Was Jesus a mainstream or sectarian Jew, as the scholarly consensus tells us? This view—that we must automatically adopt Second Temple Judaism as the paradigm in which to interpret or reconstruct the historical Jesus—is often presented as self-evident, unquestionable, and beyond dispute. However, the promotion of the Jewish Jesus raises serious questions—specifically, whether this consensus is the product of theological and ecumenical agendas. In Judaizing Jesus, noted scholar Robert M. Price challenges this trend and offers a menu of alternative ways of seeing Jesus: Sacred King, Cynic Philosopher, Gnostic Redeemer, and...the Buddha! He concludes by proposing a new theory of Christian origins to explain how and why the first Christians themselves Judaized Jesus.

Historical Jesus research, Jewish or Christian, is marked by the search for origins and authenticity. The various Quests for the Historical Jesus contributed to a crisis of identity within Western Christianity. The result was a move “back to the Jewish roots!” For Jewish scholars it was a means to position Jewry within a dominantly Christian culture. As a consequence, Jews now feel more at ease to relate to Jesus as a Jew. For Walter Homolka the Christian challenge now is to formulate a new Christology: between a Christian exclusivism that denies the universality of God, and a pluralism that endangers the specificity of the Christian understanding of God and the uniqueness of religious traditions, including that of Christianity.

An unexpected fusion of two major western religious traditions, Judaism and Christianity, has been developing in many parts of the world. Contemporary Christian movements are not only adopting Jewish symbols and aesthetics but also promoting Jewish practices, rituals, and lifestyles. Becoming Jewish, Believing in Jesus is the first in-depth ethnography to investigate this growing worldwide religious tendency in the global South. Focusing on an austere "Judaizing Evangelical" variant in Brazil, Carpenedo explores the surprising identification with Jews and Judaism by people with exclusively Charismatic Evangelical backgrounds. Drawing upon extensive fieldwork and socio-cultural analysis, the book analyses the historical, religious, and subjective reasons behind this growing trend in Charismatic Evangelicalism. The emergence of groups that simultaneously embrace Orthodox Jewish rituals and lifestyles and preserve Charismatic Evangelical religious symbols and practices raises serious questions about what it means to be "Jewish" or "Christian" in today's religious landscape. This case study reveals how religious, ethnic, and cultural markers are being mobilized in unpredictable ways within the Charismatic Evangelical movement in much of the global South. The book also considers broader questions regarding contemporary women's attraction to gender-traditional religions. This comprehensive account of how former Charismatic Evangelicals in Brazil are gradually becoming austerely observant "Jews," while continuing to believe in the divinity of Jesus, represents a significant contribution to the study of religious conversion, cultural change, and debates about religious hybridization processes.

The relationship between Judaism and Christianity has been acrimonious throughout most of history. Often confronted with persecution, with arguments of Divine rejection, and with religious practices and beliefs that appeared pagan and even idolatrous to them, most rabbis viewed Christianity negatively. However, quite surprisingly, not all rabbis viewed Christianity in this light. The Renaissance brought about an unprecedented interaction between Jews and Christians that caused many rabbis to reconsider age-old views. The positive aspects of Christianity, at least concerning non-Jews, were increasingly embraced by many rabbis. These reconsiderations set the stage for a new era of engagement and rapprochement between these two religious communities which continues into the present. Judaizing Jesus explores those views and the circumstances that forged them. The Italian rabbis represent one end of the spectrum in Jewish perspectives on Christianity. They represented, one might say, a more generous view of other religious traditions. The Italian rabbis held that Christians and Muslims were monotheists. Concerning Islam, of course, that been regarded as such previously. The attitudes towards Christianity were radical, however. The Italian rabbis held that Christianity observed many of the essential principles of Judaism. As a consequence, Jews were allowed to trade with them. Jews were allowed to socialize with them. While there were always concerns over too much social interaction, Jews could teach Christians the Torah and other Jewish topics. Christians had a share in the World to Come as long as they obeyed the elementary doctrines of their religious traditions. This was because these principles stemmed from the Noachide laws. The Italian models stood in contrast to the more traditional, medieval view towards Christianity. The medieval Jewish view as exclusivist in nature and was greatly drawn from Kabbalistic views to Jewish and non-Jewish identity. That understanding saw non-Jews, Christian or not, as little better than idolaters. Consequently, it was wrong for Jews to interact with them beyond the minimum requirements mandated by the fact that Jews lived amidst them. Jews were prohibited from socializing with them. Teaching them Torah, written or oral lore, was a sin. Non-Jews would not receive a portion in the World to Come. The Western European Jewish experience reflects an acceptance of the general approach of Italian rabbis who experienced the Renaissance, and also lived through the European Enlightenment and ultimately Emancipation. As Gilbert Rosenthal notes, most non-Orthodox American Jews have perhaps unknowingly followed the perspectives crafted by Italian rabbis.

Since Martin Buber in Two Types of Faith acknowledged Jesus as his "great brother," other Jewish writers have sought to ascertain a place for Jesus within the larger context of Jewish history. In the aftermath of the Shoah, specifically in the afflicted consciousness of humanity, Jew and Christian alike began to ask how this tragedy could have happened, especially among and against people of faith. In an effort to assure that such a tragedy never happens again, the focus of some fell upon Jesus, previously the obstacle to reconciliation, but now perceived as the obvious and most viable bridge to span the chasm and assuage the wound of anti-Jewish and anti-Christian sentiments. Still others chose to join and expand the academic quest for the historical Jesus, adding Jewish voices to the effort to explore more rigorously and objectively the figure of Jesus in historical writing. In this unique and illuminating volume, Father Daniel F. Moore presents the historical identity of Jesus through lens of such Jewish scholars as Schalom Ben-Chorin, David Flusser, Geza Vermes, and Jacob Neuser. A useful book for those interesting in ecumenical discourse and Jesus studies.

This bold, fresh look at the historical Jesus and the Jewish roots of Christianity challenges both Jews and Christians to re-examine their understanding of Jesus’ commitment to his Jewish faith. Instead of emphasizing the differences between the two religions, this groundbreaking text explains how the concepts of vicarious atonement, mediation, incarnation, and Trinity are actually rooted in classical Judaism. Using the cutting edge of scholarly research, Rabbi Zaslow dispels the myths of disparity between Christianity and Judaism without diluting the unique features of each faith. Jesus: First Century Rabbi is a breath of fresh air for Christians and Jews who want to strengthen and deepen their own faith traditions.

Although the roots of Christianity run deep into Hebrew soil, many Christians remain regrettably uninformed about the rich Jewish heritage of the church. Our Father Abraham delineates the vital link between Judaism and Christianity, exemplified by the common ancestry of the two faiths traceable back to Abraham. Marvin Wilson calls Christians to reexamine their Semitic heritage to regain a more authentically biblical understanding of what they believe and practice. Wilson, a trusted voice among both Jews and Christians, speaks to both past and present, first developing a historical perspective on the Jewish origins of the church and then discussing how the church can become more attuned to the Hebraic mindset of Scripture. Drawing from his own extensive experience, he also offers valuable practical guidance for salutary interaction between Christians and Jews. Discussion questions at the end of each chapter make this book especially suitable for use in groups—Christian, Jewish, or interfaith—as readers strive to make sense of their own faith in connection with the other. The second edition of Our Father Abraham features a new preface, an expanded bibliography of recent relevant works, and two new chapters: one that discusses Jewish-Christian relations after the Holocaust and another that reflects on Wilson’s own fifty-plus-year career as an evangelical Christian deeply committed to interfaith dialogue. As Christians and Jews feel a growing need for mutual support in an increasingly secular Western world, Wilson’s widely acclaimed book will offer encouragement and wise guidance toward this worthy end.