There has been something of a rediscovery of Jewish Christianity in recent years, following on from the dismantling of rigid conceptions of the ‘parting of the ways’ between ‘Judaism’ and ‘Christianity’, and from re-readings of the heresiological construction of those who ‘claimed to be both and were neither’. However, whereas such recent scholarship usually goes back to the New Testament and patristic sources, and in so doing frequently recreates the tortuous subdivisions and combinations of ‘Jew(ish)’ and ‘Christian’, with or without a hyphen, this volume is a study of the scholarly investigation and construction of the subject. Although, conventionally, the role of ‘Jewish Christianity’ in early Christian origins is associated with F. C. Baur in the mid-nineteenth century, this volume succeeds in tracing the earlier roots of the topic, reaching back to England and to the sixteenth century. Matti Myllykowski lays the foundation for this in a substantial essay (pp. 3–41) tracing the interest in the Jewish origins of Christianity from the time of Elizabeth i to John Toland's formative Nazarenus (1718), exploring also the different nuances given the terms ‘Christian Jews’ and ‘Jewish Christians’. This is followed by three studies of Toland's method and intentions within their ecclesial and intellectual context (Pierre Lurbe, Matt Jackson-McCabe and F. Stanley Jones). This interest in the Jewish origins of Christianity then follows a path from England to Germany, and from Toland to Baur, analysed by Matt Jackson-McCabe and by F. Stanley Jones, while David Lincicum traces its place in the development of Baur's own thought. There follows a transcription of the relevant parts of the Nazarenus, thus encouraging the reader to discover for herself the erudition – albeit misguided given the heavy reliance on the recently discovered Gospel of Barnabas – and the polemical vigour of its rewriting of church history. The volume is a fascinating exercise in the history of scholarship, made possible in part, as is acknowledged, by the availability on the internet of treatises long-forgotten by most recent scholarship. Yet by exposing in their ideological context these older battles over the origins of Christianity, and by demonstrating that those reconstructions associated most frequently with F. C. Baur did not in fact start with him, it enables contemporary discussion to engage with its precursors and perhaps thereby to recognise the pitfalls and prejudices which may stand in the way of more creative solutions.