Mr. Prager is not new to the fallacious grouping of "Judeo" and "Christian". Indeed, his political discourse is predicated on the inseparability of "Judeo-Christian" as a term, and the proposition that the moral values that grow out of said union are critical to the American way of life. As I Jew, I've always found that position objectionable, because I think it cheapens the Jewish experience and perspective to falsely pretend it can be grouped as "just another" form of Christianity. Indeed, a key trait of appeals to the "Judeo-Christian" tradition is that it is almost always a Christian belief being asserted--occasionally, one in which Jews and Christians agree, but not always. Even where the two religions take fundamentally opposite positions, like on abortion (Judaism being traditionally pro-choice, Christianity being traditionally pro-life), that does not stop speakers from asserting that Judeo-Christian ethics mandate the "pro-life" position (IE, mandate the Christian belief as true and the Jewish one as false). Thus we get such peculiarities as this:
With the Judeo-Christian worldview, the unborn is believed to be a special creation by God. This individual is created in His image and has inherent worth and dignity. Worth is not based upon genetic qualities, but on the statements and actions of God. To abort would be to destroy something that God claims has worth. You would be in conflict with the word of God, claiming to be smarter than His wisdom. Thus, abortion is dangerous in the Judeo-Christian view.
What's all the more troubling (and emblematic of how "Judeo-Christian" is nearly exclusively "Christian") is how the terms "Christian" and "Judeo-Christian" are used nearly interchangeably. The author in this piece, a University of Pennsylvania Professor, stated at the start that his goal was to "contrast the Naturalist worldview with the Christian worldview" regarding genetic testing. Apparently "Judeo-Christian" is a subset (if not the synonym) of Christian, not, as would seem logical, the other way around. The subtext is that within the broad category of "Christian", we have our several groups--Protestants, Catholics, Eastern Orthodox, and oh yeah, those whack second cousins, the Jews. Eventually, they'll come around, but in the mean time we'll humor/kill/slander/absorb them. The choice is different, but the metatheory remains the same: Judaism, as an independent religion with an independent tradition, ceases to exist.
Furthermore, since "Judeo-Christian" is blatantly a constructed category, it is particularly vulnerable to being pigeon-holed to fit particular political agendas (such as Mr. Prager's). Consider the following passage:
[The general opposition to combining what God made separate] helps to explain one of the least known and most enigmatic laws of the Torah, the ban on wearing linen and wool together in the same piece of clothing (sha'atnez). Linen represents plant life, and wool represents animal life. The two are distinct realms in God's creation.
And that is why the Torah bans men from wearing women's clothing.
Now, considering that Mr. Prager has yet to write an article asserting that society can/should ban clothing made of combined fabrics, what we have hear is Mr. Prager ignoring what the Torah says while elevating what it doesn't say to divine status. I, for one, will give the Torah's text the higher weight, and give Mr. Prager's "interpretation" as much as I'd give to any other interpretation of Jewish law that is not Halakah and does not command the respect of even a significant portion of the Jewish community--very little (FYI: Interpretations of Jewish law are generally considered "right" or "wrong" based on the view of the majority of the religious community. Minority perspectives are considered equally holy to the majority, though--after all, the minority may one day become the majority. In certain cases, both minority and majority views can be considered "legitimate" for the purposes of law, although such cases are rare. See Suzanne Last Stone, In Pursuit of the Counter-Text: The Turn to the Jewish Legal Model In Contemporary American Legal Theory, 106 Harv. L. Rev. 813, 838-39 (1993).).
At root, Jews and Christians have different worldviews. That's why even religious Jews have tended to be more liberal than religious Christians. That's why Jews and Christians continue to have significant theological differences. That's why they're different religions. Although Mr. Prager is an exception, generally it is Christians who talk of "Judeo-Christian" traditions, and Jews who object. This makes perfect sense. For Christians, adding "Judeo" or other similar terms of inclusiveness ("people of faith") turns what would be an overt display of parochialism into a defense of common values. No longer trying to promote Christianity to the detriment of other faiths, the implication is that these Christian groups are fighting for everybody (regardless of whether the other religions want to join the cause or not). For Jews, by contrast, being grouped in with Christians means being drafted to fight wars they never signed on to, and often ones where the objective is one positively detrimental to Judaism (for example, prayer in school). Worse yet, since Christians, being the dominant religion, have far more access to media and other forums to assert their message than Jews have to disassociate from it, the risk is very high that Jews will become seen as popular accomplices to unjust policies. Having been "spoken for," nobody will bother to hear them actually speak.
The false incorporation of "Jew" as a form of "Christian" can only come to negative consequences. Christians should feel free to advocate their positions and beliefs. But Jews shouldn't have to be dragged into it--and they certainly shouldn't commit sectacide (is that a word?) by pretending that their issues and our issues are one and the same.