Although Zealot got attention mostly for the intriguing back story of the author Reza Aslan--a Muslim turned Christian turned Muslim--it should get attention for its excellent, smooth writing style, its clear portrayal of the history of the times of Jesus. What was it like back then? In a word, chaos; complete political turmoil, revolutionary, messiahs popping up left and right and getting killed by Rome left and right. In this regard, I enjoyed the book thoroughly and learned a lot.
But then there's the portrayal of Jesus of Nazareth. This is where the Christ that most people love exits stage left, is drastically different than the Jesus of history that Aslan proposes. According to the book, Jesus wasn't a very nice guy. His most defining act, the act that clarified "his theology," was when he went into the temple and started flipping over tables:
"So revelatory is this single moment in Jesus’s brief life that it alone can be used to clarify his mission, his theology, his politics, his relationship to the Jewish authorities, his relationship to Judaism in general, and his attitude toward the Roman occupation” (p. 73).
What happened to "turning your other cheek" and "love your enemies" Jesus? The author thinks these teachings were embellished and "abstracted;" he probably meant love your fellow Jews (not Romans or the Jewish priestly class, who were enemies). Remember the Garden of Gethsemane scene? Aslan says they were hiding, "armed," and had a "bloody" tussle with the arresting party. When Jesus claims he's the Messiah, it's sedition and worthy of death under Roman law. Remember when Jesus preaches the kingdom of God is "within you" or "at hand" or "like a tree with many branches"? "The Kingdom of God is a call to revolution," says Aslan, "plain and simple” and “God’s rule cannot be established without the destruction of the present order” (p. 119-120). And that's why they killed him.
Of course some will argue he is merely selecting those passages of the Gospels that fits his theory (after all, when it comes to the historical Jesus the Gospels are basically all there is). But he will argue that historians can figure out which passages are more historical than others. I'm not a historian, so I won't go there. But I will say there's an awkward disconnect going on between Aslan's portrayal of Jesus (violent) and what he says about Jesus at the end of the book. He laments that we have lost the historical Jesus because he is someone "worth believing in." He also says in interviews that he is a "follower of Jesus." Really? Which teachings? From reading the book you don't get it. But what I think he means is that he follows the Jesus who spoke "truth to power," a force of social justice who cared about the poor and did something about it; who ultimately defied the odds of history by somehow starting one of the greatest world religions ever known.