What do you think?
Rate this book
Healing the Schism: Karl Barth, Franz Rosenzweig, and the New Jewish-Christian Encounter
The past and future of Jewish--Christian dialogue
The history of the relationship between Judaism and Christianity is storied and tragic. However, recent decades show promise as both parties reflect upon their self--definitions and mutual contingency, and consider possible ways forward.
In Healing the Schism, Jennifer M. Rosner maps the new Jewish--Christian encounter from its origins in the early twentieth--century pioneers to its current representatives. Rosner first traces the thought of Karl Barth (Protestant) and Frank Rosenzweig (Jew) and brings them into conversation. Rosner then outlines the reassessments and developments of post--Holocaust theological architects that moved the dialogue forward and set the stage for today. She considers the recent work of Messianic Jewish theologian Mark Kinzer before considering future possibilities.
With clarity and rigor, Rosner offers a robust perspective of Judaism and Christianity that is post--supersessionist and theologically orthodox. Healing the Schism is essential reading for understanding the perils and promise of Messianic Jewish identity and Jewish--Christian theological conversation.
The history of the relationship between Judaism and Christianity is storied and tragic. However, recent decades show promise as both parties reflect upon their self--definitions and mutual contingency, and consider possible ways forward.
In Healing the Schism, Jennifer M. Rosner maps the new Jewish--Christian encounter from its origins in the early twentieth--century pioneers to its current representatives. Rosner first traces the thought of Karl Barth (Protestant) and Frank Rosenzweig (Jew) and brings them into conversation. Rosner then outlines the reassessments and developments of post--Holocaust theological architects that moved the dialogue forward and set the stage for today. She considers the recent work of Messianic Jewish theologian Mark Kinzer before considering future possibilities.
With clarity and rigor, Rosner offers a robust perspective of Judaism and Christianity that is post--supersessionist and theologically orthodox. Healing the Schism is essential reading for understanding the perils and promise of Messianic Jewish identity and Jewish--Christian theological conversation.
288 pages, Paperback
First published January 1, 2016
1 person is currently reading
100 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 2 of 2 reviews
July 30, 2021
Jen Rosner has almost single-handedly helped me reconsider my evaluation of "Messianic Judaism." Her writings have given me background and perspective about things that have been central to my own journey. In her writings, I feel as though she guides me through things that I interact with every day and says, "Do you know what that is and where it comes from? Let me tell you." And I am so richer for it.
In this book, Rosner addresses the issue of how we move forward in the area of Jewish-Christian relations at this point in history. She believes that Messianic Judaism has something to say and contribute to that conversation.
Guided by a question posed by Bruce Marshall and a four-part framework of assessing those relationships, Rosner spends a chapter examining Karl Barth's theology in relation to the people of Israel and another chapter examine the Jewish theology of Franz Rosenzweig. She this looks at the commonalities between these perspectives, as well as the places of lack and then considers the theology of Dr. Mark Kinzer as she imagines what it will take to continue moving the dialogue forward.
I found the book to be very enlightening and I feel more equipping to swim in the waters that I live in every day.
In this book, Rosner addresses the issue of how we move forward in the area of Jewish-Christian relations at this point in history. She believes that Messianic Judaism has something to say and contribute to that conversation.
Guided by a question posed by Bruce Marshall and a four-part framework of assessing those relationships, Rosner spends a chapter examining Karl Barth's theology in relation to the people of Israel and another chapter examine the Jewish theology of Franz Rosenzweig. She this looks at the commonalities between these perspectives, as well as the places of lack and then considers the theology of Dr. Mark Kinzer as she imagines what it will take to continue moving the dialogue forward.
I found the book to be very enlightening and I feel more equipping to swim in the waters that I live in every day.
August 30, 2021
It didn't take long for Christianity to leave behind its Jewish roots as Gentiles came to dominate the church by the end of the first century. Over time the Jewishness of Jesus was downplayed, and Judaism became less and less a factor in Christian identity. The unfortunate consequence was centuries of persecution, pogroms, eviction, forced conversions, and finally genocide. In the post-holocaust era, Christians have begun to take stock of this past and Jewish-Christian conversations have become commonplace. Though supersessionism (the idea that Christianity supersedes or replaces the Jews as God's covenant people) continues to be present, there is greater awareness of this and attempts to eradicate it from the church (at least in some places). Some of this reevaluation goes back to Karl Barth's engagement with Judaism, though even he did not have much good to say about Jewish practice. Still, he recognized that salvation is rooted in the Jews. So, how do we heal the schism that has existed for nearly two millennia?
Jennifer Rosner offers a response to the question focusing on Barth and long with his contemporary the Jewish theologian Franz Rosenzweig. Rosner uses these two figures as the starting point in her attempt to answer the question laid out by theologian Bruce Marshall, that asks us to evaluate approaches to the Jewish-Christian encounter along two lines -- the affirmation of the irrevocable election of Judaism, including Jewish practice, as well as the "Universal, ecclesially mediated saving mission of Christ." (p. 39).
The author of this book is Jennifer Rosner, a Messianic Jewish theologian who teaches at Fuller Theological Seminary (where she received her Ph.D. in historical theology) and Azusa Pacific University, among other sites. This book originated as her Ph.D. dissertation and was originally published by Fortress Press in its emerging scholars series. What we do not know, as there is not a preface to this edition, is the nature of any revisions and why it was republished by a different publisher. Thus, there are some unanswered questions here.
After an introduction that lays out the foundations of the book, as rooted in the questions posed by Bruce Marshall, Rosner begins her study with a chapter on Karl Barth's doctrine of Israel and the church. She offers us a lengthy discussion of Barth's understanding of the doctrine of election and the centrality of Christology to Barth's vision. While Barth affirms the importance of Judaism to God's work of salvation, he gives no place to Jewish practice. Thus, Barth moves us along toward a new Jewish-Christian encounter, but not far enough. This chapter is paired with a chapter on Franz Rosenzweig's proposal for understanding a two-track calling of Judaism and Christianity. Rosenzweig believes strongly that Christianity plays a central role in bringing salvation to the Gentile World, while Judaism focuses on its own covenant calling thereby witnessing to God's covenant promises. He believes Jesus has an important role to play in the mission of the God of Israel, but that changes nothing for Judaism. Thus, in the end, neither of these theologians answers Marshall's question. But in Rosner's view, taken together they offer a possible pathway to reconciliation and salvation for the world.
With these two theologians as starting points, she invites us to look at the work of several post-Holocaust theologians, both Christian and Jewish, who draw upon the two foundational figures. These include Christian theologian Thomas Torrance (a Barth student) and Robert Jenson. On the Jewish side, there is Will Herberg, David Novack, and Michael Wyschgogrod, among others. These theologians, working from their own vantage points, have attempted with varying success to find pathways for conversation, but they too cannot answer the question of how to maintain both Israel's irrevocable calling and Christ's universal role in salvation. For Jews, there is little room for Jesus.
One possible answer to Marshall's question is to be found, in Rosner's mind, in Messianic Judaism. More specifically, in the work of Mark Kinzer. Kinzer as we discover in chapter 4, embraces Jesus (Yeshua) as Messiah, and seeks to embody it within a practicing Jewish context. That is, Kinzer, as Rosner writes, envisions Messianic Judaism not as another Christian denomination (one composed of Jewish Christians) but as a faithful branch of Judaism. As I read this I tried to envision Christianity in its earliest decades before the Gentile mission truly took hold. Is this what he has in mind? For Kinzer, Messianic Jews should seek to maintain Jewish practice even as it centers its life around Jesus. There is, some would say a bit of syncretism going on here. Rosner is, at the very least, sympathetic to Kinzer's program. But she understands the critiques from both sides.
Having laid out these options, as understood as answers to Marshall's question of how we can keep together what seems irreconcilable -- the ongoing covenant status of the Jewish people and Christ's universal role in salvation. That is, how do we say that God's covenant with Israel is irrevocable and cannot be superseded while at the same time affirming the premise that salvation is to be found in Jesus. In the conclusion, she reviews the options that range from supersession to an eschatological resolution.
As I finished the book I was grateful for better understanding the questions and the possibilities. Personally, I have ended up with something like a dual covenant position. I affirm the premise that God's covenant with Israel is irrevocable and includes the continuing practice of Judaism. I also affirm the centrality of Jesus to the ultimate salvation of the world, especially of the Gentile world. My mind hasn't changed as a result of reading the book, but I have more questions that require answers.
As I read the book I thought of my Jewish friends who are faithful to Judaism. I know that for them conversations about Jesus are difficult in light of two millennia of persecution and more. I also reflected on my reading of other post-holocaust theologians whom Rosner does not engage, especially Clark Williamson whose book A Guest in the House of Israel: Post-Holocaust Church Theology has been influential in my journey. Williamson, however, is a Proces Theologian and perhaps outside the circle of theologians that Rosner desires to engage.
When it comes to Messianic Judaism, including Kinzer's version, I have many questions. Some of them are rooted in Scripture. Kinzer and other Messianic Jews embrace an ecclesiology in which they would remain separate from Gentile Christians, operating essentially as a Jewish Christian synagogue and maintain Jewish practices (are these first-century practices or later practices, such ask keeping kosher). There is a vision of separation here that Paul seemed uncomfortable with, as he writes in Galatians 3 that there is neither Jew nor Greek but all are one in Christ. Then in Ephesians, which likely emerged as the two communities were diverging, that speaks of breaking down the dividing wall between Jew and Gentile. From Acts, we know that the Jewish Christians maintained their traditional practices, at least for a time, but was this only in Jerusalem? Rosner recognizes the critiques from both Jewish and Christian sides of this conversation (my Jewish friends insist that if a Jew becomes a Chrisitan they cease being a jew--there is no room for a messianic Judaism post-holocaust).
This is an academic book. It's rooted in deep scholarship. it is not an easy read, as one would expect, but it is insightful. It warrants reading so as to have important conversations. It also invites us to find ways of overcoming centuries of supersessionism that have poisoned the church and our ability to fruitfully relate to our Jewish friends.
Jennifer Rosner offers a response to the question focusing on Barth and long with his contemporary the Jewish theologian Franz Rosenzweig. Rosner uses these two figures as the starting point in her attempt to answer the question laid out by theologian Bruce Marshall, that asks us to evaluate approaches to the Jewish-Christian encounter along two lines -- the affirmation of the irrevocable election of Judaism, including Jewish practice, as well as the "Universal, ecclesially mediated saving mission of Christ." (p. 39).
The author of this book is Jennifer Rosner, a Messianic Jewish theologian who teaches at Fuller Theological Seminary (where she received her Ph.D. in historical theology) and Azusa Pacific University, among other sites. This book originated as her Ph.D. dissertation and was originally published by Fortress Press in its emerging scholars series. What we do not know, as there is not a preface to this edition, is the nature of any revisions and why it was republished by a different publisher. Thus, there are some unanswered questions here.
After an introduction that lays out the foundations of the book, as rooted in the questions posed by Bruce Marshall, Rosner begins her study with a chapter on Karl Barth's doctrine of Israel and the church. She offers us a lengthy discussion of Barth's understanding of the doctrine of election and the centrality of Christology to Barth's vision. While Barth affirms the importance of Judaism to God's work of salvation, he gives no place to Jewish practice. Thus, Barth moves us along toward a new Jewish-Christian encounter, but not far enough. This chapter is paired with a chapter on Franz Rosenzweig's proposal for understanding a two-track calling of Judaism and Christianity. Rosenzweig believes strongly that Christianity plays a central role in bringing salvation to the Gentile World, while Judaism focuses on its own covenant calling thereby witnessing to God's covenant promises. He believes Jesus has an important role to play in the mission of the God of Israel, but that changes nothing for Judaism. Thus, in the end, neither of these theologians answers Marshall's question. But in Rosner's view, taken together they offer a possible pathway to reconciliation and salvation for the world.
With these two theologians as starting points, she invites us to look at the work of several post-Holocaust theologians, both Christian and Jewish, who draw upon the two foundational figures. These include Christian theologian Thomas Torrance (a Barth student) and Robert Jenson. On the Jewish side, there is Will Herberg, David Novack, and Michael Wyschgogrod, among others. These theologians, working from their own vantage points, have attempted with varying success to find pathways for conversation, but they too cannot answer the question of how to maintain both Israel's irrevocable calling and Christ's universal role in salvation. For Jews, there is little room for Jesus.
One possible answer to Marshall's question is to be found, in Rosner's mind, in Messianic Judaism. More specifically, in the work of Mark Kinzer. Kinzer as we discover in chapter 4, embraces Jesus (Yeshua) as Messiah, and seeks to embody it within a practicing Jewish context. That is, Kinzer, as Rosner writes, envisions Messianic Judaism not as another Christian denomination (one composed of Jewish Christians) but as a faithful branch of Judaism. As I read this I tried to envision Christianity in its earliest decades before the Gentile mission truly took hold. Is this what he has in mind? For Kinzer, Messianic Jews should seek to maintain Jewish practice even as it centers its life around Jesus. There is, some would say a bit of syncretism going on here. Rosner is, at the very least, sympathetic to Kinzer's program. But she understands the critiques from both sides.
Having laid out these options, as understood as answers to Marshall's question of how we can keep together what seems irreconcilable -- the ongoing covenant status of the Jewish people and Christ's universal role in salvation. That is, how do we say that God's covenant with Israel is irrevocable and cannot be superseded while at the same time affirming the premise that salvation is to be found in Jesus. In the conclusion, she reviews the options that range from supersession to an eschatological resolution.
As I finished the book I was grateful for better understanding the questions and the possibilities. Personally, I have ended up with something like a dual covenant position. I affirm the premise that God's covenant with Israel is irrevocable and includes the continuing practice of Judaism. I also affirm the centrality of Jesus to the ultimate salvation of the world, especially of the Gentile world. My mind hasn't changed as a result of reading the book, but I have more questions that require answers.
As I read the book I thought of my Jewish friends who are faithful to Judaism. I know that for them conversations about Jesus are difficult in light of two millennia of persecution and more. I also reflected on my reading of other post-holocaust theologians whom Rosner does not engage, especially Clark Williamson whose book A Guest in the House of Israel: Post-Holocaust Church Theology has been influential in my journey. Williamson, however, is a Proces Theologian and perhaps outside the circle of theologians that Rosner desires to engage.
When it comes to Messianic Judaism, including Kinzer's version, I have many questions. Some of them are rooted in Scripture. Kinzer and other Messianic Jews embrace an ecclesiology in which they would remain separate from Gentile Christians, operating essentially as a Jewish Christian synagogue and maintain Jewish practices (are these first-century practices or later practices, such ask keeping kosher). There is a vision of separation here that Paul seemed uncomfortable with, as he writes in Galatians 3 that there is neither Jew nor Greek but all are one in Christ. Then in Ephesians, which likely emerged as the two communities were diverging, that speaks of breaking down the dividing wall between Jew and Gentile. From Acts, we know that the Jewish Christians maintained their traditional practices, at least for a time, but was this only in Jerusalem? Rosner recognizes the critiques from both Jewish and Christian sides of this conversation (my Jewish friends insist that if a Jew becomes a Chrisitan they cease being a jew--there is no room for a messianic Judaism post-holocaust).
This is an academic book. It's rooted in deep scholarship. it is not an easy read, as one would expect, but it is insightful. It warrants reading so as to have important conversations. It also invites us to find ways of overcoming centuries of supersessionism that have poisoned the church and our ability to fruitfully relate to our Jewish friends.
Displaying 1 - 2 of 2 reviews