to the inner of the Oral and halakhic law when scholars often overlook the fact that core of your being; you are part and they missed the point of Biblical Law, Peter’s understanding of this vision was parcel of the message, inseparably and he obeyed both the spirit and letter not clear8—though it occurred three organically related to the message, as of the Mosaic Law at every point so times—until the following day, when God’s Spirit tabernacles in you, his that he was without sin (Heb 4:15). he explained inside a Gentile home, Temple. Incarnation is not contextual; This included observance of kashrut it is personal. As you walk in the Spirit, (kosher), abstaining from various foods You yourselves know that it is unlaw- in a very real sense, the word becomes like pork as prohibited in Leviticus 11.7 ful for a Jew to associate with or to fleshin you. Jesus’ Jewish followers did the same. visit a Gentile; but God has shown me that I should not call anyone Because the incarnational witness Well after Jesus’ ascension, after his profane or unclean (Ac 10:28). prayerfully attempts to imitate Jesus’ disciples were “ fully trained”, Peter made it clear his lips had touched Peter is not referring to Biblical Law example of becoming like his brethren never (impure) foods (Ac 10:14). prohibiting Jews from entering Gentile in every respect, especially with regard trief Similarly, Acts 21:20 reveals that many homes, but Oral Law, i.e., another to Torah-observant forms ordained tradition of the elders. by God and practiced by Jesus and his thousands of Jewish Christians were apostles, he soon begins to appreci- zealous for the Law—which certainly The mistake was easy enough to ate God’s purpose for these forms and included keeping kosher—well after make. If certain foods are “unclean”, delight in their practice. Incarnational Jesus “declared all foods clean” (Mk 7: then Gentiles who eat such foods are witnesses therefore need not worry 19), and after the voice from heaven also unclean, right? Wrong. “Ritually if Muslim friends drop in unexpect- told Peter to “kill and eat. ... What God impure” is probably a better transla- has made clean, you must not call profane” edly at any place, in any country. The tion of the Hebrew amj (tamé), often practice of faith and devotion remains (Ac 10:13, 15 NRSV). These verses rendered “unclean,” but really has no the same, regardless of context. While in Mark 7 and Acts 10 have led many English equivalent. A woman does not contextual and incarnational witness Gentile Christians to conclude that become intrinsically polluted by going share much in common, the contrast Jews no longer need to keep dietary through her monthly cycle which God is one of consistency and personal laws which have since been abrogated designed, but this does render her depth. And when your personhood is by the . But does ceremonially or ritually impure for vari- permeated by your calling irrespec- Scripture give any indication that first- ous places and functions that require

International Journal of Frontier Missions 21:2 Summer 2004 58 Part II: Living Like Jesus, a Torah Observant Jew Joshua Massey 59 ritual purity, as with men after seminal ciples, still adhered strictly to so much Torah, “You shall not round off the hair emissions. Similarly, certain foods were of the Oral Law? Clearly, Peter’s rabbi on your temples or mar the edges of your also prohibited as “ritually impure” was fully Torah-observant, and so beard” (Lev 19:27). Rabbis interpreted for Israelites, not because they were were his fellow apostles. The fact that this as a prohibition against shaving intrinsically dirty or unfit for human Peter continued to observe kosher and forbade the removal of sideburns consumption, but because God also long after Jesus’ teaching in Mark 7 and hair on certain places of the cheek included diet as yet another way to set (Ac 10:14), and the fact that thou- and chin (Werblowsky 1997:105). apart his covenant people as a royal sands of Jewish Christians remained Some Jewish groups even ascribed priesthood to the nations. Various zealous for the Law well after Peter’s mystical importance to beards. The foods were, therefore, “ceremonially vision (Ac 21:20) is consistent with Hebrew for elder (Nqz, zaqen) liter- impure” to them. Each and every time Jesus’ teaching that no portion of the ally means “one who wears a beard Mosaic Law describes various crea- Law will pass away until heaven and (Nqz, zaqan)”, likely because the office tures as amj (impure) for eating, they earth disappear (Mt 5:18), including of elder in Israel, as in other ancient are always followed by an extremely dietary laws mentioned in Leviticus Near Eastern societies, was based on important qualifier:to you (Lev 11: 11 for the Jewish people. the authority of age and the wisdom 4–8, 26–29, 31, 35, 38; Dt 14:7–8, 10, that presumably accompanied it. 19). In other words, God did not ask Food has no power in itself to defile all nations to abstain from these foods, any man, not even a Jew, since food Though the makes no just his firstborn among the nations. merely goes into “his stomach and passes explicit mention of beards, there is no Everything God made is good! Peter’s on” (Mk 7:19). Rather, it is disobedi- evidence that Jewish attitudes toward vision therefore did not nullify Biblical ence to God’s commands that defiles beards changed during the first century, Law but Oral Law: Jews do not a man, for such is licentiousness, even under Greco-Roman influence. become ritually defiled by entering a springing from a rebellious heart (Mk After a brief period when Alexander Gentile’s home because Gentiles do 7:22–23). And if God has commanded set the fashion for shaving, beards were not become impure by eating ‘clean’ his firstborn among the nations to ubiquitous among Greeks. In fact, when foods prohibited to Israelites. abstain from various foods, their con- Emperor Hadrian later broke with sumption does not depend on whether Roman tradition to sport a full, well- Several oral laws regarding ritual they are intrinsically ‘clean’ or profane. tended beard (c. 128 CE), historians purity, though developed as a “hedge It depends on God’s word. If God sets speculate he may have been trying to of protection” around Biblical Law, his firstborn apart with a priestly diet “look Greek” (Birley 1997:61). Though actually served to set aside the com- by forbidding various foods, they are shaving had been the norm in Roman mands of God. As Jesus said, forbidden. Nonetheless, they need not society for several centuries before You leave the commandment of God, fear being ritually defiled by Gentiles Hadrian, it is highly unlikely that and hold fast the tradition of men. ... who eat such foods (or, more accu- Palestinian Jews adopted this practice You have a fine way of rejecting the rately, who have chosen to treat some during their early occupation, espe- commandment of God, in order to forbidden creatures as food), for both cially given the fact that non-Jewish keep your tradition! (Mk 7:8–9). the creatures and the Gentiles are literature during the Roman period The command of God set aside in ‘clean’ (Mk 7:19, Ac 10:28). frequently describes beards as typical of Jewish men. this case was the mandate to bless all The incarnational witness to Muslims is nations. How could God’s firstborn therefore free to obey these dietary laws Apparently, early Jewish Christians among the nations serve her intended as well, knowing that the Law is good also took a very dim view of shav- purpose as a kingdom of priests if she and holy (Rom 7:12; 1 Tim 1:8); and if ing. According to the Apostolic developed laws to ban Jewish entry into these laws were suitable for a kingdom Constitutions, Gentile homes? Jews not only can enter of priests set apart to bless all nations, Nor may men destroy the hair Gentile homes without being defiled, they are equally suitable for Gentiles of their beards, and unnaturally they should enter Gentile homes to ful- set apart to bless Muslim nations who change the form of a man. For the fill their role as priests to the nations. esteem and obey the same divine Law. law says: “Ye shall not mar your Even though Cornelius was a God- beards.” For God the Creator has Keeping a Beard made this decent for women, but fearer and respected by many Jews Among ancient , the beard has determined that it is unsuitable (Ac 10:22), Oral Law still prohibited was considered a sign of manhood, for men. But if thou do these things Jewish entry into his home. Because was carefully tended, trimmed, and to please men, in contradiction to Peter was not only completely Torah- (in later times) even anointed (Ps the law, thou wilt be abominable observant but also lived in accordance 133:2). Its removal was considered a with God, who created thee after with Jewish customs, he was not likely horrific disgrace (2 Sam 10:5), unless his own image. If, therefore, thou to violate this Oral Law without done for mourning or purification wilt be acceptable to God, abstain divine intervention. How is it that from all those things which he hates, rites (Job 1:20, Lev 14:9). Orthodox and do none of those things that are after spending several years with Jews today continue to keep beards as unpleasing to him. (1:3) Jesus, Peter, one of Jesus’ closest dis- a sign of their faith and obedience to

International Journal of Frontier Missions 21:2 Summer 2004 58 Part II: Living Like Jesus, a Torah Observant Jew Joshua Massey 59

Somewhat surprising for many A Muslim friend of mine (who has panied by righteous living, beards Christians today is the fact that this not met many Christians) once com- remain a telltale sign to onlooking same attitude toward beards, and mented, “Isn’t it amazing how devout Muslims confirming a man is devout, its biblical in Leviticus, men of every faith all keep beards?” more concerned about pleasing God seems to have prevailed in the late than conforming to present-day “Oh?” I replied. second century among early Gentile trends. Clement of Alexandria would , who taught that “Oh yes!” he continued. “Devout surely concur. So if God has set you shaving was effeminate and against Jewish, Christian and Muslim priests apart to reach Muslims and blessed God’s order of creation. Consider the all keep beards, as do Hindu sadhus, you with genes to grow a beard, you teaching of Clement of Alexandria Sikhs, and Buddhist priests, that is, at might prayerfully consider letting (c. 182–202 CE), an early Greek theo- least those who are genetically able.” it grow as a sign of your faith and logian and head of the catechetical “Now that you mention it, this is rather Torah-observance. And if your wife school in Alexandria. In his treatise remarkable,” I replied. “However, while protests, you can gently tell her, on how to live as a good disciple of some orthodox Christian priests do “Honey, it’s the Law.” Christ, he writes, indeed keep beards, devout Christians But for a man ... to shave himself don’t necessarily need to keep a beard Circumcision with a razor, for the sake of fine to symbolize their faith.” Four thousand years ago, God made effect, ... to shave his cheeks ... a covenant with which and smooth them, how womanly! not only involved the multiplication .... For God wished women to be of physical descendants and acquisi- smooth, and rejoiced in their locks tion of land, but also the blessing alone growing spontaneously, as a of all peoples on earth (Gen 12: horse in his mane; but has adorned Unquestionably, man, like the lions, with a beard, 1–3). It wasn’t until about twenty- and endowed him, as an attribute Gentiles were expected four years later, when Abraham was of manhood, with shaggy breasts—a ninety-nine, that God gave him the sign of strength and rule. This, then, to keep some of the sign of this amazing covenant. The the mark of the man, the beard, by Lord said to Abraham, which he is seen to be a man, is older Law, but not all of it. than Eve, and is the token of the This is my covenant, which you shall superior nature. In this God deemed keep, between me and you and it right that he should excel, and dis- your descendants after you: Every persed hair over man’s whole body. male among you shall be circum- ... For it is not lawful to pluck out the cised. You shall be circumcised in the beard, man’s natural and noble orna- “They don’t?” he asked somewhat flesh of your foreskins, and it shall ment. (Paedagogus 3:3) be a sign of the covenant between perplexed. “But you keep a beard.” me and you. He that is eight days With such attitudes towards beards Clearly, my beard was to him an indi- old among you shall be circumcised; among both Jews and Greeks, it is cation of my faith, consistent not only every male throughout your genera- rather difficult to imagine a clean- tions, whether born in your house, with his worldview of righteous living, or bought with your money from shaven rabbi entering a first-century but also with the Torah as practiced by any foreigner who is not of your off- synagogue on the to read from Jews for centuries, and most probably spring.... So shall my covenant be in the scroll of Isaiah (Lu 4:17). Likely by Jesus and his early Jewish followers. your flesh an everlasting covenant. for these reasons, in spite of the total Interestingly, this friend does not keep (Gen 17:10–13) absence of any physical description of a beard himself, yet he rises before Why, it is fair to ask, did God choose Jesus in canonical Scripture, both apoc- dawn every day to pray, diligently circumcision, the cutting away of ryphal writings and later artists depict keeps the fast every Ramadan, gives a man’s foreskin, as a sign of his Jesus with a thick and flowing beard.9 generously to the poor, and is by all covenant with Abraham? It is clear counts what most Christians would As beards have been common among throughout Scripture that what God consider a Muslim. Nonetheless, all religious Jews and remain so today devout desires most is circumcision of the he does not include himself in his own among the orthodox, so too have they heart, an even more mysterious meta- categorization of ‘devout men’, all of signified pietistic faith for Muslims phor to symbolize a right relationship whom are marked out, according to following Muhammad’s example and with God (Dt 10:16, 30:6; Jer 4:4). counsel, “Keep a beard and trim the him, by ‘beards’. Rabbis speak of a hardened outer layer moustache short” (Bukhari 7:780). Of course, not all Muslims are born of skin around a man’s heart which Though a large number of God-fear- with genes to grow a beard,10 and must be removed before he can be ing Muslims today opt not to keep a most would surely have greater respect convicted of sin and sensitized toward beard, some even joking that those who for a clean-shaven righteous man who God. It is this outer layer of skin that, do are on their way toward fanaticism, loves his neighbor than a bearded if not removed, can harden a heart, most continue to see beards as signify- wicked man who pursues only selfish making it oblivious to sin and hesitant ing a man’s desire to be devout. ambition. Nonetheless, when accom- to trust in or obey God whole-heart-

International Journal of Frontier Missions 21:2 Summer 2004 60 Part II: Living Like Jesus, a Torah Observant Jew Joshua Massey 61 edly. Although this rabbinic symbolism ing with the Israelites, Ex 12:48), we this amazing covenant. To insist in consistent with Scripture, it is surely certainly have no biblical evidence to otherwise is ultimately to condemn a impossible to circumcise the heart suggest God wants all nations circum- vast number of Christians in North of an eight-day-old baby. Instead, cised. Nonetheless, Gentiles are clearly America who circumcised their sons he must come of age and decide for free to express their love for God at birth, albeit for hygienic reasons. If himself whether or not he will allow and celebrate his glorious covenant Gentile Christians are free to circum- God to remove that outer layer of with Abraham by circumcision—not cise for hygienic reasons, how can we skin from his heart which prevents because it is necessary for or oppose those who want to circumcise him from sensing God’s presence and even profitable for righteousness, but for covenant reasons? submitting to his reign. In the church because by faith they want to honor After presenting this material to today, circumcision of the heart is God with the same sign he chose to several church planting teams in Asia, often symbolized by adult baptism. But commemorate his redemptive work one Western approached how are we to understand a covenant through Abraham’s seed. me privately and confided that he was of God cut into the flesh of a baby only Two millennia after God established not circumcised as a child but felt God eight days old? this covenant with Abraham, Paul prompting him to do so as an adult. Because God’s covenant involved a revealed its marvelous fulfillment Before doing so, adults must carefully line of descendants, it was important among Gentiles: consider Paul’s teaching, for those descendants to know they So you see that it is men of faith Was any one at the time of his belonged to God. After all, their mere who are the sons of Abraham. ... call uncircumcised? Let him not existence is the direct result of God And if you are Christ’s, then you are seek circumcision. For neither cir- miraculously opening Sarah’s womb at Abraham’s offspring, heirs accord- cumcision counts for anything nor age ninety. And so, according to some ing to promise. (Gal 3:7, 29) uncircumcision, but keeping the commandments of God. Every one rabbis, circumcision on the eighth day Because all who belong to Christ, even should remain in the state in which can be seen as an arranged marriage Gentiles, are also Abraham’s offspring he was called. (1 Cor 7:18–20) ceremony. Vows are made and the by faith, then by faith Gentiles are In earliest , decades before agreement is sealed in the flesh of the surely free to obey the same command any portion of the New Testament one betrothed to the groom. Of course, to Abraham’s offspring. Again I say, was written, most Christians were there will be times when the boy does Gentiles are free to do this not because Jewish. As Gentiles began to put their not feel so connected with God, and of any legal obligation, but because faith in Jesus, Jewish Christians were times when God is not so enamored they are thrilled about what it symbol- then the ‘senior’ Christians, the ‘most with him. Yet, the sign of their vows izes: the covenant which ultimately experienced’ Christians, and the ‘best’ remain, cut in the flesh, a lifelong vis- resulted in the coming of Jesus, the Christians with the greatest knowledge ible reminder that he belongs to God Lion of Judah and offspring of David of Scripture—which many studied forever. And if he ever strays from the (Rev 5:5, 22:16), and our very redemp- from childhood in its original Hebrew One to whom he belongs, he need not tion in Christ. Though fulfilled in form.11 In such an environment, it look far to see that he has been pledged great measure by Christ himself, this should come as no surprise that many to another, set apart at birth. He was covenant is by no means terminated Gentile believers, desperately anx- born into this world by God’s miracu- but continues to be fulfilled as his ious to do the right thing, were quite lous design, to bless all nations. ambassadors bless the nations with willing to be circumcised in order to good news of God’s kingdom. Circumcision became an extremely achieve full status as ‘God’s people.’ controversial topic during the first Of all the signs God could have circumcision was seen as an century when some Jewish follow- chosen to symbolize his everlast- essential rite for any full-convert to ers of Jesus insisted Gentile believers ing covenant to Abraham, he chose Judaism.12 Therefore, to admonish the be circumcised to be saved (Ac 15: circumcision. All nations are therefore uncircumcised not to seek circumcision was 1). Paul condemned such demands in free to have a (covenant of to admonish Gentiles not to convert no unclear terms, citing the fact that circumcision) ceremony for eight- to Judaism. This appears consistent Abraham’s faith was reckoned righ- day-old sons to sanctify, set apart, and with Paul’s teaching elsewhere, for as teousness before he was circumcised dedicate their sons to God. Obviously, Andrew Walls says, (Ro 4:9–10). So it is with all people, circumcision is not the only way to do Paul knew that the path of the pros- Jewish and Gentile. Salvation comes by this, but it surely remains one excellent grace through faith, not by circumci- elyte [ger tsedeq] was a blind alley way as modeled by Abraham, Moses, for Gentile disciples of Jesus. They sion. Neither Jews nor Gentiles need David, Jesus and all his apostles in had to bring Christ to bear on areas circumcision to be ‘saved’. Nonetheless, obedience to God’s divine initiative. of life of which people who had been circumcision for the Jew remains a And if circumcision was appropriate observant Jews all their life knew matter of obedience to God’s com- for our Lord Jesus himself, it certainly nothing; and if they became pros- mand and everlasting covenant. While remains appropriate for Gentiles who elytes, became in effect imitations God has commanded some Gentiles of Jewish Christians, they would be want to celebrate all that God has disabled from bringing Christ to bear to be circumcised (i.e., if they desired done and will continue to do through to keep the Passover while sojourn- on those areas. (1996:52) International Journal of Frontier Missions 21:2 Summer 2004 60 Part II: Living Like Jesus, a Torah Observant Jew Joshua Massey 61 But was Paul actually forbidding expect Paul would have applauded any missionary Gentiles from circumcision in 1 Cor 7: 18, or just discouraging it? David Stern willing to get circumcised in order to advance the cause has noted that rabbis of Second Temple of the gospel among Muslims. Judaism were required by hallakhic law I to initially “discourage potential Gentile circumcised. Actually, I expect Paul I wouldn’t joke about a thing like this. converts in order to winnow out those would have applauded any missionary We’re talking about your brit milah (cov- who are insincere” (1991:177). Stern willing to get circumcised in order to enant of circumcision). You may have is therefore convinced that 1 Cor 7: advance the cause of the gospel among missed out after completing your first 18–20 is simply an example of this Muslims. In fact, Paul expected noth- week of life, but it’s never too late! I’d be standard rabbinic discouragement and ing less from Timothy. happy to perform the procedure myself that the New Testament does not forbid if you like. Who would you like to be Gentile Christians from conversion to Paul wanted Timothy to accompany him; and he took him and circumcised your sandek (the Jewish male who holds Judaism if they want to identify fully him because of the Jews that were in down one’s legs during the procedure)? with the Jewish people (:178; cf. Fischer those places, for they all knew that his Actually, you’d better choose two.” 2001:141–149; Wolf 2001:133–139). father was a Greek. (Ac 16:3) This conclusion is further supported And so Paul circumcised Timothy— by the context of 1 Cor 7 where Paul Timothy was yet another early an adult! Bear in mind this is the same apparently allows for exceptions to all Christian who took the Law very Paul who told Galatian Gentiles, “Now of his admonishments. Paul admon- seriously. Timothy’s father was I, Paul, say to you that if you receive cir- ishes singles to remain as they are (i.e., Gentile, but his mother Eunice was cumcision, Christ will be of no advantage unmarried, vv. 8, 27); but if they cannot Jewish. And because Jewishness to you” (Gal 5:2). Why circumcise control their passions and choose to travels through the mother’s line, Timothy in Lystra then discourage marry, they have not sinned (vv. 9, 28). not the father’s, Timothy was hal- Gentiles from circumcision in Galatia? Similarly, Paul admonishes slaves to akhicly (legally) Jewish. Nonetheless, While we can safely assume Timothy’s remain as they are, for even freedmen are Timothy’s Gentile father evidently Jewish mother was a significant factor slaves of Christ; but if they can obtain opted not to circumcise him on the in his circumcision, Scripture does not their freedom that too is acceptable (vv. eighth day. He may have reasoned cite this as Paul’s rationale. Instead, 21–24, cf. NRSV, Lamsa). And so, most with Eunice, “What if our boy wants according to Acts 16:3, Paul circum- Gentile believers should also remain as to compete in the Greek games or cised Timothy “because of the Jews that they are and not convert to Judaism to conduct business with Gentile clients? were in those places, for they all knew that follow Jesus; however, if they insist and Hellenistic Jews are paying a great his father was a Greek”. While Galatian persist after repeated discouragement deal of money nowadays to remove the believers had been “bewitched” by 15 from Jewish church leaders, and if they marks of their circumcision so they Judaizers to believe circumcision was really want to fully identify with the won’t be excluded from such activi- necessary for salvation (Gal 3:1, 5: Jewish people even in circumcision, then ties.” What is known with certainty 4), Timothy was circumcised for the they have not sinned.13 is that Timothy made it to adulthood right reasons: to remove any stumbling without being circumcised, that is, block that might hinder their witness For our purposes, however, no one is until Rabbi Paul arrived! Remember among the circumcised. Though all advocating that incarnational wit- that Paul was a Pharisee, and Scripture Gentiles are free to get circumcised nesses to Muslims convert to Judaism! testifies that he continued to identify for the right reasons, Galatian believ- Instead, any man who feels led to get himself as a Pharisee when proclaim- ers had clearly been seduced by a circumcised either to celebrate God’s ing the gospel (Ac 23:6). He therefore perversion of the Law. Furthermore, covenant to Abraham, or even to win may also have continued wearing the as evidenced by the large number of 14 the more for the sake of the Gospel, needs uniform of a Pharisee throughout his Gentile God-fearers (half-converts to to ask himself whether or not Paul was ministry (Friedman 2001:48). Imagine Judaism) in comparison to the rela- prohibiting this in 1 Cor 7:18. I, and it the scene when Rabbi Paul broached tively small number of full-, seems David Stern, do not believe Paul the subject to Timothy: “Shalom! My Paul surely knew that a campaign of was. Rather, 1 Cor 7 suggests that Paul son Timothy, I’d really love for you circumcision was not likely to promote does not forbid marriage to the unmar- to come along and join our team, but a viable and indigenous church plant- ried, freedom to the slave, nor circum- there’s a delicate matter we must first ing movement within Greco-Roman cision to the uncircumcised—though discuss. Please, have a seat. I’m refer- society, where circumcision was seen as all are admonished to contentedly ring, of course, to the fact that I’ll need both vulgar and shameful.16 Non-Jews remain in the state they were in when to circumcise you first.” simply do not need to be circumcised called. When circumcision is sought in Timothy may have gulped, “Really? to be an heir of the covenant symbol- order to become Jewish, Paul discour- ized by circumcision. Nonetheless, if a ages it; he does not forbid it. However, With all due respect Rabbi Paul, are you sure this is absolutely necessary?” believer freely chooses to obey the Law it is an entirely different matter to of circumcision for the right reasons, seek circumcision in order to advance “Yes of course!” Paul may have replied. as Timothy did, then I believe Paul the cause of the gospel among the “Would I even mention it if it wasn’t?

International Journal of Frontier Missions 21:2 Summer 2004 62 Part II: Living Like Jesus, a Torah Observant Jew Joshua Massey 63 would not hesitate to circumcise him, his apostles, as would be common for Jerusalem three times daily. Unlike as Timothy experienced firsthand. all pious Jews (Mk 1:35; Ac 3:1, 10: Daniel, they chose to differentiate 9). Furthermore, as we shall see below, themselves from Jewish custom by pray- Tracing their ancestry to Abraham the apostles apparently taught new ing toward the east seven times daily, through Ishmael, Muslims also regard Gentile believers—unfamiliar with citing Psalm 119:164 and other verses circumcision with great importance. praying at set times—to also pray three as their rationale (Woodberry 1996: Stuart Caldwell, a church planting times daily ( 8:3). 175). Before Jesus’ birth, Zechariah missionary in Asia, recounts, prophesied that Jesus would be the After entering a village mosque at the The Direction of Prayer “rising sun” (Lu 1:78), which, of course, invitation of a Muslim friend, there Solomon set the direction of prayer always appears in the east (cf. Rev 22: was great anxiety about my pres- toward the Temple in Jerusalem when 16). This new eastern direction of ence as a foreigner. I soon learned its construction was complete. prayer for Gentile believers was further that they were not worried about my faith, but about whether or not I May your eyes be open day and night bolstered by the fact that the entrance was circumcised. If not, their mosque toward this house, the place where you to the Temple faced toward Eden in would be desecrated and their the east. It is striking to consider how nullified. They were much ‘contextual’ praying toward the rising relieved to hear I too bore the sign The apostles sun in the east would have been along- of God’s covenant with Abraham, side pagans who also prayed toward the and I was much relieved they did not apparently taught east to worship ‘Eostre’ (‘Ostara’), the demand proof! (2000:26) new Gentile believers– Teutonic of the rising sun. Although many North American Freedom in Liturgical Worship Christians have been circumcised in unfamiliar with We previously noted Gentile freedom hospitals at birth for hygienic reasons, to innovate in liturgical practice, both it’s difficult for us to understand how praying at set times– for reasons of indigeneity and surely such a commotion could break out at to also pray for survival amidst an increasingly a mosque over this issue. Nonetheless, anti-Jewish Roman empire. However, according to Islamic tradition, the three times it is noteworthy that both Jewish and importance of circumcision to Muslims Gentile believers prayed at set prayer is rooted in its practice by Abraham a day times and in a set direction, even after and all subsequent biblical proph- promised to set your name, and may you Jesus’ teaching in Samaria that ets (Bukhari 8:312; Muwatta 49:4). heed the prayer that your servant prays the hour is coming when neither on Regarding salvation, circumcision and toward this place. And hear the plea of your this mountain nor in Jerusalem will uncircumcision are nothing. But regard- servant and of your people Israel, when you worship the Father. ... when the they pray toward this place; may you hear ing the covenant to Abraham, circumci- true worshipers will worship the Father from heaven your dwelling place; hear and sion remains the sign chosen by God in spirit and truth, for such the Father forgive. (2 Chr 6:20-21 NRSV) and practiced by Jewish followers of seeks to worship him. (Joh 4:21, 23) Jesus from the inauguration of Christ’s That this direction of prayer became reign till today. Our very calling to Evidently, this teaching did not deter customary is seen in Daniel’s example, early believers from liturgical obser- bless Muslim nations is ultimately with “windows in his upper chamber rooted in the covenant symbolized by vance of prayer at set times and in a open toward Jerusalem; and he got sacred direction. circumcision. Circumcision, therefore, down upon his knees three times a day is not a meaningless ritual invented by and prayed and gave thanks before his In spite of popular modern attitudes Abraham, but the sign God chose to  toward liturgy as vain, meaningless God...”(Dan 6:10). Even today, when commemorate his glorious covenant to Jews pray, and especially when recit- and mechanical ritual, many branches bless all nations. Let us treat it as such ing the Amidah (prayer liturgy), they of the church have retained some form as we seek to disciple Muslim nations turn in the direction of Jerusalem and of liturgical prayer. On the one hand, who also welcome this same divine sign. the Temple mount. Similarly today, liturgy can tutor the soul with words Messianic Jewish congregations also we long to say to God but need help Liturgical Prayer pray toward Jerusalem, even as we articulating. As Phillip Yancey wrote: Toward Jerusalem look forward to the new Jerusalem, The Psalms supply me with the Set Times of Prayer which will come down out of heaven words I need and sometimes want to The institution of three daily prayer from God, with no need for the sun say to my God. Words that celebrate services is legendarily ascribed by or moon to shine on it, “ for the glory his reality: “The heavens declare the Jewish sages to Abraham, Isaac, and of God gives it light, and the Lamb is its glory of God.” Words that confess his lamp” (Rev 21:2,23). action in my life: “You have turned Jacob, and clearly practiced in the my mourning into dancing.” Words time of David and Daniel at evening, However, after Emperor Hadrian that express my utter dependence: morning and noon (Ps 55:17, Dan 6: outlawed the practice of Judaism in 135 “In my mother’s womb, you formed 10).17 Scripture suggests these prayer me.” Words that convey my hoped-for CE, Gentile Christians found it rather times were also observed by Jesus and dangerous to continue praying toward intimacy: “This one thing I desire, that I might dwell in the house of the Lord International Journal of Frontier Missions 21:2 Summer 2004 62 Part II: Living Like Jesus, a Torah Observant Jew Joshua Massey 63

forever.” The Psalms tutor my soul in ship. According to , the postures of homage. It’s no wonder my love for God. (Yancey 1999:124) distinguished scholar of Judaism, then that God’s anger and jealousy On the other hand, liturgy can In Judaism and Islam, prayer is liturgy in Scripture is often directed at those become rote and void of the intimacy it in the classic sense of the word, that who bow down to idols, “You shall not attempts foster. In spite of the tendency is, labor: it is work to be done for God. bow down to them or worship them; for for liturgy to degenerate among the People recite prayers because they are I, the LORD your God, am a jealous commanded to do so, out of religious God” (Dt 5:9). Could it be that God’s masses, rabbinic leaders constantly duty, in Judaism. And to that concep- called people to worship God with all jealousy here is partially related to the tion, the notion that one prays when fact that he actually wants his people their heart. According to The the spirit moves the person, or one Dictionary of the Jewish , fabricates a prayer for the occasion, to bow down to him? It appears God is alien. True, the Judaic and Islamic may have answered this question long Even after the introduction of fixed ago through the prophet Isaiah, liturgical prayers, rabbis emphasized liturgies make provision for informal the need to retain an element of and idiosyncratic prayer, even for indi- Turn to me and be saved, all the spontaneity. One should pray only vidual prayer, outside the framework ends of the earth! For I am God, and in a devout and reverential frame of of the quorum representing the holy there is no other. By myself I have mind (Mishna Berakhot 5:1), and “he community of the faithful. But both sworn, from my mouth has gone who makes his prayer a fixed, routine Islam and Judaism concur that fixed forth in righteousness a word that exercise, does not make his prayer obligations govern the recitation of shall not return: ‘To me every knee a supplication” (Berakhot 4:4). The prayer, and much law encases the shall bow....’ (Isa 45:22–23) Mishna condemns prayer under- performance of those obligations taken as a burden to be discharged in set rules and definitions. Prayer The Psalmist also calls us to bow in or prayer that contains no original conforms to a fixed text. It is carefully humble adoration of our Maker, choreographed, body movements thought (Berakhot 29b). In rabbinic O come, let us worship and bow tradition, prayer was primarily the ful- being specified. It takes place at set times, not merely whenever and down, let us kneel before the LORD, fillment of a commandment, that is, our Maker! For he is our God, and we part of the wider discipline of serving wherever the faithful are moved, or indeed, whether they are moved at are the people of his pasture, and the God: God wants the person praying sheep of his hand.” (Ps 95:6–7) to bring personal fears and wishes all. It is an obligation that God has to him, as a child would to his or her set, because God wants the prayers Unlike previously discussed matters of father. (Werblowsky 1997:541) of humanity. And while Protestant incarnational witness above, liturgi- judges that the letter con- cal prayer at set times is not, in the Ismar Elbogen’s classic book Jewish victs but the spirit revives, Muslim and strictest sense, an obligatory matter of Liturgy illuminates the scene further. Judaic faithful attest to the contrary: explicit Biblical Law. It was, on the In , the requirement of regular, obliga- tory prayer provokes piety despite other hand, a rabbinic application of The liturgy became common prop- the recalcitrant heart. (2000:1) what Jesus called the greatest com- erty; every individual Jew knew it mandment, “to love the Lord with all and repeated it daily. Not only was Does God really want us to pray of your heart” (Mt 22:37). Surely, it is the synagogue visited at times of liturgically at set times, in addition good and right that we should regu- prayer, but artisans and laborers to varied and spontaneous prayers? larly bow down in true worship and would interrupt their work at times Rabbis found the theological essence of kneel before the Lord our Maker, for of prayer (Mishna Berakhot 2:4); prayer expressed in the biblical phrase people prayed while walking on the he is our God. road; and some liked to stand at a “serving God with the heart.” street corner or in a lane and pray in And now, Israel, what does the LORD Our Text for Liturgical Prayer public (Mt 6:5). (1993:196) your God require of you, but to fear If incarnational witnesses to Muslims the LORD your God, to walk in all his decide to introduce liturgical prayer Liturgical Prayer as Worship ways, to love him, to serve the LORD into their devotional life at set times Whether or not the incarnational wit- your God with all your heart and daily, what should be the text of our ness comes from a Christian tradition with all your soul. (Dt 10:12) prayer? If we were to sit down with that values liturgy, we must be aware Therefore, in a very real sense, obedi- Jesus and ask him to teach us to pray, that Muslims do—as did Jesus and ence to the greatest commandment of what might he say? Fortunately, his his Jewish followers. However, many the Law includes prayer. To bow down disciples asked this very question, missionaries arrive on the field with and adore God is quite literally to wor- and Jesus responded, “When you pray, only one category of prayer in mind: ship him. In fact, the primary Hebrew say...” (Lu 11:2). Say? Does this sound the spontaneous prayer that comes word for worship hxv (shachah) is like Jesus is introducing a four point from the heart as the Spirit leads on translated as worship ninety-nine model after which we should pat- any given occasion. Although both times in the . However, tern an endless variety of prayers? Or Judaism and Islam practice their own sixty-three times this same term is also might he be introducing an specific varieties of spontaneous petitions and translated as bow, bow down, fall down, prayer he wants his disciples to pray? praises, they don’t generally major in obeisance, or crouch. In other words, the Remember, Jesus is speaking to this branch of prayer. Instead, they see Hebraic understanding of “worship” is Jews for whom prayer is liturgy. It’s liturgical prayer as a true act of wor- virtually synonymous with reverential therefore no accident that the prayer Jesus taught his disciples to pray, the International Journal of Frontier Missions 21:2 Summer 2004 64 Part II: Living Like Jesus, a Torah Observant Jew Joshua Massey 65 so-called “Lord’s prayer,” has been use the Lord’s Prayer for their daily 2; Mk 11:25). The bowing posture well known and well prayed, word liturgy will therefore greatly benefit (ruku) is equivalent to the Jewish for word, by countless Christians for from studying The Lord and His Prayer keri’a and communicates a sense of nearly two thousand years. As N. T. by N. T. Wright (1996) and The Jewish humble servitude. Islamic prostration Wright has said, when you take these Background to the Lord’s Prayer by Brad in prayer (sujud) is also seen in both words on your lips, you stand on hal- Young (1984), both of which do a Old and New Testaments (Gen 22:5; lowed ground (1996:4). masterful job of unpacking its historic Num 16:22; 1 Sam 24:9; Neh 8:6; Mt and Judaic treasures. 26:39) and is equivalent to the Jewish If Jesus’ disciples did understand him hishtahawaya, similarly practiced by to introduce a new liturgical prayer Postures of Prayer Eastern Christians. in Luke 11:2-4, we might expect to As to how early Jewish Christians find some historical evidence of early might have choreographed this prayer, Though these prayer postures are Christians praying it as their “liturgical we have already seen how worship and rich in meaning and still used by text” at three set times each day—con- bowing down were virtually synony- many Jews and Christians today (as sistent with the Judaic tradition of mous in Hebraic thought. However, Dalrymple reminded us above), they praying in the evening, morning and a description from a sixth century are not often part of the liturgical noon. Interestingly, this evidence is monk-traveler John Moschos may tradition of most evangelical mis- found in the Didache, also known as also be helpful. In 587 CE (twenty- sionaries to Muslims. However, if we The Teachings of the Apostles, which three years before the birth of Islam), return to a liturgical use of the Lord’s most scholars agree dates back to the Moschos left home to tour the entire Prayer—as Jesus may well have late first century (Draper 1985:269). Byzantine world, staying in caves, intended and the apostles apparently The Didache is an orientation manual monasteries, and remote hermitages taught (Didache 8:2–3)—then we for new converts, portions of which along the way. He wrote up the details can naturally return to the use of appear to be adapted from Jewish of his journey in a book called The biblical postures of prayer to choreo- documents used to initiate proselytes Spiritual Meadow, which William graph it for liturgical worship. The into the synagogue. It consists of Dalrymple used in the 1990’s to biblical postures mentioned above are instructions derived directly from the retrace his steps. Dalrymple describes therefore a rich source from which teachings of Jesus. Early teaching on the prayer service he witnessed at the we can draw. Doing so will not only prayer preserved in the Didache reads, Syrian Orthodox monastery of Mar effectively equip us for incarnational ministry to Muslims, but it can also ... pray as follows as the Lord bid us Gabriel in southern Turkey, serve to deepen our own intimacy in his gospel: The entire congregation began a long series of prostrations: from with God as we begin to recover the Our Father in heaven, hallowed be pietistic disciplines of the prophets your name; their standing position, worship- pers fell to their knees, and lowered and earliest Christianity. your kingdom come; your will be their heads to the ground so that all Ablutions done on earth as it is in heaven; that could be seen from the rear of the church was a row of upturned Before I describe a specific way to give us today our bread for the choreograph the Lord’s Prayer with morrow; bottoms. All that distinguished the worship from that which might biblical worship postures, let us also and forgive us our debt as we also have taken place in a mosque was consider the matter of preparation for forgive our debtors. that the worshippers crossed and such prayer. God gave very specific And do not lead us into temptation, recrossed themselves as they per- guidelines about how priests were to but save us from the evil one, formed their prostrations. This was prepare before entering his presence in the way the early Christians prayed, for yours is the power and the glory and is exactly the form of worship the tabernacle: forever. described by Moschos in The Spiritual Aaron and his sons shall wash their You should pray in this way three times Meadow. In the seventh century, hands and their feet. When they go a day. (8:2–3, Ehrman 1998:315) Muslims appear to have derived into the tent of meeting, or when their techniques of worship from they come near the altar to minister, Didache 15:4 adds, “Say your prayers, ... existing Christian practice. Islam and to burn an offering by fire to the and do everything just as you find it in Eastern Christians have retained the LORD, they shall wash with water, lest the gospel of our Lord” (Ehrman 1998: original early Christian convention; they die. They shall wash their hands 317). The Didache affirms not only that it is the Western Christians who and their feet, lest they die: it shall be have broken with sacred tradition. a statute for ever to them, even to the Lord’s Prayer was in common litur- (Dalrymple 1998:105) him and to his descendants through- gical use in the first century, but that out their generations. (Ex 30:19–21) early Christians also taught it should be Islam not only derived its salat prayer prayed three times daily. liturgy from Christian forms of As strange as such ritual washings may worship, but also from Jewish forms, seem to Western Christians today, Unfortunately, anti-Semitic church as Woodberry has shown (1996: they were in fact commanded by God history has not always enabled us to 176–177). The salat standing posture in the Scriptures. The penalty for see the deep richness of this prayer in (qiyam) is seen in both Old and New disobedience was also rather severe. its Jewish context. Those who would Testaments (1 Kgs 8:14,22; Neh 9: Furthermore, it was not only priests

International Journal of Frontier Missions 21:2 Summer 2004 64 Part II: Living Like Jesus, a Torah Observant Jew Joshua Massey 65

who consecrated themselves with ablu- every utterance to God’s glory and the down and kneeling before your Maker, tions before entering God’s presence. edification of others. While washing you might prayerfully consider doing After Samuel arrived in Bethlehem, he our hands and forearms, we can reflect so as he leads. said to Jesse and his sons, on how we have used them throughout “I have come After such prayer becomes a genuine the day, dedicating them for God’s to to the LORD; consecrate your- part of a kingdom worker’s life, no holy use alone. While washing our selves, and come with me to the sacrifice” matter how discreet he or she intends (1 Sam 16:5). To “consecrate oneself”, feet, we can reflect on where we have to be, Muslim friends will notice. commentators acknowledge, involved recently been or expect to soon go, They know the tell-tale signs: a wet preparing oneself spiritually as well as dedicating them to take us only where sink; excusing yourself a bit longer making oneself ceremonially clean by God leads. than usual; a folded prayer carpet washing and putting on clean clothes The Lord’s Prayer as neatly set in some inconspicuous place. (Ex 19:10,14; Lev 15; Nu 19:11-22). Incarnational Liturgy In fact, as long as one does not pray In spite of modern Christian freedom Now let us bring all these threads liturgically to be seen by others, there’s to attend church services in extremely together to see a specific way we can nothing wrong with being seen in casual or vogue attire, many Christians choreograph the Lord’s Prayer with prayer. Surely, Jesus’ disciples saw him firmly believe that entering God’s biblical postures. Please remember, praying on many occasions. sanctuary with offerings of praise and however, that ‘incarnational’ does not One devout Muslim friend, who has worship is a most sacred act. When mean ‘contextual’. This is not sug- lived in my home and I in his, has done properly, ablutions serve to conse- gested as something done only in often commented with appreciation crate ourselves with water to symbolize Muslim lands or when with Muslim how much he respects my example the washing away of impurities that friends. That might be contextual, of seeking after God. On one occa- can hinder our fellowship with God. but not incarnational. Rather, the sion, he declared that he knows the In this way, God asked all Israelites incarnational witness is the same, no Bible I read must be “the true book” to consecrate themselves with ritual matter where he or she is. This liturgy (i.e., uncorrupted) because of the washing before he would descend on is therefore suggested as a format for Torah-observant way I live: “You pray Mount Sinai to meet them, genuine and deeply intimate worship regularly, eat no unclean foods, have And the LORD said to Moses, ‘Go which can help keep us centered on no images of Jesus or Mary in your to the people and consecrate them seeking God’s kingdom first when home, and your wife always wears long today and tomorrow, and let them daily circumstances tempt us to live sleeves.” Righteous living, according wash their garments, and be ready according to the flesh. by the third day; for on the third to Muslim categories of righteousness, day the LORD will come down upon To better comprehend the richness communicates an apologetic far more Mount Sinai in the sight of all the of this prayer in its Judaic context powerful than words. Disappointed people’” (Ex 19:10–11). and thereby enhance our experience that his eleven-year-old son was not praying regularly, he also requested I The Jewish order of ablutions began by of worship by recovering the fullness speak to him about prayer. Of course, I washing the face, then the hands, then of meaning implied by Jesus, I again was glad to oblige. the feet—the same sequence prac- recommend the invaluable works of Young (1984) and Wright (1996). ticed in Islam (Woodberry 1996:175; Religious Identity and Forms Sura 5:7). Naturally, washing our feet We are obviously free to choreograph Torah-observant incarnational living requires we remove our shoes, as God the Lord’s Prayer however the Spirit also helps solve the puzzling issue of commanded Moses when entering his may lead. The following page shows religious identity facing most pro-C4 presence on Sinai (Ex 3:5). one example of how some incarnational and pro-C5 missionaries. Given the If incarnational witnesses freely choose witnesses have been led to pray, in the irreparable damage done to the term to prepare for liturgical prayer by direction of Jerusalem, three times ‘Christian’ in most Muslim lands, following God’s commands above, daily, after ablutions. many young missionaries experiment they need not do so in a rote way but By no means does this suggest we dis- with numerous creative alternatives to can meaningfully prepare their hearts continue spontaneous prayers of peti- describe their religious identity, some for true worship. For example, when tion and praise that uniquely reflect the even going so far as to call themselves washing our face, we can silently pray work of God’s Spirit in each believer’s some kind of Jesus-following ‘Muslim’. that God will clear away the things life (Eph 6:18). Keep giving thanks at The problem, of course, is that most that cloud our vision, giving us eyes to meals for this is how our food becomes Muslims do not have so many cat- see. As we wash our ears, we can pray kosher or halal (1 Tim 4:4–5). Keep egories for religious identity. People that God will give us ears to hear his laying hands on Muslim friends to pray are either Muslim, Christian, Jewish, voice clearly, despite all the noise of for healing and blessing. Non-liturgi- Hindu or Buddhist. If one waffles on this world crying out for our attention. cal prayers need not cease in any way. such basic questions, suspicions tend As we rinse our mouth, we can reflect However, if God has set you apart to to rise. When Christians dabble with on words spoken throughout the day, disciple Muslim nations and you have calling themselves ‘Muslim’, but speak dedicating our tongue along with its not already adopted some form of daily and live more like Gentile Christians, liturgical worship (shachah), bowing things do not add up for Muslim International Journal of Frontier Missions 21:2 Summer 2004 66 Part II: Living Like Jesus, a Torah Observant Jew Joshua Massey 67

Hallowed be The Lord’s Prayer thy name. Our Father who art in heaven, Stand with hands cupped around ears, signifying desire to Thy Kingdom come. hear God’s voice.

Thy will be done, Give us this day our daily bread; Palms up and cupped, as in dua prayers, signifying expectation to receive blessings of sustenance On Earth as it is in heaven. from above.

And lead us not into tempation, But deliver us from evil , for Thine is the Kingdom, Point right index finger up at And forgive us our debts, “Thine.” As we have also forgiven our debtors;

forever and ever, Amen.

and the power, and the glory

All photos courtesy of M. Brandon

International Journal of Frontier Missions 21:2 Summer 2004 66 Part II: Living Like Jesus, a Torah Observant Jew Joshua Massey 67

onlookers. At best, they may conclude be just is to do the minimum required helps remove barriers created by the missionary is a recent Christian by the law. While justice demands stereotypes because by their use convert to Islam; at worst, a spy or we not do what is bad unto others, common negative stereotypes are member of some radical Muslim cult righteousness teaches we must do good contradicted. When confronted with this contradiction the observer whom police should quickly deport. unto others. Contrary to common is challenged to think beyond the Christian understanding, righteous- However, if we delight in God’s stereotypes. Charles Kraft speaks ness in Jewish thought is not an Law to guide our incarnational wit- about the importance of not con- illusory state of sinless perfection, but firming stereotypes when he talks ness to Muslims, there is no need to rather it is humble service and charity about factors that facilitate diffu- call ourselves anything other than rendered to the needy in obedience to sion and social change [1991:49]. ‘Christian.’18 Who else would pray God (Mt 25:37,46). Justice requires Contradicting such stereotypes is the Lord’s Prayer three times daily? essential in communication that is we do to others what is hateful to Nonetheless, Muslim acquaintances not going to effect change.19 us, while righteousness requires we will quickly see that we do not fit into their stereotypes of unclean, pork- “Do to others as you would have them Conclusion do to you” (Lu 6:31). Righteousness eating, clean-shaven, non-praying, As we have seen, the Law is good therefore demands intentionality, ini- scantily-clad, immoral ‘Christians’. when used properly. God’s good and tiative, and deliberateness, often going Torah-observant incarnational holy Law should not be confused with out of our way to do good. But it is not living is completely biblical and its perversion by legalists. The Law enough to practice justice and righ- Muslim-friendly, without having to is no burden, but rather it can be our teousness alone; we must practice both be ‘Muslim.’ Although this practice delight. And, as previously stated, I with love. What does it profit a man of our faith may seem unusual when believe the Law is crying out to be a who callously dispenses food to the compared to Gentile Christianity at lamp unto our feet and a light unto hungry or aid to the poor but despises large today, it is in fact quite similar to our path for incarnational witness to them in his heart and speech (cf. Mt 5: earliest Christianity before the acute Muslims. Like the Jewish authors 44–46; Lu 6:32–33)? Epstein observes, of the church occurred of Scripture who penned countless among non-Jewish believers. Our Love is the height of goodness. It praises of the Law, Muslims also practice is therefore easily explained cannot be reached unless we have appreciate God’s Law more than by the Bible, encoded in Biblical Law, learnt thoroughly and well the lessons most of us can imagine. Proclaiming of Justice and Righteousness. Where and modeled by Jesus and his apostles. there is no Justice and Righteousness, “freedom from the Law”, therefore, Such a patent contrast to typical there can be no Love. But at the same does not necessarily sound like Good Gentile Christianity will surely not time, Love is greater than Justice and News to God-fearing Muslims. More escape Muslim notice. Righteousness put together. This often it sounds like , a becomes clear when we compare Nonetheless, merely practicing the lawless, chaotic existence that demands the meaning of Love with that of unbridled freedoms and eventually externals of Torah-observance will Righteousness and Justice. not necessarily endear Muslims to results in what we see today in the the gospel. Rather, the second great- Justice demands that we do not ‘Christian’ West: the virtual rebirth of harm others. est commandment of the Torah must Sodom and Gomorrah. also be observed from the heart, for Righteousness commands that we Young missionaries to Muslims often the royal law is the law of love: “If you do good to others. naively assume that once a Muslim really fulfil the royal law, according to the Love makes us want to do good learns how few restrictions will be scripture, ‘You shall love your neighbor to others. upon them if they become Christian, as yourself ’” (Jas 2:8). The law of love Love has only one motto, from naturally they will convert. However, (Lev 19:18) is called ‘royal’ because it is which all the rest follows. This motto just the thought of eating pork, for the source of all other laws governing has been proclaimed by our Torah in example, is enough to nauseate many human relationships, and their summa- its command: “thou shalt love thy Muslims. A dear Muslim friend tion (Mt 22:36–40; Ro 13:8-10). neighbor as thyself” (Lev 19:18). wanted to welcome our relatives visit- (1968:47) Rabbi Isidore Epstein, an orthodox ing Asia. She was wondering what Jewish scholar, puts this royal law into Torah-observance then, as I have used kind of meal to prepare for them, then perspective as he discusses the essen- the term, is not merely limited to exter- asked, “Do they eat..., you know?” tial meaning of the Torah in three nal forms. I agree wholeheartedly with I knew what she meant but tried to steps: Justice, Righteousness, and Bradford Greer, author of “Free to Live divert her inquiry and avoid a direct Love (1968). Quoting Hillel, Epstein Under the Law: A Model for Islamic response. Nonetheless, she persisted, simply defines justice as “not doing Witness” (2002), who wrote, “Do they eat..., you know?” unto others what is hateful to our- The adoption of ‘forms’ by a fol- ‘You know’ was her way of not defiling selves” (:7). Justice is merely the avoid- lower of Jesus will not ultimately her tongue by saying the name of the ance of doing wrong, obedience to the compel Muslims to consider the animal which God explicitly forbid his basic laws of the land. Nobody gets claims of Christ. However, forms people to eat in the Torah (Lev 11:7)— remain very significant. When a rewarded for stopping at red lights or worker is sensitive to ‘forms’, this the same animals into which Jesus sent paying a proper wage to employees. To International Journal of Frontier Missions 21:2 Summer 2004 68 Part II: Living Like Jesus, a Torah Observant Jew Joshua Massey 69 a legion of demons then watched them 1) Knowing the difference between We also mentioned a fifth reason for drown after rushing down a steep bank and being free to obey the Law to guide our incarnational into the sea (Mk 5:13). Unfortunately, the Law will help prevent the living among Muslims, especially for I knew these relatives did eat it, and, inconsistencies of “contextual pro-C4 and pro-C5 workers who well, frankly, there was just no easy way chameleons,” whose behav- want to promote truly indigenous to say it. So I quietly replied, “Well..., I ior oscillates according to the church planting movements. Living think they might... occasionally.” The people they are with at any like a non-Torah-observant Christian look of absolute horror and shivering given moment (e.g., Muslims can actually hinder the very indigene- disgust that came over her face surely or Christians), often resulting ity we long to promote as we mentor illustrates a reality that seems incon- in a nagging incongruity that Muslim believers. Though they hear ceivable to many Gentile Christians: can pester missionaries about our constant encouragement to remain most Muslims simply do not care about their own authenticity, i.e., “if culturally Muslim, students are more such dietary freedoms! my Muslim friends saw me now, likely to follow the example we live might they feel I misled them out before them. Living as liturgy- Elsewhere in Asia, C5 Muslims were to think I live differently than I less Gentile Christians, therefore, translating Mark’s Gospel into their actually do?” may well end up contributing to vernacular. They were perplexed at their “Christianization” and “de- how to handle the parenthetical state- Muslimization” which we strive to ment in Mark 7:19, “Thus he declared Does God’s avoid. As Jesus said, “A student... who all foods clean.” No one showed them, is fully trained will be like his teacher” as we saw earlier, that the context declaration that reptiles (Lu 6:40). of hand washings indicates Jesus was not declaring treif foods kosher are clean in Acts 10 All of the Law is good if used prop- but rather that kosher foods are not mean we should all eat erly, including dietary laws, the law of defiled when touched by ritually keeping a beard, the law of circumci- unclean hands. Nonetheless, they snakes and lizards sion, and even liturgical developments found another way to deal with this to demonstrate our surrounding observance of the law to verse. They first wondered if it was serve God with all our heart. So while a later insertion by Gentile scribes freedom in Christ? Gentile Christians are surely free to which should be omitted—what some let the Gospel permeate their own scholars call “orthodox corruptions society according to the categories of of Scripture”(Ehrman 1993). Could thought dominant in their worldview, Jesus really have abrogated the Law? 2) Rooting incarnational witness incarnational witnesses to Muslims are They could find no biblical evidence in the Law frees a missionary similarly free to delight in the Law like that any of Jesus’ Jewish disciples from the occasional discomfort the Psalmists, not pervert it into bur- began eating non-kosher foods after of wondering whether or not it densome legalism like Judaizers. The is healthy to adopt Islamic forms this teaching. The most difficult thing comparative analysis of Judaism and if they are ultimately rooted in for them to imagine, however, was: Islam by Jacob Neusner underscores flawed . When Torah- How could Jesus have declared pork why such a choice may be wisdom for observance guides our personal clean? This, to them, was unthinkable. incarnational witnesses to Muslims. liturgical practice and diet After prayerful consideration, they (among other things), it becomes When we examine how Judaism and decided not to omit the phrase but clear that we are actually living Islam portray the critical relation- translate it directly. When the foreign ships that people maintain—between more like our Lord and his themselves and God, among translation consultant (committed Jewish apostles, who are surely to an insider model of having them  themselves in the community of good examples to emulate. the faithful, and between that com- determine the direction of translation) 3) Similarly, Torah provides a much munity and the outsider—we find a asked how they arrived at this conclu- firmer foundation to explain our striking fact. It is that Judaism and sion, they said, “It was simple. Pork lifestyle adjustments to accusing Islam concur on a great many practi- is not ‘food’ for us. Do you eat fried Christians who think we have cal matters, using different language with the same result time and again. scorpions, beetles, and locusts when abandoned the faith or suc- (Neusner 2000:vii) you visit Bangkok? No, because that cumbed to syncretism. is not food for you, just as pork is not Neusner elsewhere concludes, food for us.” Does God’s declaration 4) Fourthly, understanding the that reptiles are clean in Acts 10 mean Law as interpreted by the world’s Judaism and Islam concur that we should all eat snakes and lizards to preeminent rabbinic theologian culture and society cohere with religion, so there is no distinction demonstrate our freedom in Christ? (i.e., Jesus Christ our Lord) will not only help us live incarnation- between secularity and religiosity, We started with the premise that a ally among Muslims, but it will state and church such as Christianity better understanding and appreciation help us preach a Gospel with from Constantine’s time forward contemplated. Both are of of the Law is critically important for Law that truly is good news to law... both place heavy stress upon four salient reasons: Muslims. International Journal of Frontier Missions 21:2 Summer 2004 68 Part II: Living Like Jesus, a Torah Observant Jew Joshua Massey 69

the formation of a society that follow Jesus as Lord (Hettinga 1996)? much more than a prophet. He is the conforms to God’s will, expressed in Although Jesus often used the lan- promised king, whose rule and reign verbal revelation having to do with guage of Law when calling disciples will never end, the only mediator social norms, and both set forth to himself—“If you love me, you will between God and man, the Lamb. I through jurisprudence an elaborate and articulated message . ... Judaism keep my commandments” (Joh 14:15; do not want to meet Paul in glory only and Islam in one important way cf. Lu 6:46)—we do not always hear to hear him say, [actually] stand closer together than legal tones in his , It’s really a shame more Muslims either does to Christianity. That way “teaching them to observe all that I have aren’t here. Why didn’t more is their conviction that law embody- commanded you” (Mt 28:20). missionaries to Muslims just obey ing public policy as much as theology the Torah? I did! That would have sets forth religious truth. (1999:3, 5) Some may argue that many Islamic made sense to Muslims. It was right similarities to Judaism are in fact in front of you all along. Wasn’t When the Gospel permeated the similarities to legalistic Jewish per- its observance by all the prophets Western world, Gentile Christians versions of the Law, not to biblically and the Messiah enough for you? began to ignore a great deal of Mosaic proper delight in the Law. In some Our Lord himself never ate pork. Law which they called ceremonial. This cases, this may well be. But now that How could so many Christians let may have been appropriate for Gentiles David Stern has helped us see what mere food and ritual purity hinder who clearly did not want to live within Paul likely meant by being “under the their witness in reaching Muslim peoples? Regarding circumcision, its guiding light, but it is unnecessary Law”—i.e., to be “in subjection to the for those who claim Abraham as their our Lord himself also received this system that results from perverting sign of God’s covenant, the same father through Ishmael and delight in Torah into legalism” (1991:129)—we covenant that resulted in your many of the same divine Laws given are in a better position to read the missionary calling in the first place. to Israel. Because most of us have classic passage which has inspired so And why did so many among later been reared on sermons which tend many contextualizers. As rendered in Gentile Christians frown upon regu- to belittle the Law or confuse it with Stern’s Jewish New Testament (1989), larly washing up and bowing down before God in sacred worship? legalism, we clearly have much to learn Paul writes, about Torah-observance within the Why didn’t more Christians just live With Jews, what I did was put myself according to the Torah? New Covenant from our Messianic in the position of a Jew, in order to Jewish brethren. win Jews. With people in subjec- Why not indeed. IJFM The issues presented above are only a tion to a legalistic perversion of the brief sampling which require signifi- Torah, I put myself in the position of someone under such legalism, in Bibliography cant development. How might incar- order to win those under this legal- Birley, Anthony R. national witnesses to Muslims apply ism, even though I myself am not in 1997 Hadrian: The Restless Emperor. the Law of wearing phylacteries of subjection to a legalistic perversion New York: Routledge. Scripture as memorials of God’s com- of the Torah. ... Don’t you know that Brown, Colin mands (De 6:8, 11:18)? What about in a race all the runners compete, but 1991 “Trinity and Incarnation: In Search laws regarding hospitality to strang- only one wins the prize? So then, run of Contemporary Orthodoxy,” Ex ers (Lev 19:34; Heb 13:2), respect for to win! Now every athlete in training Auditu 7:83-100. Allison Park: the elderly (Lev 19:32; 1 Tim 5:1), submits himself to strict discipline, Pickwick Publications. and he does it just to win a laurel Caldwell, Stuart caring for the poor and needy (De 15: wreath that will soon wither away. 7–11; Lev 19:9–10; Gal 2:10; 1 Jo 3: 2000 “Jesus in Samaria,” International But we do it to win a crown that will Journal of Frontier Missions 17; Jas 1:27, 2:15–16), justice for the last forever. (1 Cor 9:20,24–25) 17(1): 25–31. oppressed and downtrodden (De 24: Paul, we see, did not just observe Dalrymple, William 17,19; Mal 3:5; Mt 23:23; Ac 24:25), 1998 From the Holy Mountain: A conservative dress (De 22:5; 1 Tim Torah according to its proper usage, but at times he even subjected himself Journey Among the Christians of the 2:9), sacred handling of the Biblical Middle East. : Flamingo. to a of Torah when text (Ex 25:16; Lu 4:20), and fasting legalistic perversion Draper, Jonathan (Lev 23:27; Is 58; Zec 8:19; Mt 6:16– ministering to Jews who lived under 1985 “The Jesus Tradition in the 18) 20 ? Surely, Jesus and the apostles such legalism. Didache,” Gospel Perspectives had a great deal to say about many Perhaps the time has come for mission- V. ed. D. Wenham, Sheffield: JSOT Press. of these issues. However, reading aries to Muslims to become zealous for Dunn, James D. G. these New Testament teachings with the Law, similar to early Christians of 2003 Christology in the Making: A New greater appreciation of their Judaic Jerusalem (Ac 21:20). As Paul said, Testament Inquiry into the Origins religio-legal context may better illu- this will require strict training. As a of the Doctrine of the Incarnation. minate principles for application as Pharisee, Paul could handle it. Can Grand Rapids: William B. we strive to disciple Muslim nations. we? Should we? I believe many of us Eerdmans Publishing Co. Are these teachings optional ‘good should, as many as can learn to delight Dutch, Bernard things’ to do, or legal ‘command- in God’s Law as he intended for his 2000 “Should Muslims Become ments’ of the New Covenant contract, firstborn among the nations. Muslim Christians?” International Journal 17(1): 15–24. part and parcel of what it means to nations need to know that Jesus is of Frontier Missions International Journal of Frontier Missions 21:2 Summer 2004 70 Part II: Living Like Jesus, a Torah Observant Jew Joshua Massey 71 Ehrman, Bart D. Robinson, John A. T. Endnotes 1998 The New Testament and Other 1973 The Human Face of God. 1 “C5” refers to Christ-centered com- Early Christian Writings : A Philadelphia: Westminister Press. munities of Muslims who follow Jesus as Reader. New York: Oxford 1987 The Priority of John. Oak Park: Lord (cf. Massey 2000; Travis 2000) and University Press. Meyer Books. retain their Muslim identity, in contrast to 1993 The Orthodox Corruption of Stern, David H. Scripture: The Effect of Early “C4” Muslim background believers who no 1989 Jewish New Testament. longer identify themselves as Muslim. Christological Controversies on the Clarksville: Jewish New 2 “Bicultural” missionaries who never Text of the New Testament. New Testament Publications. York: . 1991 Messianic Jewish Manifesto. question themselves accordingly might truly Elbogen, Ismar Clarksville: Jewish New be living ‘consistently’ among both Muslim 1993 Jewish Liturgy: A Comprehensive Testament Publications. and Christian communities (both abroad History. Philadelphia: The Travis, John and in their sending countries), perhaps Jewish Publication Society. 2000 “Messianic Muslim Followers because the Muslim and Christian com- Epstein, Isidore of Jesus: A Closer Look at C5,” munities in which they mix are more similar 1968 Step by Step in the Jewish Religion. International Journal of Frontier than in other parts of the world, or possibly New York: Soncino Press. Missions 17(1):53–59. because they have not actually adopted many Fischer, John Walls, Andrew F. significant Muslim-friendlychanges into their 2001 “The Legitimacy of Conversion,” 1996 The Missionary Movement lifestyle. Certainly, the contrast would be Voices of Messianic Judaism: in Christian History: Studies minimal if one’s Muslim friends are mostly Confronting Critical Issues Facing in the Transmission of Faith. Westernized, “liberal”, “progressive”, or not a Maturing Movement, ed. Dan Maryknoll: Orbis Books. actually practicing Islam. The test, of course, Cohn-Sherbock. Baltimore: Werblowsky, R. J. Zwi would be to let one’s Muslim friends fully Lederer Books. 1997 The Oxford Dictionary of the observe the missionary in his other context. Friedman, David Jewish Religion. New York: 3 “Pro-C4” and “pro-C5” refers to Oxford University Press. 2001 They Loved the Torah. Baltimore: missionaries who favor the use of biblically Lederer Books. Witherington III, Ben permissible Islamic forms by “C4” Muslim Greer, Bradford 1997 The Jesus Quest: The Third Search background believers and “C5” Muslim 2002 “Free to Live Under the Law: for the Jew of Nazareth. Downers Grove: InterVarsity Press. followers of Jesus (cf. Massey 2000; Travis A Model for Islamic Witness” 2000). Wolf, Michael Evangelical Missions Quarterly 4 All biblical citations are from the 38(4): 444–452. 2001 “Conversion of Gentiles—No RSV, unless otherwise noted. Hettinga, Jan David Way!” in Voices of Messianic 5 Workers among Muslims will appre- 1996 Judaism: Confronting Critical Follow Me: Experience the Loving ciate the profoundly relevant christological Leadership of Jesus. Colorado Issues Facing a Maturing Springs: Navpress. Movement, ed. Cohn-Sherbock, work of Colin Brown, “Trinity and Incarna- tion: In Search of Contemporary Ortho- Kraft, Charles Dan. Baltimore: Lederer Books. doxy” (1991); James D. G. Dunn, Christology 1991 Communication Theory for Woodberry, J. Dudley Christian Witness. Maryknoll: 1996 “Contextualization Among in the Making: A New Testament Inquiry into Orbis Books. Muslims: Reusing Common the Origins of the Doctrine of the Incarna- Lamsa, George M. Pillars.” International Journal of tion (2003); and John A. T. Robinson, The Frontier Missions 13(4): 171-186. 1990 Holy Bible: From the Ancient Human Face of God (1973) and The Priority of Eastern Text. San Francisco: Wright, N. T. John (1987). 6 Harper Collins. 1996 The Lord and His Prayer. Grand The words God might want to use Massey, Joshua Rapids: Wm. B. Eerdmans today among Muslims may not necessarily be Publishing Co. 2000 “The Amazing Diversity of God the same words selected by Bible translators 1999 The Challenge of Jesus: Rediscovering in Drawing Muslims to Christ,” in existing translations of Scripture. In other Who Jesus Was and Is. Downers International Journal of Frontier words, archaic or non-Muslim-friendly Grove: InterVarsity Press. Missions 17(1): 5–14. Bible translations can be a poor source for 2004 “Living Like Jesus, a Torah- Yancey, Philip learning how to describe biblical truth in a Observant Jew: Delighting in 1999 The Bible Jesus Read. Grand Rapids: given Muslim vernacular. Zondervan Publishing House. God’s Law for Incarnational 7 In Jewish understanding, kashrut Witness to Muslims (Part 1),” Young, Brad H. also involves observance of many dietary International Journal of Frontier 1984 The Jewish Background to the oral laws. See Friedman (2001:21–27) for a Missions 21(1): 13–22. Lord’s Prayer. Tulsa: Gospel fuller discussion on Jesus’ dietary practice as —— “Misunderstanding C5 and Research Foundation. recorded in Scripture. the Infinite Translatability of 8 Christ,” Evangelical Missions See Ac 10:17, 19. 9 Quarterly 40(3): Forthcoming. See Acts of John 88-9, 93, and one of Neusner, Jacob and Sonn, Tamara the earliest pictorial renderings of Jesus on a 1999 Comparing Religions Through fourth-century sarcophagus found in Rome Law: Judaism and Islam. London: (Witherington 1997:59). Routledge. 10 Given that all men do not have genes 2000 Judaism and Islam in Practice: A to grow beards, God’s Law regarding beards Sourcebook. London: Routledge. (Lev 19:27) is perhaps one of the clearest attestations that God never expected all

International Journal of Frontier Missions 21:2 Summer 2004 70 Part II: Living Like Jesus, a Torah Observant Jew Joshua Massey 71

nations to obey the entire Mosaic Law (cf. Massey 2004:17; Stern 1991:156), but rather Mission Seminars—Fall 2004 it was given primarily to God’s firstborn among the nations whose genetic composi- tion made this commandment relevant. 11 The Bible Jesus read was eventu- ally referred to by Gentile Christians as the “Old Testament” perhaps as early as the late second century. 12 See The Clash of Jewish Missiologies in part one of this paper for additional rites and privileges associated with full-converts to Judaism during the Second Temple period (Massey 2004:16). 13 For a fuller discussion on the context of 1 Cor 7:18–20 and its application to C5, see Massey (forthcoming). WITNESSES TO THE ENDS OF THE EARTH 14 1 Cor 9:19,23. September 7–8 project, all in Beijing, China, and Dr. Jan 15 A delicate surgical procedure known Orientation for residents. Orientation Bender Shetler, assistant professor of as epispasmos was performed on some begins Tuesday morning. Dr. Jonathan J. history, Goshen College, Goshen, Hellenized Jews to “remove the marks of Bonk, OMSC executive director. A public Indiana. Eight sessions, $145. circumcision” beginning around 133 BCE and reception to welcome the 2004–05 persisting throughout much of the Greco- OMSC international community of October 18–22 Roman period. Hellenistic and Roman residents will be held Wednesday at 4:00 Nurturing and Educating Trans- societies widely practiced public nakedness p.m. All are invited. cultural Kids. Dr. David C. Pollock and in Greek gymnasiums and Roman baths, Ms. Janet Blomberg, Interaction where politics were discussed and busi- September 9–10 International, Houghton, New York. Eight ness negotiations completed. However, U.S. Churches Today. Rev. Geoffrey A. sessions, $145. both Greeks and Romans also considered Little, pastor, St. James Episcopal that baring the tip of one’s penis (i.e., the Church (New Haven) and director of the October 25–27 glans) was both vulgar and shameful. Such Church Mission Society U.S.A., provides Leadership, Fund-raising, and Donor attitudes effectively barred Jews from these an overview with a guided tour of church Development for Missions. Mr. Rob social arenas, thereby excluding them from life and churches in New Haven, Martin, director, First Fruit, Inc., significant business with Gentile clientele. Connecticut. There is no registration fee Newport Beach, California. Five sessions Participation in athletic contests and exhibi- for this seminar. in three days, $145. tions, also performed in the nude, was often required for social advancement. Here again, September 13–17 November 8–12 How to Develop Mission and Church Missions and Consequences. Professor circumcised Jews dare not participate only to Archives. Ms. Martha Lund Smalley, Andrew F. Walls, honorary professor, become amusement for Gentile spectators. research services librarian, Yale University of Edinburgh, former director Epispasmos reached its peak of popularity in University Divinity School. Eight of the Centre for the Study of Christianity the first centuryCE , in spite of strong Jewish sessions, $145. in the Non-Western World, and emeritus opposition. The apostle Paul was among professor of , University these Jewish opponents, and discouraged September 20–24 of Aberdeen. Eight sessions, $145. Jewish Christians from undergoing such The Internet and Mission: Getting a procedure (1 Cor 7:18). See also http: Started. Mr. Wilson Thomas, Wilson November 15–19 //ww.cirp.org/library/restoration/hall1.html Thomas Systems, Bedford, New The Nature and Mission of the Church 16 See previous note for more on Greco- Hampshire, and Dr. Dwight P. Baker, After 9/11. Mr. Patrick Johnstone, author Roman attitudes toward circumcision. program director, Overseas Ministries of Operation World, 21st Century Edition 17 As in Islam, the Jewish ‘day’ begins Study Center, New Haven, Connecticut. (2001), former director of research, WEC with evening (Gen 1:5). Eight sessions, $145. International, Buckinghamshire, 18 The ‘Christian’ self-identity of England, and OMSC senior mission foreign workers is, of course, an entirely October 11–15 scholar in residence. Eight sessions, $145. separate matter from the ‘non-Christian’ Doing Oral History: Helping self-identity of C4 Muslim background Christians Tell Their Own Story. Dr. December 6–10 believers or the ‘Muslim’ identity of C5 Jean-Paul Wiest, research director, Jesuit Peacemaking as Mission. Dr. Richard believers, both of whom are far more adept Beijing Center, visiting professor of Deats, editor of Fellowship, The at genuinely maintaining a ‘non-Christian’ Christianity, Tsinghua University, and Fellowship of Reconciliation, Nyack, identity since they have never lived or spoken former director of the Maryknoll history New York. Eight sessions, $145. otherwise (cf. Dutch 2000). 19 Personal email correspondence, January 7, 2004. 20 Cf. “Fasting” by Werblowsky (1997: Overseas Ministries Study Center 251) and Jewishencyclopedia.com. 490 Prospect Street, New Haven, Connecticut 06511 USA (203) 624-6672, Ext. 315 [email protected] Register online at www.OMSC.org ���� International Journal of Frontier Missions 21:2 Summer 2004