Searching Her Own Mystery
Nostra Aetate, the Jewish People, and the Identity of the Church
The Second Vatican Council’s Declaration on the Relation of the Church to Non-Christian Religions (Nostra Aetate) transformed the Catholic view of the Jewish people and the Jewish religious tradition. Asserting that the Church discovers her link to the “stock of Abraham” when “searching her own mystery,” this document intimated that the mystery of Israel is inseparable from the mystery of the Church. As interlocking mysteries, each community requires the other in order to understand itself.
In Searching Her Own Mystery, noted Messianic Jewish theologian Mark S. Kinzer argues that the Church has yet to explore adequately the implications of Nostra Aetate for Christian self-understanding. The new Catholic teaching concerning Israel must eventually result in fresh perspectives on the entire range of Christian theology, including Christology, ecclesiology, and the theology of the sacraments. To this end, Kinzer proposes an Israel-ecclesiology rooted in Israel-Christology in which a restored ecclesia ex circumcisione—the “church from the
circumcision”—assumes a crucial role as a sacramental sign of the Church’s bond with the Jewish people and genealogical-Israel’s irrevocable election.
The 5th century basilica of Santa Sabina in Rome
contains a dedicatory inscription written in Latin,
and may be translated as follows:
"When Celestinus held the highest apostolic
throne and shone forth gloriously as the foremost
bishop of the whole world, a presbyter of the city,
Illyrian by birth, named Peter and worthy of that
great name, established this building at which
you look in wonder. From his earliest years he
was brought up in the hall of Christ - rich to the
poor, poor to himself, one who shunned the good
things of life on earth and deserved to hope for
the life to come".
Most importantly, the mosaic inscription is flanked by personifications of the 'Church of the Circumcision', i.e., Jewish Christians on the left, and the Church of the Gentiles on the right.
Endorsements & Reviews
[Kinzer's] "positioning and skill in identifying and exploring the common ground between Judaism and Roman Catholicism through the lens of Messianic Judaism is unique, and he has used it for good. The book will raise public awareness of Catholic-Messianic Jewish dialogue and is sure to be a landmark in its furtherance."
--Book review by David Woods, Messiah Journal #121, Fall 2015/5776 Edition
South African Theological Seminary, Undergraduate School, Biblical Studies & Theology, Faculty Member
"I highly recommend this book, which arose out of Mark's long interaction with Roman Catholic leaders and teachers, but has major ramifications even beyond the Catholic Church. My blog just touches on one aspect of Mark's work... but it might serve as a good introduction [to this book for a Messianic Jewish audience]."
--Blog post by Rabbi Rus Resnick, "Two Chosen Peoples?"
Author and Executive Director of the Union of Messianic Jewish Congregations
"Rabbi Kinzer defines four major changes evoked by Nostra Aetate in its long paragraph on the Jews and Judaism...
Kinzer’s book goes on to deepen an understanding of the theological challenges that result from Nostra Aetate, examining ecclesiology, the sacraments of priesthood, baptism and Eucharist and challenging the Church and the Jewish people to pursue an understanding of sacramental presence that brings them ever closer together. The book includes fascinating sections on Kinzer’s own spiritual journey and the ongoing dialogue between Messianic Jews and Catholics."
--Book review by Fr. David Neuhaus, "New Book: Messianic Jewish perspective on Nostra Aetate,"
Saint James Vicariate For Hebrew Speaking Catholics in Israel
"The implications of Nostra Aetate lay dormant for a decade or so until the Pontificate of John Paul II. Since then, Catholic thinkers have begun to probe more deeply how the mystery of Israel is related to that of the Church. Mark Kinzer has thought long and hard about these issues and the reader will be the beneficiary of his learning on this important issue."
--Gary A. Anderson, Hesburgh Professor of Catholic Theology, University of Notre Dame, Indiana
"This is another beautifully written and powerful theological work from leading Messianic Jewish theologian Mark Kinzer. Kinzer, who is not a Catholic but whose life has been marked by rich dialogue with Catholics, urges the Catholic Church to open up explicitly Jewish ecclesial environments for Torah-observant Messianic Jews within the Catholic Church. While I differ from him in significant ways, I agree with him that Catholics must attend ever more deeply to the implications of God's covenantal election of the Jewish people and to the enduring spiritual value, in God's plan, of the Jewish people's observance of the Torah."
--Matthew Levering, Perry Family Foundation Professor of Theology, Mundelein Seminary, Mundelein, Illinois
"Mark Kinzer has written a deeply thought-provoking and significant book on furthering the communion between Messianic Jews and the Catholic Church. He presents clearly and creatively his scriptural and theological arguments, and the interweaving of his personal pilgrimage to faith in Jesus. His subsequent journey in that faith adds poignancy and eloquence to his theological project. The theological academy, and especially the Catholic scholars within it, ought seriously to engage this book, and Catholic bishops ought to read it with a sympathetic eye and a discerning spirit."
--Thomas G. Weinandy, Dominican House of Studies, Washington, DC
Author Q & A
QUESTION: Why are you, a Messianic Jew, interested in Catholicism?
As I describe in the second chapter of Searching Her Own Mystery, soon after embracing faith in Jesus I became a member of an interdenominational charismatic community founded by Roman Catholics. The main leaders of this group were all Catholic, and the community itself was widely viewed as the international center of the Catholic Charismatic Renewal. I lived as part of this community for over twenty years, and eventually became one of its leaders.
I never experienced any pressure in this environment to become Catholic, but I did learn much about Catholic thought and life, and developed an appreciation for the Church and its rich tradition. In fact, living in a largely Catholic setting helped me to grow in my love for Judaism. The Catholic emphasis on community, on the continuity of a people through history, and on liturgical life enabled me to see the value of aspects of my own tradition which I had rejected in my earlier years.
I am deeply grateful to Catholic friends and mentors who supported me in my own journey as a Messianic Jew. They were nurtured by their tradition, and they in turn helped me to find my place within my own.
QUESTION: What motivated you to write this book?
In 2000 Fr. Georges Cottier (now a Cardinal)—Theologian of the Papal Household under Pope John Paul II—invited seven Messianic Jewish leaders from Israel and the Diaspora to join him and a collection of Catholic leaders in the formation of a Catholic—Messianic Jewish dialogue group. My work as a Messianic Jewish theologian and my twenty-plus years of experience in Catholic settings made me a natural fit for this group, and I was honored to receive the invitation. We have met annually since the year 2000, rotating our location between Rome and Jerusalem.
Over those fourteen years I have had the opportunity to present several papers, addressing topics central to Catholic doctrine from a Messianic Jewish perspective. These papers received a warm reception from the Catholic participants in the dialogue group. At a certain point Fr. Jean-Miguel Garrigues, the leading Catholic theologian in the dialogue, pulled me aside and said, “Mark, these papers you have delivered over the years convey a single coherent message. You really should put them together in a book.”
Fr. Jean-Miguel—a prominent theologian in France and part of the theological team that drafted the new Catholic Catechism—thought that what I had written would be of value for the whole Catholic world. I could not be a good judge of such a matter, but it seemed right to take his word for it. Fr. Jean-Miguel’s recommendation provided the impetus for beginning the work on this book. I have added much new material, and have substantially revised all of the papers that were originally delivered in the setting of the dialogue group. However, the main content of the book derives from the lively discussions of that group, and I am thankful to all its members who provided such a hospitable setting for the conception and birth of these ideas.
QUESTION: The Foreword to your book is written by Christoph Cardinal Schönborn, Archbishop of Vienna. The Cardinal is well-known as a close disciple and intimate friend of Pope Benedict XVI who was entrusted by (then) Cardinal Ratzinger with primary responsibility for editing the Catholic Catechism. How were you able to persuade such an eminent figure to contribute to your work?
For the past seven years Cardinal Schönborn has taken overall responsibility for the Catholic team in our Dialogue Group. However, his involvement with Messianic Jews began much earlier. Already in the late 1990’s Cardinal Ratzinger had asked Cardinal Schönborn to take special concern (albeit in an informal manner) for the relationship between the Catholic Church and Messianic Jews.
It has been a tremendous privilege to get to know the Cardinal. He is an extraordinary human being – kind, humble, prayerful, and unostentatiously brilliant.
As I already mentioned, much of the material in this book was first presented at the Dialogue Group, in the presence of the Cardinal. His response to the original papers was extremely encouraging, and gave me hope that perhaps my work might find a receptive audience among some Catholics.
QUESTION: Catholics have been at the forefront of engagement with Jews and Judaism since Vatican II. Yet, you seem to think that something has been missed by Catholics in the process. What do you think is lacking?
In one of the early years of our dialogue group I visited an excellent Catholic book store near St. Peters Basilica. I recall finding a few books there that dealt directly with Nostra Aetate, Judaism. and the Jewish people. From what I could determine from a brief perusal, these books seemed sound enough. However, when I turned to volumes dealing with other theological themes, such as Christology, ecclesiology, or sacraments, Judaism and the Jewish people were nowhere to be found.
This struck me as odd. If Nostra Aetate is taken seriously, then the significance of the Jewish people cannot be viewed as a discrete compartmentalized topic with no implications for the overall framework of theology and all its multifarious contents. The mystery of the Church and the mystery of Israel are so intertwined that each is inexplicable without the other. If that is true, and Nostra Aetate seems to suggest that it is, then Catholic theology has many gaps that need to be filled.
My book does not fill all those gaps. However, it tries to fill some of them. In this volume I offer reflections on Christology, ecclesiology, the apostolic role, baptism, the Eucharist, and sacramentality in general—all from a Jewish perspective. I hope that my modest efforts might stir others to take up the same task.
There is also one glaring omission in Catholic teaching that touches directly upon Jews and Judaism: I speak here of the status and way of life of Jewish Catholics, and of baptized Jews in general. Dialogue with Messianic Jews will bring this topic to the surface very quickly! As might be expected, this issue plays a major role in my book. However, it is worth noting that I do not treat it as a topic in itself, but instead see it as inseparable from the other areas I examine, such as Christology, ecclesiology, and the sacraments.
QUESTION: Is your book of any relevance to Christians from Protestant and Orthodox traditions?
Nostra Aetate has been widely acclaimed and accepted among Christians of various denominations. The ecclesiology of Vatican II, as expressed especially in the document Lumen Gentium (discussed extensively in my book), has also won widespread appreciation. My book builds upon those two fundamental documents, and also on the teaching of St. John Paul II and Cardinal Lustiger which likewise deserves attention by those outside the boundaries of the Catholic world. However, the main substance of my book consists of biblical exegesis which aims to show how Nostra Aetate opens new avenues in our reading of the sacred text. This material should be of as much interest to Protestant and Orthodox Christians as it is to Catholics.
In the process of engaging theologically with Catholicism, I have come to the conclusion that a Messianic Jewish perspective might actually help Catholics and Protestants find common ground. Ecumenical dialogue on contentious theological issues has shown greatest progress when the parties are able to rediscover and re-conceptualize the biblical roots they share in common. Since those roots are Jewish, the presence of a Messianic Jewish voice in the conversation may assist the contending sides in their quest to find new points of convergence.
So – perhaps my book will enable some non-Catholic Christians to better understand and appreciate
QUESTION: Your 2005 book, Postmissionary Messianic Judaism (PMJ), provoked lively discussion among Christians and Messianic Jews regarding the role of the Torah for Jewish disciples of Jesus and their need for Jewish corporate environments in order to express, preserve, and transmit Jewish identity. How do the concerns of this new volume relate to those found in PMJ?
The basic thesis of both books is the same – namely, the contention that the identity of the Church is inextricably bound to the identity of the Jewish people. Both books also develop this idea by reflecting on the role of Jewish disciples of Jesus within the Body of Christ and among the Jewish people.
That being said, the differences between the two volumes are also noteworthy. First, and most obviously, PMJ was directed to a general Christian audience whereas Searching Her Own Mystery (SHM) addresses the particular concerns of the Catholic Church.
Second, PMJ focused directly on the role of Jewish disciples of Jesus, and offered an elaborate argument for why it was essential for them to have their own ecclesial space. In contrast, SHM gives its attention to a wider set of theological topics (such as baptism, Eucharist, and priesthood), while seeking to show how the existence of the ecclesia ex circumcisione (a “church from/of the Jews”) sheds light on those topics.
Third, in PMJ I argued that the basic practices of Jewish life that are founded on the commandments of the Torah – such as circumcision, the Sabbath, the cycle of holidays, and the dietary laws – remained as covenantal responsibilities for Jewish disciples of Jesus. However, I did not attempt to offer a theological explanation of this fact (beyond the pragmatic value of these practices in preserving Jewish identity). In SHM, however, I try to take the argument a step further by drawing upon Catholic sacramental teaching in order to explore the significance of Jewish religious life.
Fourth and finally, in PMJ I proposed that Messianic Jewish congregational life should be the normative ecclesial pattern for Jewish disciples of Jesus. I still hold this as an ideal, but over the past decade I have come to recognize the need for greater flexibility and diversity in the ways Jewish disciples of Jesus express their membership in both the Jewish people and the Body of Christ. Thus, in SHM I do not aim to persuade Jewish Catholics to leave their Church, but instead urge them to pursue a distinctively Jewish corporate life within their existing ecclesial context. In this volume I also aim to persuade other Catholics that this would be a blessing for them and for the entire People of God.
QUESTION: What response do you expect to this volume from the wider Jewish world?
Of course, I do not anticipate my book becoming a best-seller in the Jewish community! However, there are a number of Jews who perceive the importance of the relationship between the Catholic Church and the Jewish people, and some of them might take an interest in what I am writing.
Much of what I say in Searching Her Own Mystery will strike mainstream Jewish readers as strange. For example, I argue in SHM that Catholics should see the daily regimen of Jewish prayer as intrinsically related to the Eucharist. When Jews pray the Amidah (the basic unit of Jewish petitionary prayer recited three times daily), their prayer is joined to the eucharistic prayer of the Church and as such is presented to God by Christ in the heavenly sanctuary.
Now, of course, observant Jews who do not believe that Jesus is the Messiah could never understand their prayer in this way. To some, my theological interpretation of the Amidah may be offensive. To others, it might merely seem an alien intrusion. However, if they pay close attention to my exposition, they will realize that the Eucharist and the Amidah are in fact closely related, at least on the historical level. The Eucharist is not a foreign rite of pagan origin, but an inherently Jewish practice. To interpret these two practices in light of one another is not as strange as first appears.
I would hope that my Jewish readers will see and acknowledge the value of Catholics understanding the Eucharist in this manner, even if they as Jews would never understand their own prayer in the same way. Catholics who adopt the approach I advocate will have a much higher estimation of the importance of Jewish prayer, and of traditional Jewish observance in general. All Jews – even those who are not themselves observant – should be able to recognize this as a good thing.
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In the first week of my sophomore year at the University of Michigan I attended a charismatic prayer meeting of an ecumenical Christian community called “The Word of God.” These prayer meetings had begun four years earlier, but the community itself had only formed one year before I first walked into the St. Thomas Parish social hall. Yet, to me—nineteen years old, with little experience and less knowledge of Christian institutions—this group of over 500 appeared to be as solidly established as the turn-of-the-century Catholic sanctuary to which the social hall was attached.
The group had been founded by four Catholic laymen—Steve Clark, Ralph Martin, Jim Cavnar, and Gerry Rauch—who had met as students at Notre Dame, and who had moved to Ann Arbor in 1967 to launch an evangelistic outreach to students. In that same year they were among the first group of Catholics to experience a Pentecostal awakening (which they called “being baptized in the Spirit”). Energized by this transformative encounter with God, their prayer meetings grew from just ten participants to over one-hundred in four months. The Catholic Charismatic Renewal, born among them and their network of friends across the country, grew nationally and internationally at a similar pace. Ann Arbor became the Jerusalem of this movement, the symbol and institutional center for its diverse and widespread constituency.
It is difficult to imagine that either the Word of God in Ann Arbor or the Catholic Charismatic Renewal around the world would have emerged in the late 1960’s apart from the Second Vatican Council which had concluded only a couple of years earlier. In many Catholic settings the years immediately following the Council brought chaos, confusion, and bizarre forms of experimentation. While the Catholic Charismatic Renewal was not totally immune to such phenomena, to a great extent it embodied and manifested the love of scripture, creative engagement with tradition, and Christ-centered openness to the Spirit which were hallmarks of the Council. The Word of God in Ann Arbor had all of this, along with a renewed consciousness of what it meant to be part of the Body of Christ and the People of God—a consciousness central to the ecclesiology enunciated so powerfully in Lumen Gentium. Here one could find capable lay leadership, a commitment to ecumenical engagement, and a fervent dedication to living and proclaiming the good news. In Ann Arbor, at least, and in the international movement which looked to this city as its capital, the Second Vatican Council was alive and well.
I felt much ambivalence in my first two years of participation in The Word of God. On the one hand, I could not deny the vivid sense of the presence of God when the community gathered for worship. I respected its leaders, and drew much personal support from the other student members who lived in my university residence hall. It was also exciting to live in the hub of an international movement, with a sense that the world was watching. On the other hand, as a Jew and a non-Catholic, I felt like a stranger in a strange land. Two-thirds of the community membership, and virtually all of its leaders, were Roman Catholic. Our main community meetings were held in Catholic buildings; priests in clerical garb and nuns in habits were often present, and sometimes addressed the group; weekly folk-masses were held in the lounge of our residence hall, and the midnight mass at the Catholic student center was an unofficial community event. We hosted Catholic visitors—or, perhaps more accurately, pilgrims—from all over the world, and organized and staffed Catholic Charismatic conferences which were held in Ann Arbor and elsewhere. I appreciated much of what I was learning about Catholicism, but this seemed to be too much of a good thing. I was overwhelmed, and as a Jew I felt near to cultural suffocation.
I survived the shock—and then began to flourish.
Video Q & A
Q2: What led me to write
Searching Her Own Mystery?
Q1: Why am I, a Messianic Jewish theologian, interested in Catholicism?
Q3: What has the dialogue group of Catholics and Messianic Jews accomplished these past fourteen years?
Q4: What need in Catholic life and theology am I seeking to address through this book?
Q5: Why is Messianic Judaism relevant to the meaning and implications of Nostra Aetate?
Q6: How is Messianic Judaism related to the Church’s “purification of memory”?
Q7: What role did the “Jewish Cardinal” (Cardinal Lustiger, late Archbishop of Paris) play in your Dialogue Group and in the writing of your book?
Q8: Will this book be of interest to Christians who are not Catholic?
Q9: Will this book be of interest to Jews who are not Messianic?
Al Kresta hosts a radio show called "Kresta in the Afternoon" which is nationally syndicated by Ave Maria Radio. His show is a daily conversation which looks at all of life through the lens of Scripture and the teaching tradition of the Catholic Church. On June 9, 2015, Al's interview with Rabbi Dr. Mark S. Kinzer about his life and the book, Searching Her Own Mystery was aired.
June 9, 2015 - Interview with Mark Kinzer
Peter Herbeck, Vice President and Director of Missions for Renewal Ministries, hosts a radio show called "Fire on the Earth" which is nationally syndicated by Ave Maria Radio. This daily show provides a compelling look at the new evangelization through inspiring teachings, interviews and testimonies. Peter helps listeners respond personally to what the Holy Spirit is saying in our time.
Peter interviewed Rabbi Dr. Mark S. Kinzer about his life and the book, Searching Her Own Mystery. The interview was aired during his shows on June 22 through June 26, 2015.
June 22, 2015 - Coming to Faith in Jesus
June 23, 2015 - Encountering Catholicism
June 24, 2015 - Catholic Messianic Jewish Dialogue
June 25, 2015 - Nostra Aetate
June 26, 2015 - Searching Her Own Mystery
Rabbi Mark Kinzer sat down with his publisher, Wipf and Stock, and explained his role in Messianic Jewish - Roman Catholic relations and how his book "Searching Her Own Mystery: Nostra Aetate, the Jewish People, and the Identity of the Church" resulted from those dialogues.
Articles about the Book
Messianic Jews and the Catholic Church: Reflections on the Ecclesiology of Mark S. Kinzer
If the Church were to reject Israel, she would be guilty of rejecting her own mother.
Searching Her Own Mystery Together: A Response to Roch Kereszty
The Church is the continuation of Israel, and the eschatological change Israel experiences in the process is a renewal rather than a termination of its covenant-identity.
Rejoinder to Mark S. Kinzer
The Torah of the New Testament is the very person of Christ whom we can follow only by the power of the Holy Spirit.
Scrutant Son Propre Mystère
Mark S. Kinzer est rabbin de la Congrégation Zero Avraham, à Ann Harbor dans le Michigan (U.S), et Président émérite du Messianic Jewish Theological Institute. II est l'auteur de Postmissionary Messianic judaism (2005) et d'Israel's Messiah and the People of God (2011).
Scrutant Son Propre Mystère:
Nostra Aetate, le peuple juif, et l´identité de l´Eglise
Broché – 11 mai 2016
de Mark Kinzer (Auteur), Christoph Schönborn (Préface)
Peu de chrétiens connaissent le Judaïsme Messianique. Le présent ouvrage leur fera découvrir que les juifs de cette mouvance non seulement croient au Christ en tant que Messie et Fils de Dieu, mais partagent l'essentiel de la foi chrétienne, tout en lui ouvrant des horizons théologiques et spirituels insoupçonnés. Selon le cardinal Schönborn, qui préface ce livre, Mark Kinzer est un « théologien majeur, dont l'oeuvre mérite l'attention sérieuse du monde catholique ». Ses réflexions théologiques novatrices témoignent de sa maîtrise de la théologie catholique et de sa connaissance intime de la « mystérieuse réalité commune qui mène le Judaïsme et le Christianisme à une unité spirituelle plus profonde que la diversité de leurs institutions religieuses », Parmi les pistes fécondes ouvertes par l'auteur pour une (re)découverte de leurs richesses doctrinales et spirituelles respectives, on notera le développement suivant. Remarquant que Nostra Aetate « refusait de voir l'Église et le peuple juif comme deux communautés [...] poursuivant leur parcours historique sur des voies parallèles mais séparées », et après avoir passé en revue les différentes propositions théologiques chrétiennes qu'il juge insuffisantes pour remédier à cette situation, Kinzer écrit : « La relation d'inhabitation mutuelle qu'a Jésus avec les deux communautés [juive et chrétienne] crée le "lien spirituel" qui unit l'une à l'autre, [...] Dans cette ecclésiologie [...] les disciples juifs de Jésus ont un rôle unique. Si nous assumons notre judéité comme une vocation spirituelle, si nous nous identifions avec le peuple juif autant qu'avec l'ecclesia [chrétienne], et nous efforçons de vivre de manière typiquement juive notre condition de disciple éclairé par la tradition religieuse juive, alors nous devenons un signe sacramentel du lien spirituel qui unit l'ecclesia à l'Israël-généologique [juifs de naissance].
Il mistero di Israele e della Chiesa
Disponibile in formato Kindle
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Editore: Fede & Cultura
Autore: Mark S.Kinzer
Prefazione: Card. Christoph Schönborn
Sottotitolo: La dichiarazione Nostra Aetate e un destino comune
eBook ISBN: 978-88-6409-702-2
Data di pubblicazione: Aprile 2019
In poche parole: I possibili esiti del dialogo tra popolo d’Israele e Chiesa cattolica secondo la visione di uno dei principali esponenti dell’ebraismo messianico contemporaneo.
La dichiarazione Nostra Aetatesui rapporti tra la Chiesa cattolica e le religioni non-cristiane ha cambiato radicalmente la visione cattolica dell’ebraismo: ricordando “il vincolo con cui il popolo del Nuovo Testamento è spiritualmente legato con la stirpe di Abramo” e il “grande patrimonio spirituale comune ai cristiani e agli ebrei”, la Chiesa cattolica ha affermato che il mistero di Israele è inseparabile dal mistero della Chiesa. Come misteri intrecciati, ognuna delle due parti richiede la presenza dell’altra per comprendere se stessa, pur nella diversità delle rispettive istituzioni. In questo libro il teologo ebreo messianico Mark S. Kinzer sostiene che il cammino intrapreso con Nostra Aetatedebba ancora essere adeguatamente esplorato in tutte le sue implicazioni: l’insegnamento cattolico riguardante Israele dovrebbe produrre nuove prospettive sull'intera gamma della teologia cristiana, inclusa la cristologia, l'ecclesiologia e i sacramenti.
Zgłębiając własną tajemnicę
Kościół w żydowskiej myśli mesjańskiej
Wieczorem, 6 grudnia 2017 r. w Sali Włoskiej krakowskiego Klasztoru Franciszkanów odbyło się spotkanie zatytułowane „Odkrywając tajemnicę Kościoła. Dialog chrześcijańsko-mesjański”. Gościem specjalnym był mesjański rabin, dr Marek Kinzer, autor książki „Zgłębiając własną tajemnicę. Kościół w żydowskiej myśli mesjańskiej”, która właśnie ukazała się na polskim rynku wydawniczym nakładem franciszkańskiego wydawnictwa Bratni Zew.
Zgłębiając własną tajemnicę
Kościół w żydowskiej myśli mesjańskiej
Autor: Mark Kinzer
Tłumacz: Monika Bartosik
Wydawca: Wydawnictwo Franciszkanów Bratni Zew
Rok wydania: 2017
Liczba stron: 360
Autor z ogromnym szacunkiem i wdzięcznością zwraca się do członków Kościoła, szczególnie katolików, którym – jak sam twierdzi – zawdzięcza odkrycie własnej tożsamości. Jako punkt wyjścia traktując dokumenty Soboru Watykańskiego II, prowadzi czytelnika przez swoją historię i odkrywa przed nim jednocześnie historię Narodu Wybranego.
To pierwsza na polskim rynku wydawniczym książka rabina mesjańskiego, który będąc całe swoje życie blisko Kościoła, tłumaczy rolę Narodu Wybranego we wspólnocie wierzących w Chrystusa.
Czy odrzucenie Syna Bożego przez Żydów sprawiło, że Bóg Ojciec odrzucił Naród Wybrany? Czy Nowe Przymierze przekreśliło to Stare? I gdzie miejsce tych spośród ludu Izraela, którzy poznali Mesjasza i przyjęli Go? Na te i wiele innych pytań w swojej książce odpowiada teolog, mesjański rabin, Mark Kinzer.