I make no apologies for using racial discrimination by two Christian
so called "Messianic Jewish" missions based in the UK as examples in this
FAQ. I am Jewish and I find even the thought that these two Christian associations
are discriminating against their fellow so called "non-Jewish Christian"
associate members repulsive. However, the information in this FAQ can be
applied generally without hardly changing a word.
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The condemnation of social discrimination is usually motivated by moral or economic considerations or both. People are often impressed by the arbitrary and pointless nature of some forms of discrimination, based as they are on irrational prejudice. This is especially so where the discrimination limits the opportunity for personal growth and fulfilment. In cases such as age discrimination, the obvious financial hardship caused to the victim along with the loss of experience, skill and resources to society is clear to most thinking individuals.
Thus the sort of discrimination addressed by this site is that which directly denies an individual access to services, housing, education, and membership of certain types of private clubs and associations on the grounds of "race", ethnicity, ethnic origins, nationality (including citizenship), national origins, skin colour, religion and age.
This site also addresses cases such as the foregoing but based on unjustified
indirect discrimination. If you do not know the difference between direct
and indirect discrimination see: Why direct & indirect
discrimination?
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Such establishments as universities often practice discrimination in the selection of their student intake on the grounds of prior educational achievement. Discriminating in favour of persons who have already achieved a certain educational standard is a relevant consideration for an establishment whose student intake hopes to go on to an even higher level of education.
Some universities have discriminated in the selection of their student
intake on the grounds of, for example, "race". Discriminating in favour
of persons of a certain "race" is an irrelevant consideration for an establishment
whose student intake hopes to go on to a higher level of education. In
the context of society generally this discrimination defeats the very educational
purpose of any university that practises it.
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One may apply the "but for" test to the "International Messianic Jewish
Alliance" and the "Messianic Jewish Association of Great Britain".
Would "non-Jewish Christians" be treated more favourably by the IMJA or
the MJAGB "but for" their lack of "Jewish parentage" (i.e. "race")? Considering
that all members of both associations are fellow Christians, but
that "non-Jewish Christians" are discriminated against on racial grounds,
there can be no doubt that they would. Both of these Christian associations
practice direct racial discrimination.
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Setting aside the grounds for discrimination, is the person otherwise qualified for membership of an association or employment or services or whatever?
If I was "black"; "white"; Asian; Muslim; Christian; Jewish;
Pagan; a woman; a man; over 45; under 45 and so on, would I like
being excluded on those or similar grounds from employment; services; housing;
education, etc?
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Both the "International Messianic Jewish Alliance" and the "Messianic Jewish Association of Great Britain" discriminate on racial grounds regarding access to their membership, their leadership (IMJA) and voting rights (MJAGB). Although most so called "non-Jewish Christian" associate members of these associations do not complain (suspicious?), one voiced his concern recently:
"I agree though that their (IMJA & MJAGB - my comment) policies towards people of non-Jewish origin are discriminatory, I am a member and find it personally hurtful. On the other hand if they do not want people like me to officiate in the organisations concerned, whilst I might be willing to help, it lets me off the hook ;-). All the same perhaps with a bit of prayer and dialogue they will one day realise that they are losing a lot of support from sympathetic Christians." Rev. Alan J. Munday, DD, OSL (Shekinah Ministries - UK almunday@minister.com 1 Little Acre, Beckenham, Kent, BR3 3ST, England.
It is not too difficult to see what a Christian mission to the Jews might gain from practising racial discrimination. Mr. Ronald Lewis (a retired United Reformed Church minister) and Executive Secretary of the IMJA made it perfectly clear what this might be when in a 1995 reply to Canon Roy Clements (Anglican - Wakefield, UK) he attempted to justify the IMJA's practice of discriminating racially against certain of its own fellow Christian "non-Jewish" associate members thus,
"We are a fellowship of Jewish believers in Jesus (i.e. 'Christian Jews' - my comment). We offer associate membership to non-Jewish Christians. ... Otherwise we would have the possibility of the organisation being run by non-Jewish Christians and would lose credibility".
No wonder the IMJA's "non-Jewish Christian" associate members do not complain of their treatment by the IMJA as they gain richly from it due to its enhancement of the "Jewish" credibility of their Christian mission to the Jews!
So who are the real victims of the IMJA/MJAGB's policy of racial discrimination? Who stands to gain least from this situation? The simple answer is ordinary Jews and the Jewish community in general.
In my view, the IMJA and the MJAGB are yet further examples of the unfortunate
relationship that has existed between Jews and Christians for millennia.
Two Christian associations, with the aid of a handful of Christian
converts from Judaism, are taking advantage of a loophole in Great Britain's
Race Relations Act 1976 (1) in order to promote their Christian
mission to the Jews by giving it so called "Jewish" credibility. The regular
Jewish community obviously has nothing to gain from this situation, either
in terms of its reputation or its general standing in the wider community.
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So, for example, direct racial discrimination happens when a person is treated less favourably on racial grounds.
Supposing you advertised a post setting a minimum height requirement of 1.75m. No direct sex discrimination takes place because the same minimum height requirement is set for both sexes. However, indirect sex discrimination takes place because a greater proportion of women will be unable to comply with this requirement than men. Now you should be able to understand why indirect discrimination is sometimes also known as statistical discrimination.
Indirect discrimination is sometimes defensible as being objectively
justified (e.g. when persons of a certain skin colour are required to model
makeup designed specifically for the same skin colour).
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