2.3.5 Summary

Non-charismatic synagogal type groups' physical arrangements differ from any church and are much the same as in any orthodox synagogue. Obvious differences with orthodox synagogues are, the absence of means that divide men and women in worship services, the use of the New Testament and artwork with pictures of humans. Also type ℷ (gimel) congregations display the already mentioned calligraphy at a dominant place in the worship room. Ritual artefacts to celebrate Sabbath and other Jewish holidays can be found in the homes. Male believers can but need not use a skull cap and prayer shawl as circumstances require, and phylacteries during weekday prayers.

The Interaction with the Supernatural within non-charismatic synagogal type groups appears initially revelatory, yet of a more cognitive, intellectual kind. Believers testify that they discovered, or that God revealed to them, Jesus as Messiah of the Jews. Experience of forgiving of sin can precede or follow this crucial insight. Further on, the mode of religious construction is intensely exploratory, due to the emphasis on the study of Thora to understand God, his ways and intents, of Jewish religious literature, of the New Testament and its Jewish roots. The close personal and institutional link with the Messianic Midrasha intensifies the intellectual exploratory mode. Supernatural revelatory experiences are sceptically watched and not allowed to be practised in public meetings. While type ℵ (aleph) and ℶ (beth) congregations would expect its members to have faith in Jesus, type ℷ (gimel) members are expected to be faithful to him.

The internal social structure of non-charismatic synagogal type groups appears hierarchical at first sight. Founders are religious specialists, at least theologically highly educated, possibly also rabbinical. Yet since they suffered rejection by Christian authorities themselves, they appear inclined to listen carefully to what members voice in any given situation. Accordingly, the formal hierarchy appears considerably balanced by informal inclusiveness of the laity. The leader and a few elders care for the teaching, counselling, spiritual assistance and training, deacons for the physical and social needs. Admired and respected leaders get lovingly teased in the public by their assistants and members. The structural participation of members in the synagogal service requires the leadership also informally to keep an eye on the specific life situations of members. While women are not welcome to teaching in the public or to read from the Torah, they participate in prayer and singing in the synagogue, and develop a variety of activities in less formal meetings and privately. While the formal orthodox synagogue setup obviously is hierarchical, the informal relationships allow and display considerable inclusive interaction. The social interaction with other groups depends on the role charismatic exercise plays there, and on the financial, personal, and cultural dependency on foreign Christian missions or churches. Occasionally relationships with ecclesiastic type congregations and leaders can enter obvious states of conflict. Various ecclesiastic leaders appear considerably reserved regarding the synagogal-rabbinical expression of faith in Jesus.

The mode of religious construction of the external social interaction with Christian bodies appears cooperating at large, in spite of sometimes harsh criticism of Christian tradition and inconsistency with Scripture. Churches, missions and Messianic Jewish bodies from abroad supply moral and material backing for various type ℷ (gimel) enterprises. The relationship to Orthodox Judaism appears ambiguous, as they can be either excellent, open and warm, or outright hostile. While some Orthodox apparently can tolerate or even accept type ℷ (gimel) leaders and congregations almost as equals, others again feel very threatened and would like to destroy these groups by any means available. At instances of lasting attacks and threats, the police protected leaders and members as it found it necessary.