Rav Kook does not seem to assign special historical significance to Christianity and Islam for their status as “branches.” In a move that accepts the already-globalizing situation of the early 20th century, even the non-Abrahamic religions contain gold and holiness, which await elevation and unity with the Source of Israel. One can encounter and empirically study them. Yet, it is a Jewish task to purify these other religions. The actual process, however, of study, purification, and unification is left frustratingly vague. Nevertheless, what is clear, though, is that, personally, Rav Kook was able to look at other religions –and even atheism – and see the Truth of Torah within them.
====Concluding thoughts on historical inclusivism====
The Historical inclusivist approach enables Judaism to respect and appreciate Islam and Christianity on its own terms, if not on theirs. Like its metaphysical variation, it transforms the millennia of Diaspora into part of the redemptive progress of history, with all that entails for remembering and feeling the pains accumulated along the way.
There are many variants on this approach; all of them accepting metaphysical structures. (See R. Elijah Benamozegh below as an example.)
====Concluding thoughts on metaphysical inclusivism====
These metaphysical constructs indicate a basis for Jewish-Christian respect and encounter not predicated on any of the non-religious principals of modernity. In this, it might be a particularly useful basis for discussions with metaphysically-inclined churches; I can envision a mutual encounter with the Greek Orthodox Church concerning theories of Divine glory, blessings and energies. However, metaphysical models are limited in their utility in an era where few embrace, or even understand, metaphysical language. Premising our encounter on a theology of angels and the power of Divine names would not be prudent for a Jewish community which put little stock in either.
