February | 2025 | Shalom Radio UK

CROSSING THE J-LINE

This Programme is about Crossing the J-Line: Answers many Questions concerning Jews Believing in Jesus -Yeshua.

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Teaching Judaism in Manchester

Some years ago while teaching Contemporary Judaism at Manchester University, UK, I co-taught part of the module together with Rabbi Brian Fox, a Reform Rabbi from Sherston Reform Synagogue. On one of the visits that my students and I took to the synagogue Brian stood in the front of the Ark where the Torah scrolls were kept behind a curtain, he spoke about the J-line.

What you may ask is the J-line?

This question was certainly in all our minds as to what was the rabbi referring?

He went on to explain what he meant: Pointing to a join in the carpet on the floor in the front, and he then said: “Imagine a “J-Line,” or “Jesus-line.” “If you believe in Jesus you can’t be Jewish, for Jews don’t believe in Jesus as their Messiah and remain Jewish.” More particularly, he had me in mind as a Jesus-believing Jew, but more generally, my Gentile Christian theological students though sympathetic to Judaism, can’t think of themselves as being Jewish and should the want to convert they cannot hold onto a belief in Jesus.

Supersessionism

What am I getting at? Supersessionism is the belief that the majority of Christian’s have held to, and largely continue to subscribe to. It is the outlook, and belief that when Jesus came as not only the Jewish Messiah, but the Christ of the Gentiles too, then Judaism became superseded and had fulfilled its purpose and usefulness.

Supersessionism, also called replacement theology and fulfillment theology by its proponents, is the Christian doctrine that the Christian Church has superseded the Jewish people, assuming their role as God’s covenanted people, thus asserting that the New Covenant through Jesus Christ has superseded or replaced the Mosaic covenant. Supersessionists hold that the universal Church has become God’s true Israel and so Christians, whether Jew or gentile, are the people of God.

What are the implications of such a belief for both Christians and Jews? Tough questions that we not only need to confront, but navigate our way through. We can be like ostriches and bury our heads in the sand, or face up to these issues. I choose the latter.

Big problems are created for everyone due to bad theology that has produced two thousand years of misery and suffering for Jews, Jewish believers in Yeshua (Jesus), and the church in general.

Let me explain: In a recent conversation with a Messianic Jewish friend who is the daughter of a Holocaust survivor – She said that in conversation with a senior Orthodox Rabbi who knows that she is a believer, he said: “One of the biggest mistakes we made as Jews was our rejection of Jesus-believing-Jews. We should have kept them as part of the Jewish people.”

This is a profound statement and helps us to realise that when a Jewish person embraces Yeshua as Messiah and Lord, they don’t stop being Jewish. Though the majority of their fellow Jews may want to push them to the margins of Judaism, or worse even exclude the all together, this does not mean that this is the end of the matter.

Rabbi Brian Fox and his J–Line: Is this a false proposition? In other words, when a Jew becomes a Jesus-believing-Jew they don’t stop being Jewish. Neither have they become a ‘convert,’ ‘apostate,’ or ‘a Gentile.’ Yes, there are those Jews who in becoming believers have rejected their Jewish heritage, and they only want to be known as ‘a Christian,’ and repudiate their Jewish background.

Christian Supersessionism: Christian Supersessionism, also known as replacement theology, is the theological view that the Christian Church has replaced Israel in God’s plan and covenantal relationship. This perspective asserts that the promises, covenants, and blessings once given to Israel now belong solely to the Church, with Israel being either set aside or excluded due to their rejection of Jesus as the Messiah.

Key Elements of Supersessionism:

Theological Framework: Supersessionism interprets the New Testament as teaching that God’s covenant with the Jewish people has been superseded by the new covenant established through Jesus Christ.
Fulfillment of Promises: It holds that the promises made to Abraham, Isaac, Jacob, and the nation of Israel are now fulfilled in the Church.
Rejection of Israel’s Unique Role: Supersessionism generally denies or minimizes any ongoing, distinct role for ethnic Israel in God’s redemptive plan.

Variations of Supersessionism:

Punitive Supersessionism: Argues that God has rejected Israel as a punishment for their rejection of Jesus as the Messiah.
Economic Supersessionism: Suggests that Israel’s role was temporary, serving as a “stage” for God’s work until the Church emerged.
Structural Supersessionism: Implies that the structure of biblical theology itself marginalizes Israel, often interpreting the Old Testament primarily through a Christological lens.

Biblical Arguments Used for Supersessionism:

Romans 9-11: Some proponents interpret this passage to mean that the Church inherits the promises made to Israel.
Hebrews 8:13: “By calling this covenant ‘new,’ he has made the first one obsolete.”
Galatians 3:28-29: “There is neither Jew nor Gentile… If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.”

Criticisms of Supersessionism:

Biblical Critique: Opponents argue that passages like Romans 11 affirm the continued role of Israel, emphasizing that “God’s gifts and his call are irrevocable” (Romans 11:29).
Historical Critique: Supersessionism has been linked to anti-Semitic attitudes and actions throughout history, including fostering hostility toward Jews.
Theological Critique: Many theologians argue that God’s covenants with Israel are unconditional and eternal, pointing to scriptures such as Genesis 12:1-3 and Jeremiah 31:35-37.

Alternative Theologies:

Dual-Covenant Theology: Maintains that God has separate covenants with Israel and the Church, both of which remain valid.
Dispensationalism: Views Israel and the Church as distinct entities in God’s plan, with Israel playing a key role in future eschatological events.
Messianic Judaism: Emphasizes the Jewish identity of Jesus and sees belief in Him as the fulfillment—not the replacement—of God’s promises to Israel.

Relevance Today:

Christian Supersessionism remains a controversial topic in theological discussions. Its implications affect interfaith dialogue between Christians and Jews, eschatology, and the understanding of God’s covenantal faithfulness. Many modern theologians and Christian groups have rejected supersessionism, embracing a more inclusive theology that affirms God’s continued covenant with Israel alongside the Church.

Christian Supersessionism has had profound negative effects on Jews, Judaism, and Messianic Jews throughout history, impacting theology, relationships, and interfaith dynamics. Here is a breakdown of the key consequences:

1. Impact on Jews and Judaism

A. Historical Persecution

Supersessionism created a theological foundation for anti-Semitism in Christian Europe, portraying Jews as a rejected people, cursed for their rejection of Jesus. This contributed to centuries of persecution, including:
- Forced Conversions: Jews were often pressured or violently coerced into converting to Christianity under the belief that Judaism was obsolete.
- Expulsions and Pogroms: Events such as the Spanish Inquisition and Russian pogroms were fueled by theological hostility rooted in supersessionism.
- Holocaust: While not directly caused by Christian theology, centuries of anti-Semitism justified by supersessionist ideas created fertile ground for Nazi ideology.

B. Theological Marginalization

Supersessionism invalidated Judaism as a viable spiritual path, labeling it as “blind” or “stubborn.”
Jewish religious practices, such as observing the Sabbath, dietary laws, and festivals, were dismissed as unnecessary or legalistic.

C. Cultural Stereotyping

Supersessionism perpetuated harmful stereotypes, such as the depiction of Jews as Christ-killers or as spiritually inferior.
These stereotypes alienated Jews from Christian-majority societies and contributed to their social and economic marginalization.

2. Impact on Messianic Jews

A. Identity Confusion

Supersessionism often forces Messianic Jews into an identity crisis. Messianic Jews see themselves as both Jewish and believers in Jesus (Yeshua), but supersessionist theology:
- Denies the legitimacy of their Jewish identity by claiming the Church has replaced Israel.
- Pressures them to abandon Jewish practices, often labeling them as unnecessary or “too Jewish.”

B. Marginalization by Both Communities

From the Jewish Community: Many Jewish communities reject Messianic Jews as “traitors” for believing in Jesus, viewing them as complicit in supersessionist theology.
From the Church: Some Christian groups pressure Messianic Jews to assimilate entirely into Christian culture, rejecting their distinct Jewish identity.

C. Suppression of Jewish Expression in Worship

Messianic congregations often face resistance from non-Messianic churches when incorporating Jewish elements into worship, such as:
- Celebrating Jewish feasts (e.g., Passover, Rosh Hashanah).
- Using Hebrew liturgy or symbols (e.g., tallit, menorah).
This can lead to a loss of cultural and spiritual heritage among Messianic Jews.

3. Hindrance to Jewish-Christian Reconciliation

A. Erosion of Trust

Supersessionism has damaged trust between Jews and Christians, making meaningful dialogue difficult.
Many Jews view Christianity with suspicion, associating it with centuries of persecution and theological hostility.

B. Barriers to Understanding

By dismissing the continued relevance of Israel and Judaism, supersessionism obscures the Jewish roots of Christianity.
This limits Christians’ understanding of the Bible in its original Jewish context and alienates them from the richness of Jewish theology and tradition.

C. Stifling of Mutual Respect

Supersessionism creates a hierarchical relationship where the Church is seen as spiritually superior to Israel. This hinders interfaith relationships, as Jews are often viewed as objects of conversion rather than as partners in theological dialogue.

4. Broader Effects on Theology and Practice

A. Eschatological Confusion

Supersessionism undermines the biblical promises regarding Israel’s future role (e.g., Romans 11, Jeremiah 31:35-37). It erases hope for the restoration of Israel as part of God’s redemptive plan.

B. Loss of Jewish-Christian Unity

The early Church was deeply rooted in Jewish identity and practice. Supersessionism contributed to the separation of Christianity from its Jewish foundations, leading to a loss of unity and shared mission between Jews and Gentiles.

Examples of Recovery and Hope

Despite the damage caused by supersessionism, many movements and theologians today are working to repair the harm:

Messianic Judaism emphasizes the fulfillment of Jewish identity in Yeshua, reclaiming Jewish practices as integral to faith.
Post-supersessionist Theology rejects replacement theology, affirming God’s covenant with Israel while embracing the Church’s inclusion.
Jewish-Christian Dialogue is growing, fostering understanding and healing between communities.

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