Bob Schwartz

Category: Christianity

Who damaged him?: “Trump cites as a negotiating tool his policy of separating immigrant children from their parents.”

It is the kind of question we usually ask about serial killers and genocidal dictators, not about the President of the United States: who damaged Trump so tragically? Was it his parents? Satan? Or did he invent himself in the form of a toxic monster? (My thought, which may be suggested in a future post, is that Trump may be the Antichrist. But that’s for later.)

Washington Post:

President Trump has calculated that he will gain political leverage in congressional negotiations by continuing to enforce a policy he claims to hate — separating immigrant parents from their young children at the southern border, according to White House officials.

On Friday, Trump suggested he would not change the policy unless Democrats agreed to his other immigration demands, which include funding a border wall, tightening the rules for border enforcement and curbing legal entry. He also is intent on pushing members of his party to vote for a compromise measure that would achieve those long-standing priorities.

Trump’s public acknowledgment that he was willing to let the policy continue as he pursued his political goals came as the president once again blamed Democrats for a policy enacted and touted by his own administration.

The real tragedy is not that Trump is trying to reshape America as his personal hell on earth, for his purposes. The tragedy is how many Americans, including so many Republican leaders and people of supposed faith, are willing to join him in that effort and cheer him on.

As with all monsters, political and criminal, the question is not really how they became the monsters they are. The question is what, if anything, we do about it.

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The Very Small People Running America

The people running America are very small, starting with the president, and continuing down through his administration and his Republican supporters.

What does small mean?

Let us put it in terms these people will understand, since practically all of them claim to be faithful, most of them faithful Christians:

So God created mankind in his own image.
Genesis 1:27

That is, of course, aspirational. Not that people will be able to reach godlike heights of compassion and care. But that is the constant goal—interrupted by the shortfalls we are all subject to, being human as we are.

But maybe we’ve got it all wrong. Maybe God is petty and ignorant, uncaring and uncompassionate. In which case, those running America are being faithful, acting so small in the image of a very small God.

Or maybe they don’t understand the very first chapter of the Bible they embrace, or maybe they ignore it or skip it. Maybe they don’t understand, ignore or skip the entire Bible.

Anyway, these are very small people, faithful or just pretending to be. Way too small to be doing such a big job.

L’dor Vador (Ramadan)

L’dor Vador (Ramadan)

Jews begat
Christians begat
Muslims.
Thousands became
Millions became billions.
Blessed and blind warriors
Pages of holy books
Edged in gold
Sharp as swords.
Angry and bitter blood transmutes
To sweet water in the scorching desert
Of seeking souls.

©

Note: We are in the midst of the Muslim holy month of Ramadan, commemorating the first revelation of the Qur’an to Muhammad. It is sad astonishment to students of all three Abrahamic faiths to see how zealously ignorant and contentious some of the faithful of each may be to each other. (Jews who will not dare to touch, let alone read, the New Testament; Jews and Christians who will not dare to touch, let alone read, the Qur’an.)

In fact, each faith has produced extraordinary core texts that should be the first stop for anyone claiming to know anything—not only about the other, but about their own traditions. The golden threads of Judaism are woven into Christianity, the golden threads of Judaism and Christianity are woven into Islam. The ugliness and terror are man-made; the best parts are from the compassionate and caring.

L’dor vador. From generation to generation. One family.

Merton’s Last Year: Wisdom is No Vaccine

I’ve been reading the journals of Thomas Merton, and here is a thought. There is never a level of wisdom and awareness that removes doubt, no matter who you are. Never a level of wisdom and awareness that answers all the questions. Only better doubts and questions, unresolved and unanswered.

If you pay attention, you’ve noticed that people you admire, people you study and may try to emulate, are “only human.” They suffer from physical, psychological or soul problems, just like anybody else. This applies to people who may have served, or are still serving, as spiritual guides.

I’ve been with Thomas Merton a long time, reading him, reading about him, visiting his abbey and his Center. I am well aware of some of the questions and doubts that dogged him, especially about the choices of life he had made. Of course, Merton had pushed the envelope and managed a few tricks that benefited us and him. Entering a cloistered and mostly silent order, he produced thousands of words that reached around the world.

One of the things I have not read enough of are his journals, which he kept for decades, and which occupy seven published volumes. I had read his Asian Journal, which he kept on what was to be his final trip, when he was accidentally killed on December 8, 1968 in Bangkok. Aside from that, I had not read much of the journal of his last year, a time when Merton was more expressly reviewing his life and choices.

Knowing what we know about events, some think that Merton “sensed” he was heading towards an unexpected end. But Merton always knew there was an end, and Merton never stopped investigating, whether he had a few more days or, as we would like, many more years.

I am working my way through the last volume of his journal, covering October 1967 through December 1968 (The Other Side of the Mountain: The End of the Journey, The Journals of Thomas Merton Book 7). Along with his valuable observations about America and the world in that tumultuous time, we get close to a great man wondering whether the things he had done, for himself and others (like us), was the best use of a life. An unmarried Catholic monk in rural Kentucky, but also a very worldly man, he wonders about other religious traditions, about getting married, about living in California.

Wisdom does not provide immunity, wisdom is no vaccine. If anything, that is wisdom itself.

Nine Prayers: For Those We Like, Love or Suffer When We Think Of

Thomas Merton’s final book, Contemplative Prayer, was published in 1969, a year after his accidental death. In 1995, Vietnamese Zen master Thich Nhat Hanh added an introduction. He wrote about his admiration for Merton and about distinctions between Christian and Buddhist prayer:

I first met Thomas Merton in 1966. It is hard to describe his face in words, to write down exactly what he was like. He was filled with human warmth. Conversation with him was so easy. When we talked, I told him a few things, and he immediately understood the things I didn’t tell him as well. He was open to everything, constantly asking questions and listening deeply. I told him about my life as a Buddhist novice in Vietnam, and he wanted to know more and more.

Our approach to prayer in Buddhism is a little different from that of Christianity. We practice silent meditation, and we try to practice mindfulness in everything we do, to awaken to what is going on inside us and all around us in each moment. The Buddha taught: “If you are standing on one shore and want to cross over to the other shore, you have to use a boat or swim across. You cannot just pray, ‘Oh, other shore, please come over here for me to step across!’” To a Buddhist, praying without also practicing is not real prayer.

At the end of the Introduction, he offers a comprehensive set of nine prayers—prayers beyond any sectarian tradition, and prayers that include “the one we suffer when we think of.”


Nine Prayers
Thich Nhat Hanh
From Introduction to Contemplative Prayer by Thomas Merton

1.
May I be peaceful, happy, and light in body and spirit.
May he/she be peaceful, happy, and light in body and spirit.
May they be peaceful, happy, and light in body and spirit.
2.
May I be free from injury. May I live in safety.
May he/she be free from injury. May he/she live in safety.
May they be free from injury. May they live in safety.
3.
May I be free from disturbance, fear, anxiety, and worry.
May he/she be free from disturbance, fear, anxiety, and worry.
May they be free from disturbance, fear, anxiety, and worry.
4.
May I learn to look at myself with the eyes of understanding and love.
May he/she learn to look at him/herself with the eyes of understanding and love.
May they learn to look at themselves with the eyes of understanding and love.
5.
May I be able to recognize and touch the seeds of joy and happiness in myself.
May he/she be able to recognize and touch the seeds of joy and happiness in him/herself.
May they be able to recognize and touch the seeds of joy and happiness in themselves.
6.
May I learn to identify and see the sources of anger, craving, and delusion in myself.
May he/she learn to identify and see the sources of anger, craving, and delusion in him/herself.
May they learn to identify and see the sources of anger, craving, and delusion in themselves.
7.
May I know how to nourish the seeds of joy in myself every day.
May he/she know how to nourish the seeds of joy in him/herself every day.
May they know how to nourish the seeds of joy in themselves every day.
8.
May I be able to live fresh, solid, and free.
May he/she be able to live fresh, solid, and free.
May they be able to live fresh, solid, and free.
9.
May I be free from attachment and aversion, but not be indifferent.
May he/she be free from attachment and aversion, but not be indifferent.
May they be free from attachment and aversion, but not be indifferent.

He/she: First the person we like, then the person we love, then the person who is neutral to us, and finally the person we suffer when we think of.

They: The group, the people, the nation, or the species we like, then the one we love, then the one that is neutral to us, and finally the one we suffer when we think of.

The Gospel of Thomas

The Gospel of Thomas—sometimes referred to as the Fifth Gospel—is one of a number of ancient texts about the life and words of Jesus that did not become part of the New Testament canon. Many of these, including Thomas, can be found in Marvin Meyer’s volume The Gnostic Gospels of Jesus: The Definitive Collection of Mystical Gospels and Secret Books about Jesus of Nazareth. Meyer, a brilliant scholar and translator who was an eminent expert on these gospels, explains:

The Gospel according to Thomas is an ancient collection of sayings of Jesus said to have been recorded by Judas Thomas the Twin. Unlike other early Christian gospels, which typically consist of narrative accounts interpreting the life of Jesus of Nazareth and culminating in descriptions of his death, the Gospel of Thomas focuses specifically upon sayings of Jesus. The document claims that these sayings themselves, when properly understood, communicate salvation and life: “Whoever discovers the interpretation of these sayings will not taste death” (saying 1).

The Coptic text of the Gospel of Thomas came to light with the discovery of the Nag Hammadi library, within which the Gospel of Thomas is to be found as the second tractate, or document, of Codex II. According to Muhammad Ali of the al-Samman clan, who has told his story to James M. Robinson, this remarkable manuscript discovery took place around December 1945….

As a gospel of wisdom, the Gospel of Thomas proclaims a distinctive message. In contrast to the way in which he is portrayed in other gospels, particularly New Testament gospels, Jesus in the Gospel of Thomas performs no physical miracles, reveals no fulfillment of prophecy, announces no apocalyptic kingdom about to disrupt the world order, and dies for no one’s sins. Instead, Thomas’s Jesus dispenses insight from the bubbling spring of wisdom (saying 13), discounts the value of prophecy and its fulfillment (saying 52), critiques end-of-the-world, apocalyptic announcements (sayings 51, 113), and offers a way of salvation through an encounter with the sayings of “the living Jesus.”

The readers of the Gospel of Thomas are invited to join the quest for meaning in life by interpreting the oftentimes cryptic and enigmatic “hidden sayings” of Jesus. They are encouraged to read or hear the sayings, interact with them, and discover for themselves the interpretation and meaning. Saying 2 describes the vicissitudes of such a quest for insight: “Jesus said, ‘Let one who seeks not stop seeking until one finds. When one finds, one will be troubled. When one is troubled, one will marvel and will reign over all’”. That is to say, the quest for meaning is to be undertaken with commitment; and while the way taken may be upsetting, people will attain insight and rest if only they persevere. For it is in the quest and through the quest that people find themselves and God. Then, according to the Gospel of Thomas, they discover that God’s kingdom is not only outside them but also inside them, that they are “children of the living father” (saying 3), and that they are essentially one with the savior. Saying 108 makes this point by using mystical language: “Jesus said, ‘Whoever drinks from my mouth will become like me; I myself shall become that person, and the hidden things will be revealed to that person.’”

Following are a few of the sayings; spiritual explorers are urged to find and read them all. Some sayings will seem familiar, sounding much like famous sayings found in the canonical gospels. Others will be new, obscure and mysterious—as they are meant to be.


The Gospel of Thomas

(2)
Yeshua said,
Seek and do not stop seeking until you find.
When you find, you will be troubled.
When you are troubled,
you will marvel and rule over all.

(5)
Yeshua said,
Know what is in front of your face
and what is hidden from you will be disclosed.
There is nothing hidden that will not be revealed.

(7)
Yeshua said,
Blessings on the lion if a human eats it,
making the lion human.
Foul is the human if a lion eats it,
making the lion human.
[Meyer’s note: This obscure saying seems to appeal to the lion as a symbol of all that is passionate and bestial: the passions may either be consumed by a person or consume a person.]

(18)
The students said to Yeshua,
Tell us how our end will be.

Yeshua said,
Have you discovered the beginning and now are seeking the end?
Where the beginning is, the end will be.
Blessings on you who stand at the beginning.
You will know the end and not taste death.

(26)
Yeshua said,
You see the speck in your brother’s eye
but not the beam in your own eye.
When you take the beam out of your own eye,
then you will see clearly to take the speck out of your brother’s eye.

(31)
Yeshua said,
A prophet is not accepted in the hometown.
A doctor does not heal those who know the doctor.

(34)
Yeshua said,
If a blind person leads a blind person,
both will fall in a hole.

(42)
Yeshua said,
Be passersby.
[Meyer’s note: Or, “Be wanderers,” or, much less likely, “Come into being as you pass away” (Coptic shope etetenerparage). A parallel to this saying appears in an inscription from a mosque at Fatehpur Sikri, India: “Jesus said, ‘This world is a bridge. Pass over it, but do not build your dwelling there.’”]

(51)
His students said to him,
When will the dead rest?
When will the new world come?
He said to them,
What you look for has come
but you do not know it.

(52)
His students said to him,
Twenty-four prophets have spoken in Israel
and they all spoke of you.

He said to them,
You have disregarded the living one among you
and have spoken of the dead.

(54)
Yeshua said,
Blessings on you the poor,
for yours is the kingdom of heaven.

(70)
Yeshua said,
If you bring forth what is within you, what you have will save you.
If you have nothing within you,
what you do not have within you will kill you.

(113)
His students said to him,
When will the kingdom come?

Yeshua said,
It will not come because you are watching for it.
No one will announce, “Look, here it is,”
or “Look, there it is.”
The father’s kingdom is spread out upon the earth
and people do not see it.
 

Books for Passover and Easter

Passover

If you are celebrating Passover or just interested in it, you are familiar with the Haggadah—the book used as a roadmap for the seder meal and rituals that take place on the first couple of evenings of Passover.

There are widely adopted traditions for the seder that include the retelling of the Exodus story and the eating of symbolic foods. But the exact content and form of the seder have long been flexible, and this variety is reflected in different Haggadot. There are hundreds of versions.

For the Passover observant and the P-curious, I recommend a deeper dive than the typical Haggadah—a set of books from Jewish Lights entitled My People’s Passover Haggadah: Traditional Texts, Modern Commentaries – Volume 1 and Volume 2.

From the editors:

In two volumes, this empowering resource for the spiritual revival of our times enables us to find deeper meaning in one of Judaism’s most beloved traditions, the Passover Seder. Rich Haggadah commentary adds layer upon layer of new insight to the age-old celebration of the journey from slavery to freedom—and makes its power accessible to all.

This diverse and exciting Passover resource features the traditional Haggadah Hebrew text with a new translation designed to let you know exactly what the Haggadah says. Introductory essays help you understand the historical roots of Passover, the development of the Haggadah, and how to make sense out of texts and customs that evolved from ancient times.

Framed with beautifully designed Talmud-style pages, My People’s Passover Haggadah features commentaries by scholars from all denominations of Judaism. You are treated to insights by experts in such fields as the Haggadah’s history; its biblical roots; its confrontation with modernity; and its relationship to rabbinic midrash and Jewish law, feminism, Chasidism, theology, and kabbalah.

No other resource provides such a wide-ranging exploration of the Haggadah, a reservoir of inspiration and information for creating meaningful Seders every year.

These are a bit bulky for the seder table itself. But they are the sort of books you would read if you wanted to understand why people are sitting at the seder table in the first place and why the traditions are so broad and sometimes so misunderstood. If Passover is just going through the motions, any seder and any Haggadah will do. If Passover is one piece of a much bigger picture to be investigated, these enlightening commentaries are what you need.

Easter

Close to each other. Very close. Passover begins tonight on Friday March 30. Easter is this Sunday April 1.

The calendar isn’t all that’s close. The Jewish story and the Christian story, in general and in the context of these particular holidays, are essentially and inextricably linked. The nature of those stories and those connections is the source of faith, enlightenment, misunderstanding, mistrust, even hatred and violence. Among Jews and Christians.

Any big moment on the Jewish and Christian calendars (and these holidays qualify) is an opportunity not just for ritual celebration but for study. How well do we—Jews, Christians, others—understand the texts and traditions outside the comfortable conventions of our belief and practice? Not just understanding that will confirm our faiths, allowing us to nod our heads and pat ourselves on our collective backs, but new and even startling understanding that might shake us and even make us uncomfortable. Everything we know about Judaism or Christianity, about the Bible, about history, may not be wrong, but maybe we could benefit from another open and learned perspective.

The second edition of the The Jewish Annotated New Testament was published last year; any and every Jew or Christian should read at least a little of it. So should everyone else who wants to know something about the foundations of this consequential moment in scripture, history and religion. Believers and nonbelievers may think they know what they’re dealing with. Many don’t.

The editors explain:

It is almost two millennia since the earliest texts incorporated into the New Testament were composed. For the most part, these centuries have seen a painful relationship between Jews and Christians. Although Jewish perceptions of Christians and Christian perceptions of Jews have improved markedly in recent decades, Jews and Christians still misunderstand many of each other’s texts and traditions. The landmark publication of this book is a witness to that improvement; ideally, it will serve to increase our knowledge of both our common histories and the reasons why we came to separate…

The Jewish Annotated New Testament represents the first time a gathering of Jewish scholars wrote a complete commentary on the New Testament. It reached a wide Jewish and Christian audience, and in doing so it has begun to increase both Jewish literacy of the New Testament and Christian awareness of the New Testament’s Jewish context. It has become widely used in colleges, universities and seminaries, as well as in Jewish, Christian, and joint Jewish-Christian study groups. Many Christian clergy and religious educators from different Christian denominations and church settings have told us that they have integrated the insights of this book into their preaching and devotion. Because of this volume, we have been told numerous times, sermons have been corrected, anti-Jewish teaching and preaching have been avoided, and Christians in churches and classrooms and Bible studies have learned more about Jesus and his followers. Jewish readers have told us how the volume has encouraged them to read the New Testament for the first time, to begin to consider the complex relationship between Judaism and Christianity, and how better to understand both their Christian neighbors and their own Jewish history….

For Christian readers The Jewish Annotated New Testament offers a window into the first-century world of Judaism from which the New Testament springs. There are explanations of Jewish concepts such as food laws and rabbinic argumentation. It also provides a much-needed corrective to many centuries of Christian misunderstandings of the Jewish religion.

For Jewish readers, this volume provides the chance to encounter the New Testament–a text of vast importance in Western European and American culture–with no religious agenda and with guidance from Jewish experts in theology, history, and Jewish and Christian thought. It also explains Christian practices, such as the Eucharist.

The Jewish Annotated New Testament, Second Edition is an essential volume that places the New Testament writings in a context that will enlighten readers of any faith or none.

 

Perpetual Adoration

Perpetual Adoration

“It is with great sadness we had to make the decision to close our beautiful monastery in Tucson, Arizona as of February 26, 2018. Our sisters have relocated to the motherhouse in Clyde, Missouri.”

In hoc signo:
No Trespassing.
Benedictine Monastery of the
Sisters of Perpetual Adoration.
The sisters have left the building
St. Benedict Jesus God too.
The sisters to Missouri
The rest homeless for now.
Carved wooden doors locked
Bushes for the butterflies
Cut back and soon gone.
Who by fire
Who by water
Who by sledgehammer
Wrecking ball dynamite.
After the noisy dusty struggle
Mountains abide.

©

Note: For an earlier post about this building, sold to be replaced by something residential or commercial, see Houses of Worship As Reminders on the Street.

“Dozens of U.S. Jewish Activists Stage Sit-in on Capitol Hill in Protest of Trump’s Threat to Deport Dreamers”

It was starting to appear that many faith communities might not be taking their place in standing up and resisting the daily assault on the deepest American, Judeo-Christian and human values. In fact, it appeared that some of those communities were not only silent but hypocritically complicit.

This morning’s protest at the Capitol is one of the latest rays of light. From Haaretz:

Dozens of U.S. Jewish Activists Stage Sit-in on Capitol Hill in Protest of Trump’s Threat to Deport Dreamers

‘Let my people go,’ chant a group of Dreamers alongside coalition of Jewish groups and members of Congress

WASHINGTON – Dozens of Jewish American activists demonstrated on Capitol Hill Wednesday calling on Congress to pass legislation in protection of “Dreamers,” undocumented immigrants who arrived to the United States as children.

A coalition of Jewish groups organized the demonstration, including the Religious Action Center of the Reform movement, Bend the Arc, the Anti-Defamation League and others.

A group of Dreamers also joined the demonstration, chanting “Let my people stay.” Members of Congress Ted Deutch (D-FL) and Debbie Wasserman Schultz (D-FL), who are both Jewish, also arrived at the scene to express their support as activists were arrested….

After handing a petition signed by over 5,000 people thus far to members of Congress, the protesters sat on the floor of the Russel Senate Office Building and chanted “we will not be moved.”

“As Jews, we recognize the dangers of President Trump’s inhumane policies and scapegoating of immigrants,” the petition states. “We’ve seen this before. We stand with our immigrant neighbors on the side of justice, not oppression, of liberation, not deportation.”

A number of protesters, including Reform rabbis, were arrested by Capitol Hill Police officers.

Barbara Weinstein of the Reform Movement’s Religious Action Center told Haaretz that dozens of the protesters were arrested, but that most of them are being released. “It’s long past time for Congress to pass legislation for the Dreamers,” she stated. “We need this bill immediately. We had a lot of members of Congress, from the House and Senate side, who told us they were determined to solve the crisis. It’s important to Democrats and Republicans alike.”

Weinstein added that “welcoming the stranger is an important part of our identity. We are all descendants of immigrants. It’s on all of us to support these Dreamers. They grew up here, this is the only country they’ve ever known, many of them serve in the military, this is their home. We’re going to remain focused on this issue until we see a bill reach the president’s desk and signed by him. This is not over today.”

 

“Roy Moores wife reveals their ‘Jewish attorney’ and he’s a Christian”

Here are excerpts of a report from AL.com in Alabama:

The wife of former U.S. Senate Republican nominee Roy Moore has revealed the identity of the Moores’ “Jewish attorney” she mentioned in a Dec. 11 speech….

“We read where we were against Jews – even calling us Nazis,” she wrote in an email to AL.com. “We have a Jewish lawyer working for us in our firm – Martin Wishnatsky. Judge hired him while Chief Justice, then I hired him at the Foundation.”

Wishnatsky, in an interview with AL.com, said he graduated from the law school at Liberty University in Lynchburg, Va., in 2012, was admitted to the Virginia Bar Association in October and interviewed with Moore after he was re-elected as chief justice in November 2012. Moore hired Wishnatsky and two other Liberty University School of Law graduates as full-time clerks in 2012, the first State Supreme Court clerks in the school’s history, according to a Liberty University press release.

Wishnatsky worked as a staff attorney at the Alabama Supreme Court from January 2013 until Moore was removed from office in 2016. Then he went to work as a staff attorney for the Foundation for Moral Law, which was founded by Roy Moore and where Kayla Moore works as president.

“I just moved down the street,” Wishnatsky said.

Wishnatsky, 73, said that he was born July 13, 1944, grew up in Asbury Park, N.J., attended Hebrew school at a Conservative synagogue and went through a bar mitzvah, but he considered his family secular, ethnic Jews, who were not very religious.

“My background is 100 percent Jewish,” he said. “My grandparents immigrated from Eastern Europe, and came through Ellis Island. My parents were born in Brooklyn during World War I. There were no manifestations of faith; we were Jewish, that’s why we went to synagogue and not a church. It was just an ethnic characteristic.”

 But Wishnatsky said he accepted Christ in his thirties. “I had an experience of the reality of God at 33,” Wishnatsky said. “I knew God was real but I wasn’t sure who he was.”

He became a Mormon first, then later became an evangelical Protestant Christian.

“I’m a Messianic Jew,” Wishnatsky said. “That’s the term they use for a Jewish person who has accepted Christ.”…

As for questions about whether an ethnic Jew who converts to Christianity is a Jew or a Christian, Wishnatsky replies:

“You’re both,” he said. “You’re a Jewish person that’s accepted Christ. Jesus was a Jew. Most Jews are not religious. That’s how I grew up. There are the Orthodox who are very serious about Judaism. It’s about whether you think God is real, and whether you’re accountable to him. It’s whether you take God seriously. It took me quite a few years to take God seriously.”

Wishnatsky appears to be intelligent, well-educated and sincerely faithful. He is also wrong in his conclusion that he is a Jew.

A tenet of classical Judaism is that a messiah will come. In modern times, many Jews have relinquished a belief in the coming of the messiah, while others believe that he will still be coming.

Some of the most dramatic moments in Jewish history are claims by individuals to be the promised messiah—Sabbatai Zvi in the 17th century, Jacob Frank in the 18th century, for example. All such claims were ultimately rejected by Judaism.

In one extraordinary case, a handful of Jews came to believe that a man named Jesus was the messiah. This handful was joined by a handful of non-Jews, and together that handful became billions.

Even with that Jesus phenomenon, however, Judaism never acknowledged that the messiah had yet come. The belief that Jesus is that messiah is antithetical to Judaism. Saying that you are a Jew does not make you a Jew, no matter how much in your heart you believe it. (There are also theological arguments to be made, particularly for Christians with certain trinitarian beliefs that do not fit Jewish monotheism, but that is another discussion for another day.)

I have had a fair amount of experience with messianic Jews, including a number in and around Alabama. Anyone who has read my writing knows of my respect for faith and the faithful. But respect for faith and the faith of others is not blind or mindless. Respectfully, Martin Wishnatsky may be a lot of things, but he is not a Jew. His saying so, and Mrs. Roy Moore vouching for him, won’t change that.