Why Would Christians Do Jewish Festivals?
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Santiago Cuellar
Nov 10, 2009, 10:52:38 AM11/10/09
to The Nicodemus Project
By Jacques B. Doukhan
A new wave is moving through Christian communities; some Christians
are engaging in the practice of Jewish festivals. The trend is
significant enough to raise questions and reflection among both
Christians and Jews: Should Christians “do” Jewish festivals?
To that question, yes and no answers are in order.
Yes, because doing the Jewish festivals may draw Christians closer to
the Jews their tradition has taught them to despise. For instance,
anti-Semitism was the main motivation for the repudiation of the Feast
of Pessah, Passover, as the Nicene letter of Constantine testifies:
“It appeared an unworthy thing that in the celebration of this most
holy feast we should follow the practice of the Jews, who have
impiously defiled their hands with enormous sin, and are, therefore,
deservedly afflicted with blindness of soul.”1
By engaging in Jewish festivals, the Christian would, therefore, make
a powerful statement against the anti-Semitic voice of the traditional
church. Observance would provide a way of protesting injustice and
repairing the breech.
Yes, because, by doing Jewish festivals, Christians will learn to
rediscover emotional and aesthetic experiences they have forgotten to
enjoy. Christian religion, especially within Protestant currents, has
often reduced itself to a set of dry beliefs. Christians, so concerned
with cognitive “truth,” have forgotten how to celebrate with the body
and senses. In early Christian tradition, under the influence of the
Gnostic heretic Marcion, human flesh and the concept of divine
creation became suspect and were no longer influential in the act of
worship. Christians were concerned primarily with the spiritual world
and their salvation from this evil, material, and nonspiritual world.
By doing Jewish festivals, Christians will discover the holiness of
bread, which is a symbol of messianic sacrifice, and the mitsvah of
laughter. Christians will live a more incarnate religion.
Yes, because, in doing Jewish festivals, Christians will bring into
their religion the power of time and rhythm through the act of
remembering. They will gain an understanding of the value of learning
within the adventure of worshiping and prayer. Christian religion has
often become subjective, individualistic, and sentimental, at times to
the point of becoming anti-intellectual, mystical, and surreal. In
doing Jewish festivals, Christians will grow in their ability to
become authentic human beings, in touch with the real world they are a
part of. They will learn to live and wrestle with the world, to endure
it, and to repair it through the art of tiqqun.
Yes, because Jewish festivals contain profound meanings, which
enlighten and enrich biblical, Christian truth. Some will even
perceive in the beautiful rituals, gems of mysterious prophecies that
give greater significance to the gospel. Christians will better
understand the messianic gestures of the Lord, their Messiah, when He
partook of the matsah at Pessah. Sukkot will open new avenues into
Christian hopes and expectations for the Kingdom of God. Kippur will
teach them the force of teshuvah, the internal movement of return to
forgotten paths. Christians will have a better understanding of their
own holy books—the Hebrew Scriptures and the New Testament—which will
become more of a physical part of their tradition and their life.
Thus, by doing Jewish festivals, Christians may become better
Christians. And yet, the situation is not so simple. The doing of
Jewish festivals will not make Christians magically or automatically
holier.
For it is not the human act, as wonderfully correct as this may be,
that makes humans holy, but the work of the Spirit from above.
Besides, this idea, as beautiful as it may be, encounters serious
problems that suggest a definite no to the question.
Here come the Nos’
No, because Christians do not have a historical festival tradition.
How, then, will they celebrate the festivals? Are they going to adopt
Sefaradic or Ashkenazic rituals?
On what grounds will they justify one practice over another?
It will be tempting to engage in creating a new way—the biblical one—
which, of course, will be the better and true way. There is no need to
remind that this attitude is pregnant with the old monster of anti-
Semitism. The Christian engaged in the “more nearly true” Jewish
festival will soon think himself or herself more Jewish than the Jews.
Thus there is a real danger of falling into the old temptation of
replacement theology; not to mention the fact that without the support
of a historic tradition this enterprise will produce artificial,
strange habits and distortions, which will ultimately make the sacred
celebration of festivals ridiculous, uncomfortable, and at the edge of
sacrilege.
No, because the scriptural way requires sacrifices and offerings that
were supposed to take place in the temple at Jerusalem (Deut 16:2).
Pessah implies the slaughter and eating of a lamb (Exod 12:3-10).
Sukkot prescribes a burnt offering (Lev 23:37). Kippur is built around
several sacrifices of bulls, rams, and goats (Lev 16). Likewise,
Shavuot stipulates the sacrifice of seven lambs, a bull, and two rams
(Lev 23:18). From the biblical perspective, these sacrifices are not
mere rituals or cultural expressions of piety; they are central to the
very meaning of the festivals themselves. It is the lamb that gives
Passover its meaning.
The sacrifice of the lamb is designed to remind the one who offers the
sacrifice of God’s passing over the blood of the slaughtered animal,
thereby granting redemption (Exod 12:13). This connection is so strong
that Passover is actually identified with the lamb itself (2 Chron
30:15). Pessah is the lamb. The same truth applies to Kippur, which
concerns the work of atonement. Indeed, the whole mechanism of
atonement revolves around sacrifice (e.g., Lev 16: 6, 11).
No, because, for Christians, sacrifices are loaded with specific
meanings that point to the coming and function of the Messiah. The
book of Hebrews clearly explains that they are the shadow of “things
to come” (Heb10:1). A prophetic message was conveyed through the
sacrifices concerning the process of salvation: God will come down and
offer Himself as a sacrifice in order to atone and redeem humanity.
Now that the prophecy contained within the sacrifices has been
fulfilled, sacrifices and related rituals, such as Jewish festivals,
are no longer mandatory. The type has met antitype. To engage in
Jewish festivals with the idea that they are compulsory for our own
salvation is to make the antitype, the Messiah, all together
irrelevant.
No, because Jewish festivals are not like the weekly shabbat, which is
an eternal sign that reminds us of the creation of the universe and
is, therefore, always relevant and mandatory (Num 28:1-10). Shabbat
was given at the end of the creation week, when sacrifices were not
yet a necessary factor in the equation of salvation because sin had
not yet been committed. The shabbat, unlike Jewish festivals, was a
part of the Ten
Commandments and was given to all of humanity. In fact, it was given
to Israel even before the gift of Torah on Sinai (Exod 16:23-28).
Further, Lev 23:3-4, which lists the Jewish festivals along with the
shabbat, clearly suggests that there is a significant difference
between the two “feasts.” In Lev 23, the shabbat is mentioned at the
beginning of the list (v. 3). Then the Jewish festivals are given
under the designation “these are the feasts of the Lord” (v.4). To
equate the shabbat with the festivals may affect the true meaning of
shabbat, ultimately removing its mandatory character. For this reason,
it is problematic to associate Jewish festivals with the shabbat.
Paradoxically, by elevating the Jewish festivals to the level of the
shabbat one may kill the Shabbat itself.
What shall we do then?
Valuing the richness of Jewish festivals, but also being aware of the
problems that are implied in doing them, Christians may find a proper
way to engage with Jewish festivals.
Yes and no.
Christians should explore the possibility of celebrating the Jewish
festivals. But this practice should be conducted with balanced wisdom,
humility, openness, and a willingness to learn. A number of practical
suggestions may help Christians to find a meaningful expression of the
festivals:
Relate to Jews.
Jewish festivals will then become an occasion for Christians to become
better acquainted with Jews and to engage in intelligent conversations
to the benefit of both parties.
Connecting with Jews will also safeguard Christians from the danger of
anti-Semitism and the fallacy of replacement theology. As long as
Christians need Jews they will not be tempted to replace them.
Read the Bible.
While Christians may not have the cultural back- ground that Jews have
in regard to the doing of Jewish festivals, they do have the Bible
that should inform their reflection and orient their practice, thereby
helping them to find a correct perspective. It is not forbidden to be
creative, but this should be done under the guidance and control of
biblical revelation.
Relax and enjoy.
Jewish festivals are not mandatory. They will supply the Christian
with excellent material that will enrich their religious experience,
but not replace it. The sign should not prevail over the reality it
points to. Besides, one of the main lessons Christians may learn from
Jews is to enjoy the goodness of the festive moment, and to not be
tense and sad. Learn the joy of the feast. Learn to celebrate.
1. Eusebius, Life of Constantine
A new wave is moving through Christian communities; some Christians
are engaging in the practice of Jewish festivals. The trend is
significant enough to raise questions and reflection among both
Christians and Jews: Should Christians “do” Jewish festivals?
To that question, yes and no answers are in order.
Yes, because doing the Jewish festivals may draw Christians closer to
the Jews their tradition has taught them to despise. For instance,
anti-Semitism was the main motivation for the repudiation of the Feast
of Pessah, Passover, as the Nicene letter of Constantine testifies:
“It appeared an unworthy thing that in the celebration of this most
holy feast we should follow the practice of the Jews, who have
impiously defiled their hands with enormous sin, and are, therefore,
deservedly afflicted with blindness of soul.”1
By engaging in Jewish festivals, the Christian would, therefore, make
a powerful statement against the anti-Semitic voice of the traditional
church. Observance would provide a way of protesting injustice and
repairing the breech.
Yes, because, by doing Jewish festivals, Christians will learn to
rediscover emotional and aesthetic experiences they have forgotten to
enjoy. Christian religion, especially within Protestant currents, has
often reduced itself to a set of dry beliefs. Christians, so concerned
with cognitive “truth,” have forgotten how to celebrate with the body
and senses. In early Christian tradition, under the influence of the
Gnostic heretic Marcion, human flesh and the concept of divine
creation became suspect and were no longer influential in the act of
worship. Christians were concerned primarily with the spiritual world
and their salvation from this evil, material, and nonspiritual world.
By doing Jewish festivals, Christians will discover the holiness of
bread, which is a symbol of messianic sacrifice, and the mitsvah of
laughter. Christians will live a more incarnate religion.
Yes, because, in doing Jewish festivals, Christians will bring into
their religion the power of time and rhythm through the act of
remembering. They will gain an understanding of the value of learning
within the adventure of worshiping and prayer. Christian religion has
often become subjective, individualistic, and sentimental, at times to
the point of becoming anti-intellectual, mystical, and surreal. In
doing Jewish festivals, Christians will grow in their ability to
become authentic human beings, in touch with the real world they are a
part of. They will learn to live and wrestle with the world, to endure
it, and to repair it through the art of tiqqun.
Yes, because Jewish festivals contain profound meanings, which
enlighten and enrich biblical, Christian truth. Some will even
perceive in the beautiful rituals, gems of mysterious prophecies that
give greater significance to the gospel. Christians will better
understand the messianic gestures of the Lord, their Messiah, when He
partook of the matsah at Pessah. Sukkot will open new avenues into
Christian hopes and expectations for the Kingdom of God. Kippur will
teach them the force of teshuvah, the internal movement of return to
forgotten paths. Christians will have a better understanding of their
own holy books—the Hebrew Scriptures and the New Testament—which will
become more of a physical part of their tradition and their life.
Thus, by doing Jewish festivals, Christians may become better
Christians. And yet, the situation is not so simple. The doing of
Jewish festivals will not make Christians magically or automatically
holier.
For it is not the human act, as wonderfully correct as this may be,
that makes humans holy, but the work of the Spirit from above.
Besides, this idea, as beautiful as it may be, encounters serious
problems that suggest a definite no to the question.
Here come the Nos’
No, because Christians do not have a historical festival tradition.
How, then, will they celebrate the festivals? Are they going to adopt
Sefaradic or Ashkenazic rituals?
On what grounds will they justify one practice over another?
It will be tempting to engage in creating a new way—the biblical one—
which, of course, will be the better and true way. There is no need to
remind that this attitude is pregnant with the old monster of anti-
Semitism. The Christian engaged in the “more nearly true” Jewish
festival will soon think himself or herself more Jewish than the Jews.
Thus there is a real danger of falling into the old temptation of
replacement theology; not to mention the fact that without the support
of a historic tradition this enterprise will produce artificial,
strange habits and distortions, which will ultimately make the sacred
celebration of festivals ridiculous, uncomfortable, and at the edge of
sacrilege.
No, because the scriptural way requires sacrifices and offerings that
were supposed to take place in the temple at Jerusalem (Deut 16:2).
Pessah implies the slaughter and eating of a lamb (Exod 12:3-10).
Sukkot prescribes a burnt offering (Lev 23:37). Kippur is built around
several sacrifices of bulls, rams, and goats (Lev 16). Likewise,
Shavuot stipulates the sacrifice of seven lambs, a bull, and two rams
(Lev 23:18). From the biblical perspective, these sacrifices are not
mere rituals or cultural expressions of piety; they are central to the
very meaning of the festivals themselves. It is the lamb that gives
Passover its meaning.
The sacrifice of the lamb is designed to remind the one who offers the
sacrifice of God’s passing over the blood of the slaughtered animal,
thereby granting redemption (Exod 12:13). This connection is so strong
that Passover is actually identified with the lamb itself (2 Chron
30:15). Pessah is the lamb. The same truth applies to Kippur, which
concerns the work of atonement. Indeed, the whole mechanism of
atonement revolves around sacrifice (e.g., Lev 16: 6, 11).
No, because, for Christians, sacrifices are loaded with specific
meanings that point to the coming and function of the Messiah. The
book of Hebrews clearly explains that they are the shadow of “things
to come” (Heb10:1). A prophetic message was conveyed through the
sacrifices concerning the process of salvation: God will come down and
offer Himself as a sacrifice in order to atone and redeem humanity.
Now that the prophecy contained within the sacrifices has been
fulfilled, sacrifices and related rituals, such as Jewish festivals,
are no longer mandatory. The type has met antitype. To engage in
Jewish festivals with the idea that they are compulsory for our own
salvation is to make the antitype, the Messiah, all together
irrelevant.
No, because Jewish festivals are not like the weekly shabbat, which is
an eternal sign that reminds us of the creation of the universe and
is, therefore, always relevant and mandatory (Num 28:1-10). Shabbat
was given at the end of the creation week, when sacrifices were not
yet a necessary factor in the equation of salvation because sin had
not yet been committed. The shabbat, unlike Jewish festivals, was a
part of the Ten
Commandments and was given to all of humanity. In fact, it was given
to Israel even before the gift of Torah on Sinai (Exod 16:23-28).
Further, Lev 23:3-4, which lists the Jewish festivals along with the
shabbat, clearly suggests that there is a significant difference
between the two “feasts.” In Lev 23, the shabbat is mentioned at the
beginning of the list (v. 3). Then the Jewish festivals are given
under the designation “these are the feasts of the Lord” (v.4). To
equate the shabbat with the festivals may affect the true meaning of
shabbat, ultimately removing its mandatory character. For this reason,
it is problematic to associate Jewish festivals with the shabbat.
Paradoxically, by elevating the Jewish festivals to the level of the
shabbat one may kill the Shabbat itself.
What shall we do then?
Valuing the richness of Jewish festivals, but also being aware of the
problems that are implied in doing them, Christians may find a proper
way to engage with Jewish festivals.
Yes and no.
Christians should explore the possibility of celebrating the Jewish
festivals. But this practice should be conducted with balanced wisdom,
humility, openness, and a willingness to learn. A number of practical
suggestions may help Christians to find a meaningful expression of the
festivals:
Relate to Jews.
Jewish festivals will then become an occasion for Christians to become
better acquainted with Jews and to engage in intelligent conversations
to the benefit of both parties.
Connecting with Jews will also safeguard Christians from the danger of
anti-Semitism and the fallacy of replacement theology. As long as
Christians need Jews they will not be tempted to replace them.
Read the Bible.
While Christians may not have the cultural back- ground that Jews have
in regard to the doing of Jewish festivals, they do have the Bible
that should inform their reflection and orient their practice, thereby
helping them to find a correct perspective. It is not forbidden to be
creative, but this should be done under the guidance and control of
biblical revelation.
Relax and enjoy.
Jewish festivals are not mandatory. They will supply the Christian
with excellent material that will enrich their religious experience,
but not replace it. The sign should not prevail over the reality it
points to. Besides, one of the main lessons Christians may learn from
Jews is to enjoy the goodness of the festive moment, and to not be
tense and sad. Learn the joy of the feast. Learn to celebrate.
1. Eusebius, Life of Constantine
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