A fresh approach for ministry to American
Jewish-Gentile couples
Tuvya Zaretsky
Chief of Station and Board Chair for the
Los Angeles Jews for Jesus office and
President of the Lausanne consultation on
Jewish evangelism
Published in Global Missiology, Featured Article,
October 2004, www.globalmissiology.net
Tuvya Zaretsky is a U.S.
citizen of Ashkenazi, or East European, Jewish ethnicity. His father’s family immigrated to Canada from Belarus. His
mother’s family moved to New York from Austria-Hungary
and Poland. He was raised in the religion and traditions of Judaism in
California. Subsequently, he came to
faith in Christ in 1970. Shortly thereafter Tuvya moved to Israel where he
was able to integrate his newfound faith and ethnic Jewish identity.
In Israel, a passion formed in Tuvya’s heart to
communicate the Gospel to his own people there and back in the United States.
In 1974, he began a career as a mission worker with the Jews for Jesus
organization where he continue to serve the Lord as director of their Los
Angeles branch office. He serves at
President of the Lausanne Consultation on Jewish Evangelism, and is an active participant on the International Lausanne
Committee and has served the WEA task force on Jewish Evangelism.
His wife, Ellen, came from similar Jewish
background and is also a believer in Jesus. They are raising three children who are tri-cultural as
Messianic/Christian/Jesus-Believing, Jewish Americans.
This paper was edited from a work that Tuvya
Zaretsky first delivered at the Evangelical Theological Society on November 21, 2002 in Toronto, Canada. The
original title was “An evangelical approach for evangelistic ministry to
Jewish-Gentiles couples and their families.”
Tuvya
Zaretsky
Jews for Jesus
10962
Le Conte Ave. Los Angeles, CA 90024
310-443-9553
Contents
I.
INTRODUCTION....................................................................................................................... 4
Purpose........................................................................................................................................ 4
Definition of Terms........................................................................................................................ 4
Jew........................................................................................................................................... 4
Jewish....................................................................................................................................... 4
Judaism..................................................................................................................................... 5
Gentile....................................................................................................................................... 5
Jewish-Gentile couple................................................................................................................ 5
Interfaith couple......................................................................................................................... 5
Intermarried couple.................................................................................................................... 5
Families..................................................................................................................................... 5
Ethnographic study.................................................................................................................... 6
Personal Motivation....................................................................................................................... 6
II.DIACHRONIC VIEW: 20TH CENTURY JEWISH-GENTILE MARRIAGE TRENDS.............. 7
Trends.......................................................................................................................................... 7
Disaffiliation............................................................................................................................... 7
Intermarriage........................................................................................................................................................................... 8
Birth rate.................................................................................................................................................................................. 8
III.
RISK OF
DISSOLUTION TO MARITAL STABILITY........................................................... 9
Marital stability.............................................................................................................................. 9
Spiritual intimacy........................................................................................................................... 9
Identity of Children...................................................................................................................... 10
IV.
SYNCHRONIC VIEW:
CURRENT JEWISH AND CHRISTIAN RESPONSES................. 11
Jewish responses and
resources................................................................................................... 11
Responses to intermarriage...................................................................................................... 11
Responses within traditional Judaism: Jewish
continuity.............................................................. 12
Responses within traditional Judaism: Outreach......................................................................... 12
Responses to intermarriage: Blended cultures............................................................................ 13
Responses to intermarriage: Literature...................................................................................... 13
Web sites................................................................................................................................ 14
Christian responses
and resources................................................................................................ 14
“missionary dating”.................................................................................................................. 14
Evangelism is the missed opportunity........................................................................................ 15
Scarcity of comparable Christian interfaith
resources................................................................. 15
V.
SUGGESTED
STRATEGIC APPROACH............................................................................... 17
Research observations
– qualitative study..................................................................................... 17
Qualitative Research................................................................................................................ 17
Figure 1 • Relational domains and cross-cultural
tension............................................................ 17
Figure 2 • Cultural categories and differing
tensions................................................................... 18
Discussion............................................................................................................................... 18
Suggested strategies
for evangelistic ministry................................................................................. 19
Evangelical............................................................................................................................................................................ 19
Figure 3 Developing
spiritual intimacy....................................................................................... 20
Egalitarian.............................................................................................................................................................................. 20
Educational........................................................................................................................................................................... 21
VI.
MISSIOLOGICAL IMPLICATIONS.............................................................. 22
VII.FURTHER READING................................................................................... 24
VIII.
ADDENDA – A METHODOLOGICAL GUIDEBOOK................................................................... 26
Addendum A.
Intermarried Couples’ Havurah............................................................................. 27
Addendum B Useful
Social structures for evangelistic ministry....................................................... 28
Addendum C
appropriate Biblical truths for evangelistic ministry................................................... 30
Addendum D Culture events
appropriate for evangelistic ministry.................................................. 32
I. INTRODUCTION Purpose
This paper
will spotlight a significant missiological opportunity among a growing segment
of the American Jewish community. Current research data documents the
assimilation trend enfolding American Jewish
people. The prime evidence is the increase of intermarriage. Studies also show
that exogamous marriages are at higher risk of divorce than are endogamous
ones. Therefore, a growing number of American Jews are seeking resources for
preserving cross-cultural spousal relationships
and for raising bi-cultural children. The conditions call for a fresh
evangelistic approach that considers
a proper regard for Jewish ethnicity and the Christian hope.
This paper reports substantial research data that
was collected during doctoral studies at Western Seminary’s Division of Intercultural Studies. Twenty-three Jewish-Gentile
couples were interviewed to discern
some of the key cross-cultural tension points that are threats to marital stability and satisfaction. Findings of the
qualitative study were reported ethnographically.
The methodology was to first understand the
tension points experienced within the research population. Once having noted the nexus where challenges arise, it ought
to be possible then to design
strategic methods for appropriate evangelistic ministry for the intended
audience.
Traditionally, America Jewish
community leaders have viewed intermarriage as a problem for Jewish continuity.
Evangelicals ought to see it as a wonderful missiological opportunity. It is
certainly possible to introduce Jewish-Gentile couples and their families to
spiritual harmony through sensitive presentation of
the good news in Jesus Christ, (Hebrew: Y’shua HaMashiach).
Definition of Terms Jew
The term “Jew” identifies a person of ethnic Jewish
descent. It is not a religious factor. In it’s simplest sense, a Jew is the natural descendant of other Jews. The
religious law of Judaism, halachah,
requires birth of Jewish parentage and more particularly to be the child of a
Jewish mother.1
Jewish
The term “Jewish” is the descriptive
term for that which is distinctive of people that are Jews. For example food, humor and social practices are
typically described as “Jewish.” It is appropriate then to speak of the people who are Jewish, as
Jews. “Jewry,” by distinction, is the collective
1 Sklare,
ibid. P. 26
word for Jewish people.
The emic, or insider’s view, in the Jewish context is to speak collectively of
`Soviet Jewry” or `American Jewry.”
Judaism
The term `Judaism” is the name for the traditional
monotheistic religion of the J ewish people. However, it has also been used in a particularistic sense as a broader
description for Jewish civilization
and culture. Sociologists, Liebman and Cohen concede that, while the religious `tradition
is a hoary one...” many Jewish people view Jewi sh life from `a secular
perspective and interpret its symbols in ethnic or national terms.”2
Judaism then is one cultural trait to distinguish religion. It does not equal, nor does it encompass Jewish ethnicity.
Gentile
The American Jewish point of
reference is taken with the term `Gentile.” Gentile (Hebrew: y/G [gôy]),
is the Jewish point of view for a non-Jew. Gentiles do not ordinarily use the
term apart from the Jewish context. In the collective sense, it means a nation of
people. Individually, in the Jewish point of
view it is anyone `who belongs to another nation, a Gentile, or non -Jew.”3
Jewish-Gentile couple
Throughout
the study the term `Jewish -Gentile couple” has in mind heterosexual American couples.
They are dating, cohabiting or married. In all cases, one of the partners is a
Jew. It an intentional choice so as to be more inclusive than
the narrower term `intermarried” couples.
Interfaith couple
The American Jewish point of reference is taken
where interfaith refers to the partnering of Jewish and Gentile people who are religiously different.4
If we take religion as one culture trait, then the interfaith distinction applies when the cultural
difference between a Jew and a Gentile is religious. It notes both the contrasting ethnic and
particularly religious differences of a Jewish-Gentile couple.
Intermarried couple
The American Jewish perspective on
intermarriage means to marry `out” or to marry a Gentile, a non-Jew.
The term `intermarried couple” in this study was descriptive of a Jewish
-Gentile couple that is in a married
relationship.
Families
The Jewish value placed on family
is fairly one of obligation.5 The structure is commonly an extended
family and self-identifies as a culturally particular subset in American life.
The Jewish family would include children, parents, siblings
and grandparents, parent’s siblings, their children and
in-laws. The view of `family” may also extend to include other Jewish people
more broadly
2 Liebman, C. and Cohen, S. Two Worlds of
Judaism: The Israeli and American Experiences. New Haven: Yale University Press. 1990. P. 6
3
Heller, A.M., The Vocabulary of Jewish Life, revised edition. New York:
Hebrew Publishing Co.1967.p.179.
4
Schaper, D. Raising interfaith children: spiritual orphans or spiritual
heirs? New York: The Crossroad Publishing Co. 1999. p 9
5
Sklare, M. America’s Jews. New York: Random House. 1971. P.74.
as being “members of
the tribe.” Religious beliefs, ancestral traditio n and survival of the nation are inherent values associated with family.
Ethnographic
study
This was a research project to discover and
describe meanings according to the Jewish-Gentile people we seek to understand. The ethnographic
description in this case reports the words, feelings and thoughts about the challenges of Jewish-Gentile couples.
Personal Motivation
In the course of ministry among Jewish people, I
was aware of a rising incidence of intermarried couples and a need for evangelistic ministry to their children and
extended families. 1990 National Jewish
Population Survey (NJPS) confirmed the fact of a skyrocketing intermarriage
rate. A sociological awareness of the
trend also revealed an inadequacy to meet a key evangelistic opportunity.
Missiologist Paul Pierson has said, “spiritual
breakthrough and renewal movements usually begin in the margins of a society.”6 Intermarried Jews and Gentiles
find themselves culturally marginalized
by synagogues and churches.
Currently only two qualitative studies are
available that report the Jewish-Gentile experience. Only this current one reports specifically the
challenges of these couples. It was a pre-evangelistic effort that sought to report only the
descriptions. A fresh approach for evangelistic ministry to interfaith couples is needed.
At this time, there are concerted efforts within
American institutional Judaism to ensure Jewish continuity. It aims to enfold or
bring both partners into the Jewish community and to convert the Gentile
spouse. At the same time, very little is being done to recognize the specific
cross-cultural challenges that
Jewish-Gentile couples face when they approach the Christian church for resources.
My personal motivation is to find
ways to effectively minister the Gospel to both Jews and Gentiles in this study.
This paper provides some insights gained through a qualitative study on this challenge of Jewish-Gentile couples. It is but a
brief summary of what has been learned and suggests some preliminary strategy from the findings.
6 Paul
Pierson, “Historical Development of the Christian Movement.” Fuller Theological
Seminary, 1988.
II. DIACHRONIC VIEW: 20TH CENTURY JEWISH-GENTILE
MARRIAGE TRENDS Trends
Three primary trends have been at work in the
American Jewish community. The following section will briefly introduce them. They are the growing dissatisfaction
with and movement away from Jewish
institutions, the increase of Jewish-Gentile marriages and a birth rate in
decline.
Disaffiliation
The 1990 and 2001 National Jewish Population
Surveys (NJPS) revealed dramatic trends taking place within the American Jewish community. Most prominent were the
declining birth rate, rising
intermarriage rate and a steady exodus out from Judaism. Rabbi Joshua O.
Haberman noted that about 63 percent of the core Jewish population were
unaffiliated.
They belong to no synagogue and,
in most cases, do not hold membership in any Jewish
organization or institution. These unaffiliated Jews contribute far less to
Jewish charities than those who belong to synagogues: few subscribe to Jewish publications
or observe religious practices at home. 7
Eighty percent of American Jews would say that
their religion is Judaism. However, only eleven percent of those Jews born in America, who do identify their religion as
Judaism, attend synagogue weekly.
8 Demographer, Samuel Heilman, analyzed the findings of the 1990 NJPS, “Jewish identity seems to have moved increasingly
toward ethnicity or heritage and culture, while being a ‘good Jew’ has been defined in vaguely moral terms.” 9
The American Jewish community has become largely
secularized. In Rabbi Haberman’s analysis, Jewish people have responded to American culture with a “waning will to
be Jewish.” 10 Professor Jack
Wertheimer of the Jewish Theological Seminary along with sociologist Sylvia
BarackFishman suggest that American
Jews are undergoing “coalescence” -
A pervasive process through which
American Jews merge American and Jewish ideas, incorporating
American liberal values such as free choice, universalism, and pluralism into their understanding of Jewish
identity.11
American
Jews live in a society that no longer defines people by their ascribed
identities, either ethnic or religious. Social barriers have collapsed
and intermarriage is part of American culture. However, American Jewry views intermarriage as a crisis that is
transforming the Jewish community.
Wertheimer called this trend “a long process whereby Jews have willingly surrendered ever more aspects of their distinctive
worldview in order to ease their own Americanization.”12
In 1983 Rabbi Shamai Kanter of
Congregation Beth El in Rochester, New York noted that Jewishness without Judaism
as a trend in America. The Jewish people were no longer being held together by spiritual values. He wrote,
7 Haberman, Joshua O., “The New Exodus Out of Judaism” MOMENT,
August, 1992: 35.
8 Kosmin, Barry A., Goldstein S., Waksberg J.,
Lerer N., Keysar A. & Scheckner J. Highlights of the CJF 1990 National
Jewish Population Survey. New York: Council of Jewish Federations
Publication 1991.
9 Heilman, Samuel C. Portrait of American Jews.
Seattle: University of Washington Press. 1995. P.135
10 Haberman, Ibid.
11
Wertheimer, Jack. “Surrender to Interm arriage,” COMMENTARY, March 2001, P.31
12 Wertheimer, Ibid.
The
subject of God and personal belief is effectively taboo, as much prohibited
from polite conversation as once were death, or sex or
cancer. Indeed, God may be the only remaining subject
that can cause embarrassment in sophisticated social conversation among Jews today.13
Intermarriage
Jews have been turning away from the synagogue
and also marrying out with non- Jews at a steady pace since 1970. The rate of
intermarriage among American Jews quadrupled between 1970 and 1990.14 The most shocking
aspect of the 1990 NJPS study was the accelerated rate of intermarriage since 1960. While the pattern had
been observed, Jewish communal leaders were either ignoring or ridiculing it as the number were rising from 7 to 25
percent. By 1990 the intermarriage
rate was above 52 percent on average nationally and higher in the Western
United States. The 2001 NJPS
confirmed that the trend had continued without the large incremental increase of the past decades. Only by changing
the operational definition for Jewish identity were the 2001 demographers able
to show that the trend had slowed a bit.
Birth rate
The
1990 NJPS also discovered a birth rate of 1.8 children per Jewish couple in
America households. A birthrate of 2.1 children per couple is
necessary to replace the current Jewish population.
If nothing changes, according to Rabbi Buchwald of the National Jewish Outreach
Project, the American Jewish population is expected to
drop 20 percent every 25 years.15
Meanwhile, the children of
interfaith couples present a sizable population that is open to Gospel ministry.
The 1990 NJPS found that there were 750,000 children under the age of 18 who
were being raised in interfaith homes. Bruce Phillips of
Hebrew Union College found that 34 percent of children
of intermarried families were being raised as Christians compared with 18
percent being raised as Jews. Another 25 percent were being
raised with both faiths and 23 percent of those children
are raised with no faith at all.16
13 Kanter, Shammai. “They’re playing our song” MOMENT.
3/84: 38.
14
Lazerwitz, B., “Jewish -Christian marriages and conversions: 1971 and 1990,” Sociology
of Religion, winter 56(4): 1995. 443.
15 Fishkoff, MOMENT 10/00 P. 85
16 The
American Jewish Yearbook, 2000 edition, P.213
III. RISK OF DISSOLUTION TO MARITAL STABILITY Marital
stability
Personal experience has led American Jews to
realize that they can intermarry if they want. Traditional social authorities finds that the religious taboo is no
longer a restraining influence. Christian culture in shaped by American society
also. The level of American individualism makes it unpopular to teach Biblical
material regarding being unequally yoked. The New Testament is clear about the potential for disharmony when a
believer in Jesus joins with another who does not share that faith.17. So Jews and
Gentile Christians are intermarrying at an accelerating rate with significant risk to marital stability.
Studies have shown that interfaith marriages are at
greater risk of dissolution than same faith marriages.18 One
recent qualitative research examined the tensions experienced within
interchurch marriages, where the partners
came from similar but not identical Christian traditions.19 Those stresses are only increased among Jewish-Gentile
interfaith couples where spiritual commonalties are not as natural. Social scientists, who are aware of the
significantly higher risks of marital dissolution,
have sought to provide guidelines for marriage and family therapy clinicians.20
Spiritual intimacy
However tensions also rise from the inability to
find spiritual intimacy as well. Marital stability and spiritual intimacy have been studied. One study
found that marital satisfaction and marital spirituality both diminish dramatically when there is not mutuality of
belief.21 In the fieldwork for this study, I found that couples
often were aware of the longing for intimacy in their relationships while not grasping that a significant cause was the
inability to share spiritually. Couples are at even greater risk of relational failure when they do not know the source
of the tensions.
The traditional answer within
Judaism is the conversion of the non-Jewish spouse. However, that solution
excludes the possibility of any other personal faith or tradition. The
Christian response is the uniqueness of salvation in Jesus’ atonement. 22
However, since the holocaust, Christians are more
aware that Jews regard conversion to Christ as mutually exclusive with Jewish
identity. A way to a new community must be demonstrated for
both spouses, where the answer is not either/or,
but both/and. Spiritual intimacy is only possible when both partners are able
to share a
17 2 Cor. 6:14 "Do not be yoked together with
unbelievers.”
18
Call, V. R. & Heaton, T. B. (1997) “Religious influence on marital
stability.” Journal for the Scientific Study of Religion, 36 (3) Pp. 382-392
19
Williams, L.M. and Lawler, M.G. “The challenges and rewards of interchurch
marriages: A qualitative study.” The Journal of Psychology
and Christianity 19 (3), fall 2000. Pp. .205-218
20 Alper S. 1992; Call, V.R. & Heaton, T.B. 1997;
Clamar A. 1991; Eaton S.C. 1994.
21 Giblin, Paul R. "Marital Spirituality: A
Quantitative Study". Journal of Religion and Health, Winter, 1997. pg.
321- 332
22 Acts
4:12 and John 14:6
common faith in God, without having to disregard
their different cultural identities. Such a resolution of the tensions is possible through a mutual faith in Christ
while respecting the cross-cultural
differences in the marriage partners.
Identity of Children
Another serious threat to intermarried couples is
tension over how to raise the children. In qualitative research I found
this to be not just a common concern, but most often the greatest. Jewish partners want to maintain the Jewish
identity of the children. Accomplishing that is traditionally understood as mutually exclusive with any religious faith
but Judaism.
A
doctoral study at USC examined how intermarried parents choose the method for
religious training of their children. The most common plan
was the delegation of the training to one spouse exclusively.23
That process resolved the tension of a two-religion family, but it did not
address the issue of bi-cultural identity and neglected the
faith of the other partner’s family.
Spiritual intimacy is important
for family identity and marital harmony. A strategic approach is needed
for evangelistic ministry to intermarried partners and among dual-identity
children. It should be able to embrace the cultural heritage of both parents,
while advocating a mutually satisfying spiritual solution for both parents and
their children. A both/and answer is needed. There needs to be an appreciation
for the distinct ethnic identities of the partners, Jewish and Gentile,
while finding a mutually satisfying faith in God through the Messiah of Israel,
Y’shua (Jesus).
23 Callahan, M.A. Interfaith Family
Process and the Negotiation of Identity Difference. Unpublished doctoral dissertation submitted for the Doctor of
Philosophy degree at the University of Southern California, Los Angeles, May
2001
IV. SYNCHRONIC VIEW: CURRENT JEWISH AND CHRISTIAN
RESPONSES Jewish responses
and resources
On the Jewish side of the response is the concern
for continuity and survival of the Jewish people. On the Christian side is the
concern for the eternal state of the beloved Jewish partner. Most of the time, those two core values are regarded as in
tension with one another. The following section considers the various aspects of the Jewish response to the rise in
exogamous marriage in the Jewish
community. A section examining the Christian responses follows that.
Responses
to intermarriage
Intermarriage
is now a fact which Jewish community leaders have sought to address.
Surprisingly, ordinary American Jewish people
no longer see intermarriage as a problem. A 1998 Los Angeles Times poll found that only 21 percent of single
Jews would marry only someone who is Jewish and 57 percent said that the religion of a prospective spouse didn’t
matter. 24 During the year 2000 presidential race Senator Joseph Lieberman came
under fire from American Jewish leaders of many organizations for inaccurately stating “There is no Jewish
prohibition against intermarriage.”25
At that same time, a survey conducted by the American Jewish Committee (AJC) revealed that Lieberman's comment actually
reflected the true belief of the majority of ordinary American Jews. Intermarriage is not an issue in spite of any
halakhic prohibition against it within Judaism.
According to the AJC study of Jewish attitudes
toward intermarriage, “The Jewish tab oo on mixed marriage has clearly collapsed.”26 Only 12 percent of
the Jewish people surveyed said that they
"Strongly Disapproved" of mixed marriages, and 40 percent were
actually "Neutral." Further,
56 percent of the respondents said they disagree with the statement “It would
pain me if my child married a Gentile.”27
The greater concern among American
Jewish leaders is Jewish survival. Since 1990, the debate has been how to
allocate funding for programs that would strengthen Jewish identity, refocus attention
on community and the synagogue while embracing the intermarried at the peril of
changing the definition of what is Jewish in America. The
new reality is a synagogue where 80% of its members might be
intermarried.
24
Wertheimer, p.27
25 Wiener, Julie. “Changing Attitudes: US Jews
Accept Intermarriage in Growing Numbers, Survey Finds." The Jewish Journal, Los Angeles, November 24, 2000
26 “Facing Facts on Intermarriage”. The Jewish Week,
November 10, 2000, P. 6
27
Hlagsbrun, Francine. "Survey Says Intermarriage is Okay" MOMENT,
April 2000: 32
Responses
within traditional Judaism: Jewish continuity
Communal Jewish policy has taken two separate
tracks. The first seeks to promote Jewish continuity especially to the younger generation. A case is built for the
richness of Jewish tradition and a
call is made to retain allegiance to the Jewish people. Serious funding has
gone into revitalized programs for
Jewish education, youth movements, summer camps and Jewish centers on university campuses. However the issue of
intermarriage and advocacy of endogamy are avoided for fear that to do so will only buck the American values of
tolerance and equality that are already
deeply enculturated in American Jewish youth.
After the 2000 American Jewish
Committee (AJC) survey had revealed that intermarriage is normative
in American Jewish life, the AJC leadership hosted a closed-door meeting in
early 2001. They formed a Jewish coalition that now opposes
intermarriage. Their stated purpose is,
“To work together to help restore
the ideals of in -marriage and to promote its
importance to the future of the Jewish community and to
the preservation of
Judaism and the Jewish people. We believe that there
exists a leadership
responsibility to shape the communal
climate and set norms.”28
Responses
within traditional Judaism: Outreach
The second track is generally as some form of
outreach. Seeking to meet the needs of interfaith families, programs have been designed to involve
them more in “normative” Jewish communal life. Since 1983, religious authorities like the Union of American Hebrew
Congregations (UAHC) have worked
together as a joint commission with the Central Conference of American Rabbis
on Reformed Jewish outreach. They have
responded with attempts to bring intermarried families back into the synagogue and find a place for the
Gentiles spouses and children within communal structures. 29
Proselytizing of “unchurched” spouses, seeking their conversion to Judaism, has
been another method to preserve normal Jewish
life.
There are significant problems in this approach.
One is that the so-called “normative” religio us standard is in reality in the minority. Rabbi George Gittleman of Reform Congregation
Shomrei Torah, in Santa Rosa,
California said that outreach is a moot point when 80 percent of your congregation is intermarried. He noted that he
doesn’t talk about the needs of the intermarried, but about the needs of his congregation.30
Also interfaith couples and their families have
been asked to play by traditional Jewish rules that were already rejected by the fact that they married
“out” in the first place. So eve n the most inclusive approaches within Judaism run into trouble trying to define
roles for Gentile spouses. Issues,
like their conversion to Judaism or the accepted degree of synagogue
participation, work against the goal
of an unambiguous inclusion within Judaism and Jewish life.
Another form of outreach has been
to include as many people as possible by blurring the definition
of who is a Jew. In this case, ambiguity is the strategy. In 1983, the Reform
movement issued a ruling that was contrary to the traditional
rabbinic law of matrilineality. Any child with
28
Nussbaum-Cohen, Debra. "New Coalition Opposes Intermarriage" LA
Jewish Journal March 9, 2001: 24
29
MOMENT, 8/92: 37.
30
Fishkoff, P.76.
only
a Jewish father was to be regarded as Jewish. The patrilineality decision
altered the boundaries of Jewish identity and solved the issue of validation for
interfaith families and their children. It
also changed the boundaries of who might participate in the rituals of Judaism.
Responses to intermarriage:
Blended cultures
Secular Jewish authorities approach the religious
and identity problems of intermarriage by trying to avoid the cultural frontiers. Books, web-sites and social networks
have formed to help intermarried
couples find a blended way of life. Couples are urged to resolve the December dilemma by celebrating both Hanukkah and Christmas
or by taking part in the best of Easter and Passover practices. Rather than fighting over truth about God, the
attempt is to blend traditions apart
from the meaning of rituals and symbols while seeking what feels good for the
family. The goal is a blending of
both cultures without dominance of either and without choosing between competing truth claims.
Jewish
community center education and discussion programs also aim to help interfaith
couples make decisions about how they want to relate to Jewish life. The goal
is exploration instead of advocacy in order to help couples
feel positive about relating to Jewishness without judging them for
the decision to intermarry that has already been made.
However,
ambiguous inclusion misses a fundamental reality. By definition, the majority
of interfaith families have already broken with the
standards for normative Jewish identification. A 1990’s
study by sociologist Bruce Phillips showed that interfaith families do not
appear to want their children to have
identification with Judaism, unambiguous or otherwise. They do not want contact
with the Jewish social institutions except on their own terms.31
Responses to intermarriage:
Literature
Guidance is available for
interfaith couples and their families from a number of authors. They are generally
intermarried couples offering advice and support resources from their own
experiences raising children and negotiating relationships with in-laws. The
books are often prefaced or salted with quotes from clergy, usually
a rabbi and a Christian pastor or priest.
An analysis of all the literature
available is beyond the scope of this paper. However, patterns of at least
two lines of thinking are evident. One approach suggests that couples or
families choose between one faith or the other, Judaism or Christianity.32
The family identity becomes the basis for educating children and celebrating a
set of appropriate holidays and life cycle events. The rationale
is that parents need to give clear direction where it would otherwise be
unreasonable to expect children to sort out the
profound differences between Christianity and Judaism. It is suggested
that it is the responsibility of parents to provide an authentic religious
background for
31 Phillips, Bruce A. Reexamining Intermarriage:
Trends, Textures, and Strategies. American Jewish Committee, William
Petschek National Jewish Family Center and the Susan and David Wilstein
Institute of Jewish Policy Studies, 1997.
32
Petsonk, J. & Remsen, J. The intermarriage handbook: a guide for Jews
and Christians. New York:Quill/William Morrow. 1988.
Gordon, A. Intermarriage: interfaith, interracial,
interethnic. Boston: Beacon Press. 1964.
Klein, D. &
Vuijst, F. The half-Jewish book: a celebration. New York: Villard/
Random House. 2000. Prager, D. “Prager’s thirteen principles of
intermarriage.” MOMENT. February 18, 1993.
their children. No
surprise that most of the literature written advocates a tilt toward Judaism,
in light of the need for Jewish
survival.
The second approach promotes the idea of raising
children exposed to the faiths and traditions of both parents. Literature is
oriented to aid in raising children more than with helping intermarried adults
to work out their differences. The children are exposed to “the best of both
worlds” and encouraged to choose for
themselves or at least maintain an appreciation and mutual respect for the best of both religions.33 The
argument against this method is that it does not provide for a synthesis that
leads to integration and clear identity. In favor of this idea the notion that
a home, which promotes tolerance,
diversity and the mutual respect for a dual heritage, will produce healthy children with a worldly-wise outlook.
Web sites
A growing list of web-sites and materials are
available from various Jewish sources. The “Outreach Department” of the
UAHC that seeks to reconnect Jews and their Gentiles partners to Judaism with classes and a web page. It
exemplifies those advocating Jewish continuity through outreach.34 Resources for the blended
cultures approach are found through agencies like the Dovetail Institute for Interfaith Family Resources
which produces book, a newsletter, offers conferences and maintains a
web site.35
Jewish Lifeline to Interfaith Families offers a series
of “Interfaith Survival Kits” on line. 36 Jewish Family & Life!, a non-profit publishing firm,
and the Jewish Outreach Institute at the Center for Jewish Studies at City
University of New York also offer on line resources with an emphasis on
interfaith family continuity that includes a connection to Judaism.37
Christian responses and resources “missionary
dating”
The imprudent practice of
“missionary dating” seems to be a normative “pre -evangelistic” Christian
idea. It is a faulty pre-evangelistic understanding that would hope in the
conversion of Jews through the course of pre-marital courting with a Christian. The
widespread practice raises a question if the
consequences of being “unequally yoked” are taught from th e Bible as part of Christian discipleship.38 I have
encountered ample evidence those children of evangelical Christians who intermarry with Jewish people do so
to the detriment of the spiritual welfare of both partners.
33 Gruzen, L.F. Raising your Jewish/Christian child: wise choices for
interfaith parents. New York: Dodd, Mead & Company. 1987. Hawxhurst, Joan C. Interfaith Family GuideBook:
Practical Advice for Jewish and Christian Partners. Kalamazoo:
Dovetail Publishing, 1998. Rosenbaum, M. & Rosenbaum, S. Celebrating our
differences: Living two faiths in one marriage.
Shippensburg, PA: Ragged Edge Press, 1994. Schaper, D. Raising interfaith
children: spiritual orphans or spiritual heirs? New York: The Crossroad
Publishing Co. 1999.
36 www.ssmartco.com/interfaith/index.htm
37 www.interfaithfamily.com
and www.joi.org
38 2
Corinthians 6:14
Evangelism is the
missed opportunity
Christian churches generally do not have a special
evangelistic approach for ministry to their intermarried members. There is just not the same concern about
survival, as is found in the Jewish community.
The percentage of Christians who intermarry is comparatively insignificant when
viewed against the ratio of Jewish
people who marry `out” of their community. Joan Hawxhurst observed, `...most
Christian clergy people do not feel that their faith tradition is threatened by
a congregant’s decision to marry out side the fold.”39 So there is
not the same perceived need for dramatic
action among Christians as there is among American Jewry.
Scarcity
of comparable Christian interfaith resources
There is no body of literature from a Christian
vantage point for intermarried couples that is anywhere near as comprehensive to the resources available from the Jewish
community. Callahan wrote in her
doctoral dissertation at USC `There simply is not a comparable literature
reflecting the `Christian position” on interfaith marri age.”40 She
noted that both Gruzen and Silverstein observed
that neither Protestants nor Catholics view interfaith marriage as a threat or
cause for fear regarding the possible
extinction of the faith as do Jewish leaders.41
If there were a strategy for evangelistic approach
to Jewish-Gentiles couples and their families, then it would be safe to say that there is not specialized
post-evangelistic follow up material available
at this time. I am not aware of any national evangelical network that provides evangelistic or follow up resources specifically
for Jewish-Gentile partners.
Michael Rydelnik, Professor of Jewish Studies at
Moody Bible Institute reported strategies for outreach already being
tested in 1995 at three different Messianic Congregations. The Olive Tree Congregation in Plain View, Long Island, was
conducting Jewish community center seminars as outreach to intermarried couples. The Joy of Israel Congregation in
Southern Connecticut used direct
mail as an approach to invite inter-married couples to their congregation. The
Beth Messiah Congregation in
Livingston, New Jersey placed advertisements in local newspapers offering services for intermarried couples and congregational
resources. Rydelnik also suggested specialized
programming: Counseling for intermarried stress, Bible studies, holiday
services, children's programs and a
welcoming atmosphere to intermarried couples.
42
The Son of David Messianic Congregation in Rockville,
Maryland is doing outreach among intermarried Jews. They use newspaper
advertising, public seminars and follow-up meetings by invitation with interested respondents. They promote the same spiritual
harmony for Jews and Gentiles.43
One congregation in Chicago has
developed an outreach specifically to the children of intermarried
couples called the Club Maccabee. Camp Gilgal is a youth ministry of Jews for
Jesus
39 Hawxhurst, J. 1998, P.7
40 Callahan, M. `Interfaith family process and
negotiation of identity and difference” Unpublished Ph.D. dissertation
at the
University of Southern California. 2001, p.7.
41 Silverstein, A. It all begins with a date:
Jewish concerns about intermarriage. Northvale, NJ: Jason Aronson. 1995. Gruzen,
1990, p. 6.
42 Rydelnik, Michael. "Reaching Intermarried
Couples: A Marketing Plan For Messianic Congregations" in the LCJE BULLETIN,
Issue No. 42, November, 1995. Pp. 10-15
43 «www.sonofdavid.org»
that acknowledges,
without specializing yet, that their primary constituency is the children of intermarried couples. The Chosen People Ministries
in New York produced a 47-minute evangelistic
film for interfaith couples titled “Joined Together.”
The doctoral research that I completed while at
Western Seminary sought to find the challenges of the Jewish-Gentile couples.
After that I have been applying strategic approaches for evangelistic ministry
to Jewish-Gentile couples and their families.
V. SUGGESTED STRATEGIC APPROACH Research
observations – qualitative study Qualitative
Research
In the fall of 2001 I interviewed 23 interfaith
couples in order to develop an ethnographic description. Interviews were
recorded, transcribed, then coded and re-coded for domain analysis. Taxonomy of terms, using the grounded theory
examination of material that was available from participants’ own words, provided keys to the types of challenges. Two
specific junctures of cross-cultural
tension were revealed by this qualitative analysis.
Figure 1 shows four of the major themes that
surfaced from domain analysis of transcribed interviews. The four developmental
stages in their relationships showed where cross-cultural tensions were
reported. The relational stages are listed across the top of Table 1. Under
each domain are terms that were
associated with specific challenges within the stages of relationships.
Figure 1 • Relational domains
and cross-cultural tension
Dating Wedding Without
kids Family
|
Family |
Ethnic blend & |
Children’s identity: |
|
comfort |
religious identity |
ethnic v. religious |
Family
expectations |
|
|
|
Culture
shock |
Symbols |
Spiritual |
Life cycle rituals |
|
Location |
|
Holidays |
Religious identity |
|
Cultural |
Passover/Easter |
Judaism vs. |
Officiant(s) |
signal
systems |
December dilemma: |
Christianity |
|
|
Hanukkah or |
“Interfaith”
Taboo |
Tone:
secular or sacred |
Life cycles |
Christmas |
|
|
In-law relations |
|
Children |
|
|
|
Figure 2 is about the
cultural categories of tension points that were expressed by Jews and Gentile partners. Under each domain are questions that
surfaced in the interviews from partners of different cultural backgrounds. The questions are the ways that people
of the different cultures expressed
the cross-cultural tensions. These questions are some specific entry points
where strategic evangelistic ministry
might be applied and appreciated.
Figure
2 • Cultural categories and differing tensions
Identity Religion Life
Cycles Family Children
Ethnic
identity |
How
important? Who is Jesus? |
Jewish or Christian, neither or
both? |
Integration skills Religious identity |
Blended ethnic
identity Religious |
Religious beliefs |
unequally yoked? |
Symbols:
one, blend or none? |
Spiritually intimacy |
training |
Family expectations |
Issues of shame |
|
Children |
Heritage and |
and taboos |
or guilt |
Signal systems |
|
legacy |
|
|
|
Cross cultural |
|
Dreams for children |
Spiritual harmony |
Secular or religious? |
Skills |
Holidays |
Discussion
My
research actually found five key cultural challenges. The first thematic group
was around identity issues. The first was the confusion over identity differences.
Often it manifested in an inability to
comprehend simple terminology related to defining identity. This uncovered the difficulty in understanding the relationship
between ethnicity and religion.
Second, were the tensions over religious
differences. Here again the problem was often rooted in ethnocentrism. Cultural traditions came to bear
about what Jews in particular ought and could believe. Often the tensions
developed simply over the name or person of Jesus.
Third, were the disagreements over life-cycle
celebrations. The first experience was often in planning the wedding ceremony. It was the first occasion to be navigated
with many significant opportunities
for cross-cultural and family tensions. Cultural symbols and the signal systems
in use were important to affirming
identity in the rituals, traditions and holiday celebrations. Donald K. Smith’s
twelve factors in cultural signal systems brought out many subtle
misunderstandings within different
value systems, beliefs or symbol associations.44
The fourth challenge noted was in family harmony.
Establishing a mutually comfortable family identity, especially in the enculturation of children, was often the
basis for contention. The failure of a couple to find spiritual harmony was
among the most threatening factor to marital stability.
The fifth challenge was in the discord over
training children. It started with trouble arriving at an agreed upon identity for the children. Then the
tension extended to the manner in which the training and identity would be learned.
These five key challenges provide insight for
those who want to acquire a cultural understanding of Jewish-Gentile couples. Knowing the challenges
that are present, as the couples see them, will aid mission workers in strategically planning communication of the Good
News at those entry points for
evangelistic ministry. In the Gospel is the hope for personal renewal and
spiritual
44 Smith,
Donald K., Creating Understanding: Grand Rapids: Zondervan Publishing
House.1992
regeneration. In it is
the possibility for spiritual harmony in marriage and in a family. Without it, that harmony is unavailable to Jewish-Gentile
interfaith couples.
The primary question for Jewish-Gentile couples is
not about which religion to follow: Judaism versus Christianity or whether it is best to forge some sort of
synthesis out of both. The prime question
is about how to jointly find spiritual harmony. It is possible only when both
partners seek God through a personal
spiritual quest. Both Jews and Gentiles can discover the unique and singularly effective hope that is in Jesus Christ,
Y’shua the Messiah. That can occur when the Gospel is presented in a culturally appropriate manner for both
partners.
This has been a very simple introduction to the
challenges of Jewish-Gentile couples. A more extensive presentation and evaluation is presented in the book to be
published by William Carey Library
publishers as Jewish-Gentile Couples: Trends,
Challenges and Hopes. In the
remaining section are some suggestions for evangelistic ministry to
Jewish-Gentile couples and their families based on the material presented thus far. This is no more than a
starting point for thinking in this specialized
field.
Suggested strategies
for evangelistic ministry
The broad outline for an appropriate strategy is
one that features an evangelical, egalitarian and an educational approach. It is to these three topics
that this paper now turns.
Evangelical
First, Bible based investigation of truth in the
Scriptures is the foundation of the presentation to Jewish-Gentile couples. An objective resource is
needed to mediate between the differing historical and cultural traditions. Jewish people will find much
comforting material from their own Biblical heritage. Gentiles and Jews will
benefit from the universal spiritual message of salvation revealed throughout the Bible.
Second, a sensitive approach is needed that is
Gospel centered. In the themes of sin, salvation and savior are found the hope of regenerative life. The
Gospel is the power of God for salvation to everyone who believes – Jews and Gentiles alike. In it is the humbling
power that overcomes ethnocentrism and an understanding of human nature that
transcend cross-cultural tensions. The Evangel
is the core message and the basis of evangelistic ministry to these couples.
Third, evangelistic ministry to Jewish–Gentile
couples ought to affirm the uniqueness of Christ for salvation for everyone.45 There is no other covenant for
Jews or Gentiles except the blessing of
the new covenant relationship in Jesus the Messiah. Jews are not saved in a
manner that is different from
Gentiles.
For there is no difference
between Jew and Gentile --the same Lord is Lord of all and
richly blesses all who call on him, for, “Everyone who calls on the name of the
Lord
will be saved.”46
Fourth, evangelistic ministry
among Jewish-Gentile couples could be spiritually transforming. Couples
interviewed for this research spoke of the longing for spiritual harmony and
family unity.
45 Acts 4:12
& John 14:6
46 Romans
10:12-13
Without a mutually
satisfying faith in God, spiritual unity is impossible. Ministry that
encourages intimacy with God enables
interpersonal intimacy between partners. I do not know who authored the idea depicted in Figure 3, but it is not mine.
It is included as a helpful illustration. As marriage partners grow more intimate in their individual
knowledge of God, they are able to find a more intimate relationship with one another.
Figure 3 Developing spiritual intimacy GOD
Egalitarian
One hindrance to effectiveness in other approaches
to interfaith ministry was the tendency to hold one vantage point above the other. The Jewish survival instinct within
Judaism tends to negate consideration of the culture and beliefs associated
with faith in Christ. Often Gentile spouses are much more open to
learning about Jewish history, culture and beliefs than were Jewish partners in
learning the beliefs or practices of their
Christian companions.
A bi-cultural
approach is needed. Evangelistic ministry ought to be humble as it approaches
the different cultures present in an
Jewish-Gentile couples. Christian partners often need an interpreter who can help them understand and
communicate across the cross-cultural divide in their marriage. The goal is to help them learn to be cross-cultural in
their relationship and eventually
bi-cultural in the family. The mission worker then must model and engender
mutual respect for both cultures of
the Jewish and Gentile partners.
The Addenda of this paper provides a small
compendium of suggestions, which taken together might offer some methodological direction for effective evangelistic
ministry among Jewish-Gentiles couples and their families. These are
suggestions for getting started.
In an
effort to be contextually sensitive, one normative structure within the Jewish
social setting has worked well for creating an
egalitarian environment for study. It is the havurah, or small social
group that gathers specifically for the purpose of learning. It has been a
useful format in which Jews and Gentiles can seek
to know spiritual truth in a culturally appropriate place for everyone. The
egalitarian standard enables safety for partners as they explore truth along
new frontiers. I have been working with just such a group
since the spring of this year. See the Addendum
A for the actual list of discussion topics that the group developed for itself.
It has been a wonderful opportunity for Gospel ministry to the whole group.
Addendum B is a suggested list of other culturally appropriate social
structures or methods that could be utilized for extending Gospel
ministry to interfaith couples.
Educational
Materials are needed that could be the basis for
discussions within the havurah setting. Topics could be developed along biblical and cultural tracks. Addendum C is a
list of Biblical truths that could be
developed as a curriculum for ministry to Jewish-Gentile partners and their
families.
Rituals or life cycle
events are opportunities for communicating Gospel truth. Appropriate methods within Jewish and interfaith cultural
events for Gospel ministry are relatively easy to identify. Addendum D is a list of suggested
cultural events that might be appropriate venues for evangelistic ministry to Jewish-Gentile couples
and their families.
VI. MISSIOLOGICAL IMPLICATIONS
Following are a few observations about ministry to
Jewish-Gentile couples that have become apparent during the course of research
into their challenges. They are random thoughts that may be useful in
formulating strategy for evangelistic ministry in the future.
1.
The importance of affirming the uniqueness of
Christ for salvation for all “other religions” is keenly evident in ministry to Jewish-Gentile
couples. In August 2002 the American Conference of Catholic Bishops and the National Association of
Christians and Jews issued similar statements regarding the alleged sufficient means of Jewish salvation without Jesus
Christ. Evangelistic ministry that is
rooted in the uniqueness of Christ for salvation of all people will help to
affirm this watershed evangelical
doctrine for all people.
2.
Understanding of the challenges of Jewish-Gentile
couples will stimulate development of specific
Christian resources for interfaith couples. This project was intended to
discover the areas where interfaith marriages come under tensions that
can lead to the threat of dissolution. It should stimulate strategic approaches to evangelistic ministry among interfaith
couples. The methods by which those
strategies are pursued should produce many more valuable resources.
3.
Ministry to Jewish-Gentile couples should heighten
awareness to current opportunities for Jewish
evangelism: The purpose is to rally others to the significant opportunity now
presented for evangelistic ministry
among Jewish people who are intermarried or moving in that direction.
4.
Ministry to Jewish-Gentile couples will provide a
better understanding of cross-cultural issues in evangelistic ministry to Jewish people. This paper is an introduction
to the ethnographic description of the challenges involved. Cross-cultural
understanding will aid couples to communicate
more effectively. The issues described will be an aid to mission workers who
are looking for meaningful avenues
for Gospel ministry to Jews who are intermarried.
5.
More Christian information and warning is needed
about the negative impact of “missionary dating” and being “unequally
yoked.” Perhaps this will stimulate discussion and teaching on these subjects among Christians and especially
evangelicals. The mission pitfall of “missionary dating” can be counter-productive and lead to emotional harm
and sociological damage to families. The subject of being unequally yoked
should be a warning to Christians who may put their faith in jeopardy.
6. Thoughtful
strategies for ministry to Jewish-Gentile couples will effectively meet the
challenge of traditional Jewish proselytizing to Judaism.
Some Jewish community leaders have taken the “outreach”
and “conversion” approaches to interfaith coupl es. Such attempts at conversion
of Gentiles spouses have not been limited to the
“unchurched” in spite of the disclaimers. Gentile
Christians who are
intermarried need support and resources to preserve and communicate their own
faith.
7. Interfaith families
need help to move from marginal status to find a new community. The discovery of a sub-community might bring
Jewish-Gentile couples into an identity of their own. Missiologically they might be more readily
accessible for evangelistic ministry.
VII. FURTHER READING
Alper S. “Intermarriage in the
family: Issues in counceling Jewish parents. Psychotherapy in private practice, 10(4), 1992. Pp.103-114
Call, V. R. & Heaton, T. B.
“Religious influence on marital stability.” Journal for the Scientific Study of Religion, 36 (3), 1997. Pp.
382-392
Callahan, M.A. Interfaith Family Process and the
Negotiation of Identity Difference. Unpublished doctoral
dissertation submitted for the Doctor of Philosophy degree at the University of
Southern California, Los Angeles, May 2001.
Clamar, A. “Interfaith
marriage: defining the issues, treating the problems. Psychotherapy in private practice, 9(2), 1991. Pp.79-83
Douglas, J.D. The New International Dictionary of the Christian
Church. Grand Rapids: Zondervan.1978.
Eaton, S.C. Marriage between
Jews and Non-Jews: Counseling implications. Journal of Multicultural Counseling and Development. 22(4) 1994. Pp.210-214
Fishkoff, Sue. “Intermarriage” MOMENT. October, 2000:
56-61,76-77, 84-86.
Giblin, Paul R. “Marital
Spirituality: A Quantitative Study”. Journal
of Religion and Health, Winter, 1997. pg. 321-332
Gordon, A. Intermarriage: interfaith,
interracial, interethnic. Boston: Beacon Press. 1964.
Gruzen, L.F. Raising your Jewish/Christian child: wise
choices for interfaith parents. New York: Dodd, Mead & Company.
1987.
Haberman, Joshua O., “The New Exodus Out of Judaism” MOMENT, August, 1992: 35.
Hawxhurst, Joan C. Interfaith Family GuideBook: Practical Advice for
Jewish and Christian Partners. Kalamazoo: Dovetail Publishing. 1998.
Heilman, Samuel C. Portrait of
American Jews. Seattle: University of Washington Press. 1995. Kanter,
Shammai. “They’re playing our song” MOMENT. 3/84
Klagsbrun, Francine. "Survey Says Intermarriage
is Okay" MOMENT, April 2000.
Klein, D. &
Vuijst, F. The half-Jewish book: a celebration. New York: Villard/
Random House. 2000.
Kosmin,
Barry A., Goldstein S., Waksberg J., Lerer N., Keysar A. & Scheckner J. Highlights
of the CJF 1990 National Jewish Population
Survey. New York: Council of
Jewish Federations Publication 1991.
Lazerwitz, B., `Jewish -Christian marriages and
conversions: 1971 and 1990,” Sociology of Religion, winter 56(4): 1995.
Liebman, C. and Cohen, S. Two Worlds of
Judaism: The Israeli and American Experiences. New Haven: Yale
University Press. 1990.
Petsonk, J. & Remsen, J. The intermarriage
handbook: a guide for Jews and Christians.New York:Quill/William
Morrow. 1988.
Phillips, Bruce A. Reexamining
Intermarriage: Trends, Textures, and Strategies. American Jewish
Committee, William Petschek National Jewish Family Center and the Susan and David Wilstein Institute
of Jewish Policy Studies, 1997.
Prager, D. `Prager’s
thirteen principles of intermarriage.” MOMENT. February 18, 1993.
Rosenbaum, M. & Rosenbaum, S. Celebrating
our differences: Living two faiths in one marriage. Shippensburg,
PA: Ragged Edge Press. 1994.
Schaper, D. Raising interfaith children:
spiritual orphans or spiritual heirs? New York: The Crossroad
Publishing Co. 1999.
Silverstian, A. It all begins with a date:
Jewish concerns about intermarriage. Northvale, NJ: Jason Aronson.
1995
Sklare,
M. .America’s Jews. New York: Random House. 1971.
Smith, Donald K., Creating Understanding: A handbook
for Christian communication across cultural
landscapes. Grand Rapids: Zondervan
Publishing House.1992
Wiener, Julie. `Changing Attitudes: US Jews
Accept Intermarriage in Growing Numbers, Survey Finds." The Jewish
Journal, Los Angeles, November 24, 2000
Wertheimer, Jack.
`Surrender to Intermarriage,” COMMENTARY, March 200 1.
Williams, L.M. and Lawler, M.G. `The challenges and
rewards of interchurch marriages: A
qualitative study.” The Journal of
Psychology and Christianity 19 (3), fall 2000.
VIII. ADDENDA – A
METHODOLOGICAL GUIDEBOOK
Addendum
A. Intermarried Couples’ Havurah
The
following were proposed discussion topics that came from an actual havurah
group that met for one year between 2002-2003.
1.
Identity Issues – What do these
mean? Jewish/Israel (Chosen people concept) Gentile
Christian
What are the children?
2.
Christian Distinctions
Fundamentalists
Evangelicals
Denominations
Catholics
“Christian” offshoot
groups – Mormons and Jehovah’s Witnesses Jewish
views of Christian world (Christians and Jews)
Christian history and the Jewish people
3.
Jesus
Traditional Jewish views
and sensibilities Christian understanding
Biblical materiel
4.
Salvation
Christina
understanding (sin, repentance and conversion) Jewish
perspectives (sin repentance and t’shuva)
5.
The problem of evil (What’s the point of believing
anything?)
6.
Intermarriage
Jewish
community issues (outreach and spousal conversion) Christian
community issues (unequally yoked)
Guilt, fear and shame
7.
Heaven and hell
8. Sovereignty
of God and fee will of humanity
Addendum
B Useful Social structures for evangelistic ministry
1.
The Havurah – A “comrade” group, or small group
that usually functions alongside a synagogue
or a Jewish community center. This is an appropriate vehicle for discussing
social and Biblical issues at a
practical level. An Intermarriage Havurah would be culturally appropriate and
normative within a religious or secular Jewish community setting. In
traditional usage, it is slanted toward the perspective of Judaism and Jewish norms
about intermarriage. A Jewish and
Christian Havurah would be a new use
of a traditional social structure for evangelistic purposes.
2.
Shabbat dinners for interfaith families – This
would allow for incarnational ministry and interaction that could lead to deeper discussion and exploration of
spiritual issues. I have already been
trying this and finding some genuine fruitful results.
3. Advertisements offering
resources for interfaith couples. Newspapers that specifically appeal to Jewish community interests like the Jerusalem
Post, Jewish Times of New York, The Jewish Journal of
Southern California and Los Angeles Jewish Times are
appropriate venues. Magazines like MOMENT
or Commentary are also
available and carry ads from Christian resources. Interfaith
resources and support groups could advertise seminars for interfaith couples in
the periodicals. The periodicals might not take the ads, but
if they do, the buzz about the ads will create
other opportunities for evangelistic ministry.
4. Jewish Community Awareness
Fairs like the Jerusalem Day, Israel Independence Day, and Jewish Community Awareness Cultural events - A
booth could be set up for Intermarriage Resources or literature handed out
within or on periphery.
5.
City College community resources classes – These
are often available as civic support and open to the public.
6.
Parents’ Bible reading time with their children –
this is not normally done in traditional religious or secular Jewish homes. It can become a valuable time for
imparting Biblical truth and prompting
discussion of identity and belief issues for parents and the enculturation of
the children. A book and parents
discussion guide is needed and would be appropriate.
7. Intellectuals’ Discussion
Club for Russian Jews in Interfaith marriages - They will want to know Jewish cultural information and Gospel content
discussion.
8.
Seminars for appropriate for Church and Messianic
Congregation religious school, Bible study hour, weekly training class or
special focus program. Interfaith marriage issues are not regularly discussed from a practical, Biblical or cultural
framework in these structures. They would benefit for ministry from the additional special program
focused on interfaith marriage especially addressing the subjects of “missionary dating” and being “unequally
yoked.”
9. Local
cable access television – This is an interesting possibility for evangelistic
ministry to interfaith couples and their families. The only
cost is the studio and production time of each program.
Media, as a communication tool, is limited, but it might have the effect of
drawing out interfaith couples to other ministry
opportunities.
10.
Advertisements in
Christian newspapers and periodicals offering `Support Groups and Resources” for
interfaith couples. The focus could be on `An alternative to conversion classes
for interfaith couples.”
11.
Internet site
for interfaith marriage resources from a Jewish Christian perspective for
Jewish-Gentile partners.
12.
Day camp or
weekend camp outings for interfaith children with curriculum focused on dual identity issues from a bicultural approach and
Biblical models for resource.
Addendum
C appropriate Biblical truths for evangelistic ministry
1. The New Covenant –
Jeremiah 31:31-34 is not discussed in a traditional religious or secular context in the Jewish community. The terms of the
New Covenant (forgiveness of sin, the indwelling
spirit and personal knowledge of God) are basically unknown.
2. The prohibition on exogamy - Exodus 34:14-16 and
Deuteronomy 7:3 - Intermarriage with foreign
peoples will lead to idolatry and destruction.
3.
Conversion - Ezekiel 14:6, 18:30
are good texts. Acts 3:19 -20 “Repent, then, and turn to God, so that your sins
may be wiped out, that times of refreshing may come from the Lord, and that he may
send the Christ, who has been appointed for you --even Jesus.” It needs to be
presented as a turning TO God rather than as to
another people or a foreign faith.
4. Sin
– Presented as a problem of the heart, of human nature rather than as evil
deeds as in the traditional Jewish view. Ps. 51:5
Surely I was sinful at birth, sinful from the time my mother conceived
me. Matthew 5:20-22
5.
The Gospel –
It is a message that is foreign to the Jewish community. A basic presupposition
of Jewish life is that Jews are not
Christians and the Christian Gospel is not for the Jews.
6.
Eternal Life – Needs to be presented as a
relationship with God – to know God personally is to have life in the image of God. Deuteronomy
30:19-20 and John 17:3.
7.
The goodness of God - Knowing God Who is always
good, even when we are overwhelmed by the
evil of the world - 1Chr. 16:34 Give thanks to the LORD, for he is good; his
love endures forever. Psalm 107.
8.
Christology - Mediatorial work of Messiah Jesus
between God and man - 1Tim. 2:5 - 6 For there is one God and one mediator between God and men, the man Christ
Jesus, who gave himself as a ransom
for all men --the testimony given in its proper time. Hebrews 8:6 But the
ministry Jesus has received is as
superior to theirs as the covenant of which he is mediator is superior to the old one, and it is founded on better promises.
(Hebrews 9:15, 12:24)
9.
Theology - Knowing the God of Israel as One who is
immanent and intimately personal – John 17:3; Jeremiah 12:3, Psalm 139:2,23
10.
Intermarriage Issues for Bible Study Presentation
a. What is marriage from
a Biblical perspective Gen. 2:18-24
b.
Family life from the very beginning under the
curse – Gen. 4
c. The origin of the Jews
and God’s plan through them – Genesis 12
d. Marriage issues of the
patriarchs – Abram and sons (Isaac, Esau and Jacob)
e.
Intermarriage before Sinai – Dinah (Gen. 34:2 ff.),
Joseph (Oznat),
f.
Intermarriage in Torah, why prohibited – Exodus
34:14-16; Deuteronomy 7:1-4
g. Intermarriage:
Canaanite conquest and Judges – Joshua 24, Samson, and Rehab.
h. Intermarriage in times
of Kings – Salomon, Naomi’s sons (Ruth)
i.
Yahweh Converts: Ruth the Moabite & Uriah the
Hittite Gentiles (Ruth. 2 Sam. 11)
j.
Intermarriage:Exile
and return – Esther and leaders – Esther, Ezra 9-10; Neh.13:23-27
k.
Intermarriage in the intertestamental times –
Samaritans
l.
Intermarriages in the New Testament – Timothy
m. Intermarriage
as taught among early Christians – Deut. 22:10; 1 Cor. 6:14 (11-17)
Addendum
D Culture events appropriate for evangelistic ministry
1.
Shabbat dinners: for interfaith couples and their
families - This would allow for incarnational ministry and interaction
on Friday nights. They could lead to deeper discussion and exploration of spiritual issues. A special time for children
could be built into the event.
2.
Motzai Shabbat fellowships: for interfaith couples
on Saturday evenings – This is a traditional time for informal socializing and especially talking about cultural
matters. It would naturally lend itself
to incarnational ministry and could easily lead into deeper discussion and
exploration of spiritual issues.
3.
Interfaith
weddings: Appropriate times for Gospel presentation to families and friends of
the couple.
4.
Interfaith Bar/Bat Mitzvah: Preparation allows a
special time to spiritually prepare a young child for an important family ritual. It has a built in platform for
discussing spiritual and identity issues
and keeping the Lord’s commandments (Matthew 22:23 -40 and John 14:15).
5.
Children’s weekly storytelling and Bible reading
club: Many parents in interfaith families actually welcome after school story time and Bible-reading clubs. These
might be especially effective for
interfaith couples where the threat level in the Jewish community has been
reduced by already having overcome intermarriage taboo.
6.
Funerals: Are
an especially important opportunity to minister to interfaith couples and their
families. The issues of eternal life and
hope in God for the future are especially critical at these times.
7.
Hospital visits: Are a valuable
time for evangelistic ministry to interfaith families. Here again there
is the opportunity for spiritual ministry while showing the sort of care and
compassion that is an ideal of the Jewish community.
8.
A Circumcision ceremony: These are most important
for the parents of the male children of interfaith couples. It is an
appropriate cultural context in which to discuss covenant and introduce the subject of the New Covenant. It is an
opportunity for parents to think about their relationship to God and affirming
it through the covenant.
9. High
Holy Day services: These are valuable for interfaith couples as important times
to incorporate the family and enculturate the values of
forgiveness and eternal life with God.
10.
Jewish Community fairs: The Jerusalem Day, Israel
Independence Day, and Jewish Community
Awareness Cultural events provide a time for a booth to promote Christian Intermarriage
Resources. They are also occasions to be with others in the Jewish community as
a fellowship of intermarried couples.
11. Holiday
cards: For Passover and Rosh HaShanna would be appropriate times to extend personal
care and greetings and build relationships. The content of such cards can be
used to acknowledge and support the interfaith nature of the
family.
12.
Shavuot holiday: The Feast
of Weeks in late June is observed with picnics or outings to the beach would be appropriate for the discussion of
Biblically related material. These picnics could be a teaching time for
interfaith couples and their families as it is a natural holiday for family gathering.
13.
Sukkah holiday: Booth building and discussions in
the booth are a natural cultural event that lends itself to discussions.
It is a natural teaching opportunity rooted in the calendar of Israel. It is perfect for communicating with adults and
children.
Editor’s Note: Unpubli
shed paper presented at Evangelical Theological Society 2003. For further
reading please see recently published dissertation review - Jewish-Gentile Couples: Trends, Challenges, and Hopes.