This portrait of Jesus is from the BBC. It makes Jesus a bit less Anglo and a bit more connected to first century Palestine. Theologically I try to parse this out in my Jewish Christian dialogue course concluding:
To critique and to seek to undo the damaging stories we Christians tell about our neighbors (ones which find their origins in the NT) would call for a fundamental recasting of the Christian story. We would need to have a much more expansive vision of God’s revelatory activity.
Such revelatory acts would be seen ever present and at work not just in the life of the church and in Jesus but in Judaism too, both then and now. So we ought not to be worried (or surprised) if Jesus echoes themes that place him within Judaism and the hellenized world.
God’s revelation should be seen as being found within Judaism and in other religious and secular contexts. Whatever is to be cherished in the story of Jesus and Christianity, can be cherished for what God has done in it, without limiting what God does in other stories and communities.
I also wonder if there isn’t a handicap when it comes to how we've spoken of Jesus. The early church, cutting up Jesus determining what ratio was human and divine, Jesus as the God-man and Jesus as moral exemplar carry a sense of Jesus apart from history and his context.
Is there a way to see the incarnation as a total complex historical event, which includes Jesus but also all the people, ideas, institutions, he touched (and was touched by)?
As Henry Nelson Wieman wrote, “The creative transformative power was not the man Jesus, although it could not have occurred apart from him. Rather he was in it…It required the Hebrew heritage, the disciples...and doubtless much else of which we have little knowledge.”
So the focus is on the God of Jesus and God’s reconciling activity, as found in people, traditions, communities, (including those that helped shaped Jesus, founded the church as well as those in very different contexts) that proves to be liberating and transformative.