Docente di Sociologia a Toronto, prima ancora che studioso di tematiche religiose, Irving M. Zeitlin è autore di una dozzina di testi anche accademici su temi sociologici, oltre ai suoi tre principali di tematica religiosa: Gesù, Ebraismo, Maometto. Ed è questa formazione sociologica che, nel libro qui presentato, consente a Zeitlin di esplorare analiticamente il contesto storico-culturale nel quale si svolsero la vita e il ministero di Gesù. Egli ricostruisce il mondo socio-culturale di una regione al crocevia fra tradizione ebraica e dominazione imperiale romana, collocando la vicenda di Gesù nel quadro delle diverse correnti religiose, politiche e sociali della sua epoca. Trattandosi di uno studioso ebreo (come Maccoby), il suo angolo visuale risulta inevitabilmente diverso da quello di altri celebri studiosi di fede cristiana (cattolica o protestante).

This book is a comprehensive account of how the Jews became a diaspora people. The term 'diaspora' was first applied exclusively to the early history of the Jews as they began settling in scattered colonies outside of Israel-Judea during the time of the Babylonian exile; it has come to express the characteristic uniqueness of the Jewish historical experience. Zeitlin retraces the history of the Jewish diaspora from the ancient world to the present, beginning with expulsion from their ancestral homeland and concluding with the Holocaust and the Israeli-Palestinian conflict.

In mapping this process, Zeitlin argues that the Jews' religious self-understanding was crucial in enabling them to cope with the serious and recurring challenges they have had to face throughout their history. He analyses the varied reactions the Jews encountered from their so-called 'host peoples', paying special attention to the attitudes of famous thinkers such as Luther, Hegel, Nietzsche, Wagner, Montesquieu, Voltaire, Rousseau, the Left Hegelians, Marx and others, who didn't shy away from making explicit their opinions of the Jews.

This book will be of interest to students and scholars of Jewish studies, diaspora studies, history and religion, as well as to general readers keen to learn more about the history of the Jewish experience.

In his quest for the historical Muhammad, Zeitlin's chief aim is to catch glimpses of the birth of Islam and the role played by its extraordinary founder. Islam, as its Prophet came to conceive it, was a strict and absolute monotheism. How Muhammad had arrived at this view is not a problem for Muslims, who believe that the Prophet received a revelation from Allah or God, mediated by the Angel Gabriel. For scholars, however, interested in placing Muhammad in the historical context of the seventh-century Arabian Peninsula, the source of the Prophets inspiration is a significant question.

It is apparent that the two earlier monotheisms, Judaism and Christianity, constituted an influential presence in the Hijaz, the region comprising Mecca and Medina. Indeed, Jewish communities were salient here, especially in Medina and other not-too-distant oases. Moreover, in addition to the presence of Jews and Christians, there existed a third category of individuals, the Hanifs, who, dissatisfied with their polytheistic beliefs, had developed monotheistic ideas.

Zeitlin assesses the extent to which these various influences shaped the emergence of Islam and the development of the Prophets beliefs. He also seeks to understand how the process set in motion by Muhammad led, not long after his death, to the establishment of a world empire.