Review Of Dauermann, “Converging Destinies” -- By: David B. Woods

Journal: Conspectus
Volume: CONSPECTUS 24:1 (Sep 2017)
Article: Review Of Dauermann, “Converging Destinies”
Author: David B. Woods

Review Of Dauermann, “Converging Destinies”

David B. Woods1

Dauermann S 2017. Converging Destinies: Jews, Christians, and the Mission of God. Eugene: Cascade Books.

1. Background Of The Author

Anyone familiar with the development of modern Messianic Judaism will be acquainted with the name of Stuart Dauermann. Founder of the Hashivenu think tank and early pioneer of Messianic Jewish worship, Dauermann is among small group of leaders who charted an unknown landscape—the theology and praxis of Jews who believe Jesus (or Yeshua, his Hebrew name, as Dauermann naturally calls him). Dauermann holds a PhD from Fuller Theological Seminary and has authored several books from a Messianic Jewish perspective.2

2. Purpose And Approach

The author sets out to call Jewish and Christian communities (with Messianic Jews among them) to help one-another serve their respective calling in the mission of God, who will eventually bring their destinies to convergence. Dauermann’s thesis is that God’s love for the people of Israel (the Jewish people, not another ‘Israel’) is everlasting. After spelling this out clearly in the first chapter, he reviews historical developments, first in Western Christian theology and then in Judaism, to establish ‘how we got here.’ This continues into an exploration of ‘where we are going,’ building on both Protestant and Catholic progress plus models of Jewish and Christian destinies, to propose a new model. The author then explores his model’s missiological implications and concerns, and situates his proposal in relation to a bilateral ecclesiology. Finally, he provides advice and cautions for Messianic Jews working towards the convergence of Jewish and Christian destinies.

3. Structure

3.1. Prologue

The Prologue begins with Dauermann’s conviction that each Jewish and Christian community has elements which God would affirm and others which he would rebuke. Therefore, the author promotes a relationship between these communities ‘characterized by a proleptic openness to divine reassurance and rebuke’; despite historical conflict, they should be willing to serve together toward an eschatological vision of reconciliation and renewal (p. 1).

Dauermann presents himself as one who dwells in the margins; as a believer, he is somewhat unacceptable to his own Jewish community; as

a Messianic Jew who upholds Torah, he is frowned upon by many in...

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