The desire to consider Jesus from the perspective of Judaism may arise for various reasons. I have recently returned from New York City, where for years a formal and informal “Jewish-Christian dialogue” has been flourishing. Judaism is a major cultural force in New York, and the Church must relate to Jews if she is to engage the society in which she lives. Accordingly, this dialogue is not only historical and theological; its agenda is often determined by practical conflicts between Christians and Jews. A more purely theological root of the desire for such dialogue is, on the other hand, often expressed. The three great forms of biblical monotheism — Judaism, Christianity, and Islam — have so much in common, it is frequently claimed, that each should be able to learn from the others, and certainly should appreciate enough about the others to avoid the sickening instances of religious oppression which deface the histories of each. Finally, there is a sound historical reason for Jewish-Christian dialogue. Jesus was Jewish, and the New Testament was written during the most crucial period in the development of Judaism. As we will discuss, one cannot be adequately understood without reference to the other. This basic, historical side of Jewish-Christian dialogue is our present concern, although we would by no means deny the importance of its theological and pastoral aspects.

There is no doubt that Jesus was Jewish, not only ethnically, but also socially and theologically. We find him in the Gospels teaching and disputing as a rabbi, discussing questions of how Torah should be applied, using figures of speech and methods of argument also used by other rabbis. A recent volume by Geza Vermes, entitled Jesus the Jew (1973), represents a bold attempt to place Jesus in the context of Judaism. His work is subtitled, A Historian’s Reading of the Gospels, and certainly to understand Jesus as a Jew is historically crucial.