A Hebraic worldview must lead to a Hebraic lifestyle

Humanism: the fruit of a Greco-Roman worldview.

Clifford Denton introduces a new study series

Welsh Christians honour blood of the martyrs.

A group of British Christians are planning to honour the memory of 1,200 believers who paid with their lives for refusing to stop celebrating the Passover.

A special Passover celebration will be held at Bangor-on-Dee in North Wales on Monday (10 April) as a memorial to all who have died in obedience to the Lord and as a sign that there are still those who refuse to bow the knee to any other god.

The event is being organised by the Father’s House congregation at Shotton, Deeside.

Ancient Communities of the Faithful

Like their Jewish forbears of the early Church, Christians in the British Isles continued to celebrate the biblical feasts until bishops from Rome – under orders from the emperors of the time – demanded they switch the Sabbath to Sunday and Passover to Easter, both in honour of pagan gods.

Christians under the influence of St Patrick and St Columba had long continued the tradition of marking the appointed Feasts as outlined in Leviticus 23, all of which point to Yeshua (Jesus, the Messiah), especially in the case of Passover which was clearly seen as fulfilled by the crucifixion and resurrection of Jesus, who plainly stated that he had not come to abolish the Law (Old Testament commands) but to fulfil it (Matt 5:17).

Christians under the influence of St Patrick and St Columba had long continued the tradition of marking the appointed Feasts outlined in Leviticus 23.

But from 644 AD onwards, after the Christian community established by St Columba on the Scottish island of Iona were duped into changing the days and names of the Feasts, a new era had begun apparently designed to distance Christianity from its Hebraic roots.

And in 722 Rome tried to enforce this new practice on believers in Wales, but were met with stiff resistance as the Welsh Christians refused to comply. This led to the slaughter of 1,200 believers in one day at the village of Bangor on the banks of the River Dee.

Restoring True Worship

Father’s House leader Mike Fryer said the enforced changes were “rooted in the anti-Judaism and anti-Semitism of the newly-appointed bishops of the Empire, put in place by the emperors themselves”.

It had started in 321 AD with Constantine ordering worship of the ‘Unconquerable Sun’ on Sunday and exchanging Passover for celebration of the fertility goddess Oestre.

But the unadulterated message of the Gospel survived this spiritual onslaught and spread to faithful believers elsewhere including the British Isles, where they discreetly continued to keep the Feasts for the next 500 years.

From 644 AD onwards, a new era began designed to distance Christianity from its Hebraic roots.

“Every credible historian and theologian accepts there was a strong anti-Semitic motive behind these mass murders and it is agreed that these motives were also the seeds of both the Inquisitions and the Holocaust,” said Mike.

“Indeed Christendom has been anti-Semitic throughout its history. I have been teaching this aspect of the history of the early church in the British Isles for 15 years and our congregation has been celebrating Shabbat, Passover and all the biblical feasts.”

He said he had been inspired by the example of King Hezekiah who, by restoring true worship and the keeping of Passover, brought great blessing on Israel.

If you wish to know more, or would like to attend the celebration, email This email address is being protected from spambots. You need JavaScript enabled to view it..

How has the separation of the Church from its Jewish roots affected our faith communities?

In this series we have focussed purposely on personal relationship with God, from which we now move carefully towards the role of community. It is all too easy to place community as a priority over personal relationship with God. This is the way many church fellowships have consolidated, where the weekly Sunday service forms a large percentage of what Christian life is considered to be. It is all too easy to adopt this same mindset and consider that the restoration of our Hebraic heritage must primarily influence the Sunday (or Saturday) service.

This may be the reason why some groups have sought to copy the synagogue, sort of acting out a Gentile version of Jewishness. Personally, I have been surprised and sometimes shocked at what I have seen in some congregations, emphasising Jewish symbolism and clothing – the externalisation of traditional symbols rather than the internalisation of spiritual truth.

More than that, there have been those who have converted to Judaism, which usually requires a verbal rejection that Yeshua (Jesus) is Messiah. I am not against the use of some symbolism from Jewish tradition, of course and, in balance, there is much good in valuing these traditions and building bridges, but not as an end in itself.

Community of Faith

Nevertheless, God is building a community of faith rather than a group of individual believers. A key issue in the restoration of the Hebraic character of community is recognition that the Olive Tree of Romans 11 is a picture of one community of Jews and Gentiles living by faith that Yeshua is Messiah, saved through his shed blood on the Cross.

The Olive Tree of Romans 11 is a picture of one community of Jews and Gentiles living by faith that Yeshua is Messiah.

This re-connection with Messianic Jews re-defines the Christian Church as it was intended to be from the time of the first Apostles of Yeshua. Note, however, that it is faith in Yeshua the Messiah that is our shared heritage, not traditional Judaism which denies Yeshua as Messiah despite our common route to Father Abraham.

The Emergence of the Covenant Community

The writer to the Hebrews made it clear that meeting together is something that believers must strive to do (Heb 10:25). We all, as individuals, look back to “our father Abraham” for the model of individual faith and a personal walk with God, but we are not intended to live this out just as individuals.

Human history can be divided into four recognisable stages in the formation of God’s intended covenant community. First, there was Abraham and his family.

Secondly, Abraham’s physical descendants identified as a nation, learning to walk together with God as they journeyed from Egypt to the Promised Land. Israel was shown Torah in an explicitly communal way, because they now formed an interactive community. As well as the laws that were given to govern all aspects of community life and daily interaction, the Sabbath and Feasts were introduced to draw the community - individually, in families and as a nation - into fellowship with God.

This period of Israel’s history must be studied to find the foundations from which Christianity has since emerged. There is also much value in studying the Jewish community up to the present day (with the cautions I have indicated in earlier articles).

The writer to the Hebrews made it clear that meeting together is something that believers must strive to do.

The third stage of the emergence of the covenant community has been since the time of Yeshua. Yeshua took the “curse of Torah” (Gal 3:13) – the punishment for sin – from those who believe in him so that we could all, both Jew and Gentile, submit to the leading of God through his Holy Spirit to have Torah written on our hearts (Jer 31:33; Rom 8).

We were intended to learn together how to be a worldwide community of faith with the new authority to interpret Torah given to Bible teachers, pastors and elders in local communities throughout the world.

The fourth stage will be the Millennial community following Yeshua’s return. We must wait patiently for this and wonder at just how it will all come together.

Separation from the Roots of the Faith

Satan threw a spanner into the works when he persuaded Christian leaders, from approximately the third century on, that God had finished with the Jews. The result was cultivation of alternative Christian traditions, including modifications of the Sabbath and the Feasts (see for example Tishrei Journal Archive Number 17: From Sabbath to Sunday, Passover to Easter and Dedication to Christmas (Some Historical Background)).

A multitude of Church characteristics and traditions have emerged among the various denominations since the days when leaders of the Church in the Gentile world separated from their historic connection to Israel. Anti-Semitism was a terrible consequence that led to a mistaken pride that the Church had replaced Israel.

In so doing many denominations emerged, some trying to replace the religious order of ancient Israel with their own definition of the priesthood and the Feasts. Eloquent liturgies have emerged, but often robbing church members of their personal walk with God.

Satan threw a spanner into the works when he persuaded Christian leaders that God had finished with the Jews.

Some branches of the Christian Church nevertheless retained much of the true heritage passed on, including baptism and regular remembrance of the Lord through the bread and wine of communion. The Lord has blessed his Church over these years despite much that needs restoration and re-thinking.

Greco-Roman Influence

When the Christian Church distanced itself from the Jews, Greco-Roman influence crept in to fill the vacuum. It is instructive to consider the diocese, for instance, which is Roman in origin and inclines towards a centralised system of administration with local representation. Some hierarchical structures of Anglo-Catholic church leadership, including the priesthood, owe much to Greco-Roman traditions of clergy and laity and centralised control.

Also, the idea of a Greek Theatre has imposed itself more than we realise on a large number of congregational meetings (see, for example, Tishrei Journal Archive Number 42, From the Theatre to the Home). This is a major area for consideration to understand the consequences of the Christian Church departing from its original roots.

Time to Restore the Roots

Now is the time to gradually put things right. We cannot over-ride the authority given by God to local communities of Christians, so at best we can suggest taking counsel together. Since this is the prophetic moment for Christians to re-discover their ancient inheritance and re-root more firmly into the flow of covenant history, neglect of this could lead to greater deviation, even succumbing to deception, in the coming days.

This is the prophetic moment for Christians to re-discover their ancient inheritance and re-root more firmly into the flow of covenant history.

There is already a flood of strange spiritual experience here and there in the Christian Church that seems to come more from New Age spirituality than from the Holy Spirit. Something will always come in to fill a vacuum. It is noticeable how many Christians are thirsting for change, recognising the dryness of much traditional Church experience.

Next week this series will continue by offering some suggestions as to the beginning of an agenda – ideas for how to move forward in collectively re-discovering our Hebraic roots.

Next time: Re-thinking Community

Paul Luckraft reviews 'Hebraic Church' by Steve Maltz (2016, Saffron Planet Publishing).

This is the latest book from Steve Maltz, and the culmination of many years of thinking and writing about where the Church is today and where it should be. He contends that it is not possible for the Church to change significantly unless it is prepared to think differently. Attempts in the past to reform its practices have all run into the same persistent problem – the mindset has remained Greek. The original Church was Hebraic in its thinking and approach, and a recovery of this is needed if today's Church is to regain its strength and purpose.

The term 'Hebraic Church' is in many ways a strange one, and needs careful explanation, which Maltz provides early in the book. It is not, of course, about becoming Jewish or reverting to Judaism, but it does involve shedding the Greek-based Western influences which have robbed the Church of its Way, Truth and Life.

Contrasting Greek and Hebraic Thinking

The book is in three parts, covering the 'why', 'what' and 'how' of Hebraic Church. The first section includes a brief survey of the journey the Church has made over the centuries and where it has ended up today. Part of this is a review of Alice Bailey's 10 point plan to "wrench society away from its Christian roots" (p27), which over the past 70 years has been so successful in achieving its aim that it is not only a description of society now but also "a huge indictment of the modern Church" (p27) for allowing this to happen.

The Church must be prepared to think differently – with a Hebraic rather than a Greek mindset.

The rest of this section starts us off on the path of 'thinking differently' by comparing how Hebraic thinking contrasts with Greek Western thinking in two key areas: time and space. These vital concepts dominate the way we live.

Time seems to have us in its grip and has become a driving force, instead of a backcloth for remembering the wonderful moments in which God has acted in our world and in our lives. As for 'space' (meaning the objects that occupy space) the key is to think 'function, not form'. We need to change our perspective, understanding and appreciating things (and people!) not primarily for what they look like or how they're put together but for their God-ordained purpose and design. Maltz give details here of how to make the transition in our thinking - as a result, we sense there's a real adventure to go on.

Grappling with God Himself

The second section is the longest and covers five major themes: God, Jesus, the Bible, Israel, the Church. The aim of Hebraic Church is to enable everyone to engage directly with God and to create a people of extraordinary faith and vitality who can reveal God to the world. A man-centred approach to Church has to be abandoned. Instead the desire must be to grapple with God himself, rather than just adhere to the creeds or doctrine. God will always remain mysterious and paradoxical to some extent, and our 'put everything in its box' thinking does not serve us well when it comes to the Almighty.

Our desire must be to grapple with God himself, rather than just adhere to creeds or doctrine.

The chapter on Jesus is a summary of an earlier book, Jesus, Man of Many Names, and is a "whistle-stop tour of the Life and Times of Yeshua HaMashiach (Jesus Christ), from Creation to New Creation" (p82). Two parts especially stand out: Jesus as the Word and Jesus as Messiah.

In discussing the Bible, Maltz explains that in Hebraic terms study is considered a high form of worship and that the aim of learning is that we might revere God more. The purpose of Bible study is not to engage in an intellectual pursuit but to be able to participate more in its story. Too often the 'form' of the Bible is put ahead of its function - namely the primary means by which God communicates to his people.

In terms of how we study, the Hebraic model is the yeshiva or Beth Midrash, a communal affair involving dialogue, and often noisy! Studying in pairs is a good way of teasing out the truth; challenges and disagreements form part of the learning process.

Changing Church Attitudes

Attitudes towards Israel inevitably form part of the contrast between those who think Hebraically and those who do not. Here is a brief reminder of the differences between those who see Israel as still having a key role in God's purposes and those who have laid aside such considerations in favour of a Church that has replaced Israel.

The chapter includes a fascinating account of the meeting in 2002 between prominent Jews and Christians which was reported by Melanie Phillips in The Spectator under the title 'Christians who hate the Jews'. This is an eye-opener to those not previously aware of this meeting. Maltz points out that Hebraic Church would be remiss if it didn't provide "an active reminder of the history of "Christian" anti-Semitism...and truly work towards the mysterious entity of One New Man" (p120).

Too often the 'form' of the Bible is put ahead of its function - namely the primary means by which God communicates to his people.

The chapter on the Church is not surprisingly the longest. Many aspects come under the microscope including worship, good deeds as an expression of faith, and the use of storytelling (haggadah) as a means of passing on truth and wisdom. Also emphasised are prayer, discipleship, sin and repentance, and the importance of the festivals as God's calendar (his 'appointed times'). Perhaps Hebraic Church is best summed up as "a place where like-minded believers grow together, worship together, and exercise their gifts" (p160).

Working It Out Together

The final part of the book contains quite a bit of repetition of what has been said earlier but it is a useful review, as this section is essentially about putting the previous ideas into practice, best summed up as 'now let's do it!'. There are many practical suggestions all based upon the 'big thoughts' Maltz has been outlining in previous chapters.

Maltz is aware that such a transition into Hebraic thinking is not necessarily easy. For many it will be nothing less than a total transformation and can only occur if there is a practical context. To this end there are 'Hebraic Church' days at his Foundations conferences which are proving increasingly popular and productive. These conferences have become opportunities for testing the ideas in this book.

The author is clear that Hebraic Church is not a bid for a new denomination, nor should it be confused with one! Rather it is just a name, a convenient way of expressing the restoration of the Jewish roots of Christianity and the emerging One New Man movement. He is also aware that 'balance' has to be a key watchword. The Church has limped along in a lopsided unbalanced way for most of its life.

Maltz hosts Hebraic Church days to test out and apply the ideas in the book practically.

He concludes with a useful 'mission statement'. Hebraic Church provides "an environment where we can all meet God individually, discover and exercise all of our gifts (not just spiritual gifts) and callings and to worship the living God, with the correct application of His Word and an acknowledgement of the debt the Church has to the Jewish people, including a desire to bless them" (p202).

But no formal statement can adequately summarise what it is really about. Perhaps better is the thought that this is a dynamic way to rediscover that church can be exciting! In short, it is an adventure to set out on, with others, and with God.

You can buy Hebraic Church (222 pages, £10) by clicking this link.

*EVENT NOTICE: FOUNDATIONS CONFERENCES*

Steve Maltz's next Foundations conferences are in Suffolk (Bungay) from 30 September to 2 October 2016, and in Devon (Torquay), 2-4 December. Click here for more information and to book – places are still available but going quickly!