The Messianic Movement is not inauthentic; on the contrary, it is a challenge to the Christian world to reconsider its theological foundations. The Christian Churches are confronted with an unexpected partner. This means that their presence compels us to think and to act decisively differently in the future than we have in the past.
Understanding the Mystery of the Olive Tree
The principle Paul explains in Romans 11:16-24 through the image of the Olive Tree must be understood by all Gentile believers in order to motivate and unable us to do more for the Messianic Movement.
- We Gentile believers are the grafted-in branches of the Olive Tree of Israel, grafted in through the blood of the Jewish Messiah.
- This blood has made us "spiritually" pure, and by that—without a biological bloodline—we have become members of the "commonwealth of Israel". Spiritually, we are linked to the Jewish people without becoming Jews. It is told that Pope Pius XI—when confronted with the horror of Nazi antisemitism—said to a group of pilgrims, "Antisemitism is inadmissible. Spiritually, we are Semites." This insight remains striking, even though the same pope, reportedly for diplomatic reasons, did not publicly denounce the full extent of this sin.
- We Gentiles have a place in salvation history only because we are joined to God's Chosen People.
- We are connected to Israel through the Jewish part of the Church. This relationship with Israel can only be fully realized—not merely as an indirect spiritual bond, as expressed in the last part of chapter 6—through the existence of a Messianic Jewish movement forming a bridge between the Jewish people and Gentile believers.
The Messianic Jewish Movement is an Authentic Phenomenon
Catholics are not the only ones who have researched this movement. Other churches have begun their investigations as well. In most cases, the outcome has been the same: this is an authentic movement within Judaism. More and more theologians agree that this is—or could be—the beginning of the turning of the Jewish people to Jesus as their Messiah. What still prevents Christian leaders from acknowledging this movement is the fact that:
- different parts of the movement hold different criteria for who is considered a Jew;
- there is no shared theology across the Messianic Community;
- there are no common standards of life and liturgical celebration;
- there is not yet a single, recognized authority to speak for the entire movement; and
- the movement continues to experience significant internal frictions.
Yet, the general conclusion of the dialogue remains valid, even though the movement is still maturing. Despite these unresolved challenges, Christianity can no longer ignore this phenomenon. It stands as one of the most striking signs of our time.
Overcoming and Renouncing All Forms of Replacement Theology in the Churches
All Christian denominations and independent churches need to repudiate Replacement Theology. Many of the historic Protestant churches have already done so. The Catholic Church has done so. A few Charismatic churches have done so. Interestingly, although many leaders of evangelical independent churches have experienced great revivals, many are still adherents of Replacement Theology, that is, preaching that the Church has replaced the old Israel (under the law) with the "new Israel" (by the power of the Spirit). All historic, Charismatic, Pentecostal, and Evangelical churches need to prepare official documents in which to proclaim in unison: "We recognize our mistakes and sins of the past against the Jewish people. We repent of these offenses. We affirm the freedom and identity of the Jewish people, because we can never replace them or take their particular place in the Church or in God's covenantal plan."
As already said—in the Vatican Council II document "Nostra Aetate" ("In our Time"), the Catholic Church officially repudiated Replacement Theology. What a great step forward! Even though the document hesitated to clearly articulate the role of the Jewish people in God's economy and did not address the special role of Jews in the Catholic Church or mention the Messianic Jews as such, it nevertheless opened the door for a dialogue between Catholics and Jews, and gave us the foundation for dialogue between Catholics and Messianic Jews.
In December 2015, the Vatican issued another document entitled "The Gifts and the Calling of God Are Irrevocable” (Rom 11:29)" This new statement went further in repudiating Replacement Theology and announcing the need for the Church to be well grounded in the foundation of her Jewish roots. The new document also strongly opposed any form of "Dual Covenant Theology," already explained earlier. Finally, the document speaks about avoiding any form of institutional mission to the Jews. Christians, in earlier centuries, have been responsible for imposing their Christian faith upon the Jewish people. That should never happen again.
Unfortunately, what was still missing in this 2015 reflection was any reference to the phenomenon of Messianic Judaism or to the relationship between the Church and the Messianic Jews. Probably such a statement was omitted to avoid the risk that Catholic support for Messianic Jews could be interpreted as a new form of indirect, institutionally endorsed Christian mission to the Jews.
Of course, believing that official documents will solve the problem is an illusion. But it would be a crucial first step! Even though Nostra Aetate, and the document issued fifty years later, did change a great deal in the Catholic Church, more has to change in the thinking of Church members. Even many priests cannot yet articulate the Catholic Church's relationship with Israel. Documents are good, but they need to reach people's hearts and minds. It is not enough for churches to produce statements. The message needs to be proclaimed and repeatedly taught in church services for as long as it takes to impact hearts, reshape understanding, and renew theological imagination.
Identificational Confession and Repentance for the Sins against the Jewish People
The Church needs to recognize its sin against the Jews. This sin was not mere ignorance—it was the fruit of jealousy towards the people of Israel, who are called in the Bible the "Apple of His Eye" (Zech 2:8). This sin is of such gravity that it grieved the heart of God the Father. It cannot be viewed merely through the eyes of historians, since it is not a simple artifact of history. This kind of sin has a very dangerous dynamic. If it is not dealt with in a way that engages both spirit and emotion, the act of asking forgiveness may remain "cold"—emotionally detached and ineffective, failing to reach deeply into the collective memory of the Jewish people and of all of humanity. Unconfessed sin is a heavy and sometimes deadly burden across generations.
Again, an example out of my Catholic background: Pope John Paul was deeply led by the Holy Spirit in the year 2000 to apologize publicly to the Jews, in the name of the whole Church, for the sins committed against them throughout history. For him, this was a necessary consequence flowing from the Second Vatican Council and the document Nostra Aetate. He wrote an encyclical letter to all Catholic bishops inviting them into a season of humble reflection on the sins of the past, and to consider joining the pope in this act of "cleansing of memory" in response to these historic atrocities.
The first time the Pope presented his idea to a group of cardinals, in the lead-up to the Jubilee Year, only a small minority gave positive feedback. Some expressed theological hesitation, reasoning that the "Holy Church," as such, never has to ask forgiveness because she cannot sin. This view failed to acknowledge the enduring spiritual damage such transgressions have caused within the Church across centuries. They argued that only individuals bear moral responsibility for their own sins, denying the possibility of institutional culpability within the Church itself.
The Pope responded that, even though the Church is cleansed by the blood of Christ and made holy by grace, the structural sins of entrenched theological systems, the wrong judgment of entire frameworks of thought, produced these horrible deeds of the Church as a society. This has to be confessed. Otherwise, such unacknowledged systemic sin remains a stumbling block to revival and restoration. This must be an act of humility by the Church as a whole because, as a community of believers, it has allowed the unbiblical doctrine of replacement theology to blind the minds of its ministers and members.
The opposing cardinals could not prevent the Pope from following his conscience. On March 12, 2000, during the "Day of Pardon" liturgy at St. Peter's Basilica, the Pope publicly asked forgiveness for the major sins of the Catholic Church throughout history—particularly for the sins committed against the Jewish people. And here lies the tragedy: Most Catholics and, indeed, nearly all of Christendom, have remained unaware of this event.
Pope John Paul was guided by the Holy Spirit to repent in two historic acts. After he had done it in Rome, in the center of the Catholic world, on behalf of all Catholics, the second act of humbling himself took place a few months later in Jerusalem. He intended that it should be heard directly by all Jews in the Land and in the diaspora. As an old man, sick from Parkinson's disease, walking with great difficulty, he approached the Wailing Wall, putting a written note into one of the crevices between the huge stones, which contained a prayer asking forgiveness for the sins committed by members of the Church against the Jewish people. The whole Jewish world was deeply touched by his gesture—overwhelmed by the fact that such a courageous act had been taken by nobody less than the pope himself—nearly two millennia after the Church's long history of persecution had begun.
Even though Pope John Paul did something courageous, it was not enough. All Church leaders must do what the Pope did: confess and repent representationally, because they are in the position to officially represent their communities and ecclesial bodies. However, we cannot wait until the very last superintendent, bishop, or pastor awakens to this call. Those who are awake need to act now on behalf of those who sleep. The others will follow if some pioneers prepare the way. Christians in all denominations must continue this task of humility and repentance, following the pope's example—until a significant change can be seen in those whose ancestors were once perpetrators, and in those whose ancestors were once victims.
This invitation for cleansing from the sins of the past must find a response from all who are ready now—prayer groups, prayer houses, and spiritual communities. Even if we have not committed these sins ourselves, we need to ask forgiveness through identificational confession and repentance. We must do this on behalf of those in the past who died before they were able to understand their sin and repent publicly. These acts of confession are offered not only on behalf of our ancestors, but also on behalf of the many today who remain unaware of this sinful past and its consequences, and therefore do not relate to such an act of humility. We are not doing this in their place, but rather going before them as pioneers of confession and repentance.
Identificational prayer is a Biblical concept. Daniel prayed to the living God, saying, "I and my ancestors have sinned against you, Lord" (Daniel 9:5-8). In his generation, he identified himself with the sins of his people. Representative prayer expresses: "We and our fathers have sinned." Identifying with the sins of past generations is an act of love, not a gesture of condemnation.
Identificational confession means, first of all, deeply identifying with those generations before us who have sinned. From our ancestors, we have inherited the spiritual fruit of their sins. Such sin results in a kind of spiritual obstruction. This obstruction cannot be removed by denial—by continuing as though nothing ever occurred. There must be a deep identification with former generations and their sinful deeds and motives. We have to weep tears over "our" inherited sins.
In a way, it is not just the sins of the ancestors we deal with. Psychological knowledge today suggests that we actually can carry forward the emotional and thought patterns of our ancestors until we face them, understand the evil dynamic behind them, and repent through the grace given to us. Therefore, it is actually our "inherited sin," as well as the sins of our ancestors, that have engraved themselves into our present mindset. Such identification and repentance will bring deliverance and healing from the burdens of the past, and heavenly blessing that allows for a new start. Nevertheless, it is still a mystery of grace.
Overcoming the Sins against the Jewish Part of the Church
The Church not only needs to recognize its sin against the Jews but also against the Jewish part of the Church—the sin of marginalization and near-erasure of the "ecclesia ex Judaeis". This was another consequence of false doctrine of supersessionism. Before full reconciliation can happen between Jew and Gentile in the One Body of the Messiah, there needs to be an act of spiritual restoration that includes identificational confession and repentance. This is the only way to remove the spiritual blockage that hinders the restoration of the Jewish part of the Church. Without that, all our theological, diplomatic, and promotional efforts toward establishing Christian unity will be limited.
There are still many Christian denominations that cannot see this sin of the past and consequently oppose any welcome of Messianic Jews into the Body of Messiah. This is particularly true for Christians from the Eastern Churches, who are more than reluctant to see the Messianic Jews as a missing component within the Church. This is due to the fact that the most venerable ancient Church Fathers introduced and perpetuated this separation from the Jews. The fact that some Jews have found their Messiah simply makes many Christians from the Eastern churches wonder why they do not just integrate themselves into the structures of the Orthodox and Old Oriental Churches.
A lot of ignorance is still present. A persistent prayer movement among Catholics, Orthodox, Protestants, Evangelicals, and Charismatics is needed to remove these obstacles. There is not yet enough openness among many Christian leaders to receive the Jewish part of the Church back into its rightful place. We are far from this goal. An openness to welcome back the "Older Brothers" will only be achieved through the eye-opening power of humility and intercession. Only when the Church collectively feels the ache of losing its Jewish part, only when we grasp the cost of that absence—will we be able to weep with true repentance.
A Spiritual Battle
Satan has been working from the beginning of salvation history to separate Israel from the nations, thereby dividing Jews and Gentiles in the one Church of the Messiah. As long as he prevents the effective union of these two groups, as long as the Gentile Church continues without its Jewish counterpart, it almost seems that Satan need not fear the victory of Christ on the cross too much. We know that the unity of the disciples in general is key for the world to believe in the Gospel (Jn 17:20). Could it be that this union of Jew and Gentile in the one Church of the Messiah is also key for the healthy growth of the Kingdom, as this unity is foundational for the unity among the churches from the nations—both regionally and across denominational lines? It is still a thesis. Can the Gentile Church even begin to approach the goal of healing parts of world's societal structures (tikkun olam) if the Church is not a "Leading Light" in this process as a fruit of this unity?
What blindness has covered the Church! To overcome it, we need strong, united and persevering intercession. This blindness is the result of the arrogant and sinful way the Church has dealt with God's chosen people. We have acted in a way that obstructed the divine plan of salvation, rather than cooperated with it. Thousands of intercessors must devote their lives to prayer to overcome this lie. Because on this point the majority of the Church is asleep, a group of pioneers will have to stand in the gap before the Lord on behalf of the blind.
The Church Should See the Messianic Jews as an Eschatological Sign
Again, I am using an argument drawn from my Catholic background. In the Catechism of the Catholic Church (1993), we find the fascinating paragraph 674, which speaks of the moment when all Israel will turn its heart to Yeshua as their Messiah. This will be the decisive criterion for ushering in the Second Coming of the Lord. The coming of the glorious Messiah corresponds in a mysterious way with the fact that "all Israel" recognizes Him.
Before this catechism, the Catholic Church was very cautious when talking about the "when and how" of the Second Coming. In its eschatological teaching, the Catholic Church usually emphasized individual eschatology—death, heaven, hell, and purgatory. In a way, Church Father Augustine, within the Western tradition, subdued the eschatological perspective of the New Testament, particularly the expectation of a 1000-year kingdom (Millennialism) under the government of the Jewish Messiah after His return. Eschatology became oriented towards the completion and perfection of the individual. The social and earthly dimension of eschatology was increasingly suppressed.
What remained was the expectation of the experience of the Kingdom of God in the here and now, within the life of the Church between Pentecost and the Second Coming. The early Church defended the realism of the resurrection against Gnostic Docetism. It is all the more astonishing that the expectation of a Millennial Kingdom of peace on earth (Rev. 20:1-6) was not advocated in the same realistic way.
Theologians such as Justin Martyr, Irenaeus of Lyons, and Tertullian did openly teach chiliasm. However, there was early criticism of an overly literal interpretation of the Book of Revelation and the Prophets of the First Testament. Justin rejected the "judaistic" literary reading and opted for an allegorical interpretation.
Augustine offers in his work De civitate Dei an ecclesiological domestication of chiliasm, with long-term consequences for Church teaching on eschatology and its expectations regarding the relationship between Church and world politics (see Jan H. Tück in Communio; Nr. 48, pp. 601-615). It is more than logical that in this process the eschatological expectations of the prophets—about the role of Israel in the final stages of salvation history, and the role of Erez Israel and of Jerusalem—were forgotten for a long time.
Since Vatican Council II, the Catholic Church dramatically changed its relationship with the Jews. That opened the Church to a much clearer view of the central role of the Jewish people in salvation history. This confrontation with the Messianic Jewish eschatological expectation has opened the Catholic Church to a more biblical oriented approach to interpreting eschatological promises (see Peter Hocken, The Challenges of the Pentecostal, Charismatic and Messianic Jewish Movements, 117–137).
Catechism of the Catholic Church § 674
The glorious Messiah's coming is suspended at every moment of history until his recognition by "all Israel", for "a hardening has come upon part of Israel" in their "unbelief" toward Jesus. St. Peter says to the Jews of Jerusalem after Pentecost: "Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for establishing all that God spoke by the mouth of his holy prophets from of old." St. Paul echoes him: "For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?" The "full inclusion" of the Jews in the Messiah's salvation, in the wake of "the full number of the Gentiles", will enable the People of God to achieve "the measure of the stature of the fullness of Christ", in which "God may be all in all."
What does this theological statement say?
- Only the acceptance of Jesus as Messiah by a significant majority of the Jews will open the door for the Second Coming of the Lord. Heaven will hold back Jesus until the Jews begin to accept this truth. Our Christian hope depends on what happens to the Jews in this regard.
- The Catechism, citing Romans 11:15 ("For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?"), expects a massive worldwide outpouring of grace after the Jews come to believe that Jesus is truly their Messiah.
- Only after Israel accepts Jesus as her Messiah will the Gentiles, now together with the Jewish believers, be able to come to the fullness of Christ. "Fullness" means the completion and perfection of the Church. Isn't this what Cardinal Ratzinger said—the Church is only complete when this happens?
The appearance of the Messianic movement is an eschatological sign! The sudden growth of the Messianic movement is the beginning of the acceptance of Jesus by His own Jewish people. We must do everything within our power to see the movement grow, deepen, and mature. The unity of Jew and Gentile in the Church, according to Paul and the Catholic Catechism, is crucially important for the "if" and the "how" of the Eschaton.
Relating to the Messianic Jewish Movement in the Right Way
We as Gentile Christians cannot continue church business as usual. God has resurrected the Messianic Community from the dead. They are given to us anew so that the Church may become complete again, as in the days of the Apostles. In order to see the ultimate fruit as soon as possible, we Gentiles must take action with an attitude of urgency and deliberate engagement:
- Welcome the Messianic Jews – After we have annulled all anti-Jewish decrees and every prohibition against Jewish forms of faith in Yeshua, the Messianic Jews need to experience our embrace and welcome. They are desperate, waiting for such an expression of love, especially from the historic Churches. This welcome must be real. This attitude includes: seeking them out in our cities, initiating contact, getting to know them personally, and beginning relationships and friendships with them. We must do this even when we experience some Messianic Jews as fearful, keeping to themselves, or even when they are cold and critical. The wounds of a long anti-Semitic history, which they share with all their non-messianic Jewish relatives, have produced a prejudice toward all Gentile Christians—particularly against members of the historic churches, most of all the Catholic Church.
- Friendship – Reconciliation will only be achieved in an atmosphere of real friendship. There is a need for growing fellowship between Messianic Jews and believers from the churches. Let us reconsider: How did the Jewish part of the Church die out in the fourth century? For Gentile leaders of that day, it was no longer appropriate to have Messianic Jewish friends. Something parallel is happening Many Church leaders think it is shameful to be seen as a friend of Messianic Jews. They do not want to risk their good name among Orthodox Jews and academic theologians of high standing involved in Jewish-Christian dialogue. This is not tolerable! We must offer our friendship—visiting their homes and their meetings, making our homes their homes, making clear that they are our brothers and sisters. Anything less will not be enough! If they cannot trust our friendship, they will isolate themselves again, feel rejected and hurt, and may form a closed and defensive movement. If this happens, it would be a great victory for Satan.
- Recognition – "To honor" is the formal side of "to welcome". There is a need for formal and unambiguous recognition of the movement through official acts and statements. Documents need to be issued—expressing the importance of the Messianic movement as part of the Body of Christ. These documents should strongly emphasize that we Christians see this movement as an integral part of Judaism, remaining authentically Jewish, while at the same time we consider them, according to a "bilateral ecclesiology," to be integrally connected with the Christian Church. Other documents must clearly say to the Jewish world that the churches must not use this movement as a strategic instrument for institutional mission to the Jews.
- Loyalty – However, a public proclamation of this nature will challenge the Christian-Jewish dialogue. The Church will need great wisdom to preserve its relationship with classic Judaism while pursuing fellowship with the Messianic Community. Messianic Jews long for faithful relationships. Loyalty is a fruit of friendship. Church leaders should demonstrate their loyalty to the Messianic Jews, especially when the movement is under attack from both Christian and Jewish opponents. We must not betray our Messianic brothers and sisters again in favor of other relationships, as happened in the first century.
- Acceptance of the potential – We need to communicate our support for the movement and how much potential we see in them—even though the movement is still in an early stage of development. With our prophetic eyes, we should recognize the potential of the "Church of the Jews" that is yet to come in them.
- Acknowledgment of the "Older Brothers" – This acceptance includes another element: to see in them the "Older Brother." "To the Jew first," says the Apostle Paul (Rom 1:16). Does not this first election and calling speak also to their position in the Body of Messiah? Even though the Messianic Jews are coming in as the latest in Church history, their apostolic Messianic ancestors were the first to whom the risen Messiah revealed Himself. What a great mystery! Although for centuries they seemed absent from the visible Church, the authority of the first generation of Jewish apostles somehow still rests on them. Because of this, do they not rightly deserve the "first place" as the "Older Brothers"? This role as the "Older Brother" is not primarily a structural position, but confers on them the honor of contributing a healing ministry to the whole Body. This will have consequences for how the Church will operate in the last days.
- Respect for their autonomy – Gentile Christianity must recognize and support the autonomous existence of the Messianic Movement. No oversight or control over Messianic congregations by a Gentile Church is acceptable. Messianic congregations may be protected under a Gentile umbrella, but they should never be under the complete authority of any Christian denomination. To become the Jewish part of the Church, the Gentiles, in all their care, need to give them the "room" to exercise their God-given priestly role within the Body of Christ. Only through this autonomy will they be able to relate rightly to the different parts of Christianity, and to minister appropriately to their own Jewish people.
- Freedom and space – The Christian churches need to give a great deal of space to the Messianic Movement so that it can freely develop its theological identity and distinct structural forms. Even though we as Gentiles sometimes think we know what would be best for them in their development, it is deeply counterproductive to dominate them with our good intentions. We should offer our theological heritage and our ecclesial and pastoral experiences—but they need to receive from the Holy Spirit directly how to integrate these gifts into their particular calling.
- Transmission of "spiritual treasure" – As Christian churches, we have a lot to offer. There is a collective treasure in the many Gentile Christian traditions which have been preserved—some of which even reflect the Church's Judeo-Christian heritage, long held in trust, awaiting the Messianic Jews to unpack those Jewish treasures. Our offer has to be a free offer—without any pressure on our part.
- Support – The Messianic Movement needs all the support it can get from the historic and independent churches. The more support they receive, the healthier they will be. This also involves financial support, and it seems right and just that—as the Church throughout history often prospered from what was taken away from the Jews by force—the churches in our time should be generous in "giving back."
- Intercession for the leadership – Support must be carried out at all levels, particularly through the ministry of intercession. The leadership of the Messianic Movement is under continuous stress—especially in Israel, where leaders are surrounded by Jewish groups opposed to the movement. Because many of the Messianic leaders are confronted with persistent tensions from both inside and outside the movement, many of them step down or burn out. This pressure can also cause their families to collapse and their congregations to lose their shepherds.
- Discernment of Spirits – This may almost sound as if I am contradicting what I said above about "autonomy" and "freedom." Nevertheless, to support the health of the movement fully, we Gentiles need to discern whether a group is authentic and able to be a partner to us. Pseudo-Messianic sects are more of a problem than a blessing. This kind of hard discernment can be a great support, although it may initially appear to outsiders as inappropriate judgment. Unfortunately, too many false sects exist, creating criticism that unfairly targets legitimate communities. Such sectarian groups often consist of very few Jewish members and masses of Israel-focused Gentiles who claim or imitate Jewish ancestry. Such groups operate with a shallow theological foundation, focusing on Jewish folklore and sometimes even on legalistic Torah observance. These groups bring a lot of confusion within Christianity and undermine the real Messianic Movement through their misleading witness.
- Advocacy within the Gentile world –The truth of the return of the Messianic Community needs to be proclaimed and affirmed within the Gentile world. There is a need for theologians and Church leaders to become advocates for the movement—particularly within the Arab Christian communities, where such advocacy may carry unique weight and significance.
The Work of the Holy Spirit
The phenomenon of the Messianic movement should not be seen in isolation. There have been four surprises of the Holy Spirit in the last century: without any precedent in Christian history, the Holy Spirit was poured out upon the faithful.
- It began with the Pentecostal revival in the early days of the 1900s.
- It was followed by the Neo-Pentecostal outpouring over parts of the historic churches with Reformation background. Around 550 million Christians were involved in this largest revival of all Christian history.
- In 1967, the Pentecostal movement finally reached into the Catholic Church. What followed was the most dramatic Church renewal. Around 120 million Catholics were touched by it in the last 50 years. The Charismatic movement brought new elements into the life of those who joined: a new dimension of prayer and intimacy with God through the baptism in the Holy Spirit; a rediscovering of the "supernatural" charisms of the apostolic age; a greater openness for signs and wonders within the daily realities of life; a deeper understanding of the Scriptures; a passion for evangelism; a hunger for discipleship and for living in radical "committed communities"; an ecumenical desire; and last but not least, a new eschatological hope.
- It is not an accident that the Messianic movement also saw the beginning of its sudden, extraordinary surge of growth at the end of the 1960s.
These four surprises of the Spirit are interrelated. A large part of the Messianic movement shares in this Charismatic experience and spirituality. All of the Charismatic experiences have significantly impacted the growth of the movement. Particularly, the very concrete eschatological hope of Messianic Jews—for the fulfillment of all Old-Testament prophecies—is an integral part of the Charismatic experience. Charismatic spirituality allows for an expectation of the impossible: even the hope for a full maturing of the movement and a final unity between the Jewish and Gentile parts of the Church, according to the "One New Man" vision of Ephesians 2.
In May of 2017, Pope Francis invited 50,000 delegates of the Catholic Charismatic Renewal movement from all regions of the earth to celebrate the "Golden Jubilee" of the Catholic Charismatic Renewal in Rome. Again, it was not by accident that the Pope insisted on having the main gathering celebrated as an ecumenical event at the historic site honoring the Christian martyrs of the first three centuries—the Circo Massimo. And it was also not an accident that the Pope insisted on having two representatives of the Messianic movement sitting next to him on the platform. He wanted to demonstrate to this celebrating audience how much he considers the Messianic movement a significant factor in the coming renewal of the Church and in preparation for the end times.
