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Journal articles on the topic 'Converts from Judaism'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Utterback, Kristine T. "“Conversi” Revert: Voluntary and Forced Return to Judaism in the Early Fourteenth Century." Church History 64, no. 1 (1995): 16–28. http://dx.doi.org/10.2307/3168654.

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Forced to choose between conversion and death, many medieval Jews chose to be baptized as Christians. While not all Jews in Western Europe faced such stark choices, during the fourteenth century pressure increased on the Jewish minority to join the Christian majority. Economic, social, and political barriers to Jews often made conversion a necessity or at least an advantage, exerting a degree of coercion even without brute force. Once baptized these new Christians, called conversi, were required to abandon their Jewish practices entirely. But what kind of life actually awaited these converts?

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2

Bell, Dean Phillip, and Elisheva Carlebach. "Divided Souls: Converts from Judaism in Germany, 1500-1750." Sixteenth Century Journal 33, no. 4 (2002): 1229. http://dx.doi.org/10.2307/4144224.

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Sullivan, Donald. "Divided Souls: Converts from Judaism in Germany, 1500–1750." History: Reviews of New Books 31, no. 1 (2002): 33. http://dx.doi.org/10.1080/03612759.2002.10526328.

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Teter, Magda. "The Legend of Ger Ẓedek of Wilno as Polemic and Reassurance". AJS Review 29, № 2 (2005): 237–63. http://dx.doi.org/10.1017/s0364009405000127.

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Some time in the second half of the eighteenth century, there emerged a Jewish legend that glorified a conversion to Judaism and a martyr's death of a Polish noble from a very prominent Polish aristocratic family, sometimes referred to as Walentyn Potocki, or Graf Potocki—the legend of ger ẓedek, a righteous convert, of Wilno. The story was enthusiastically embraced by Eastern European Jews, and it subsequently became a subject of numerous novels and novellas. Even today its appeal continues. It is currently mentioned on a number of Jewish web sites as “a true story of a Polish Hrabia (count)

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Marciano, Yoel, and Haggai Mazuz. "Writings of Jewish Converts to Islam against Their Forebears’ Faith: a Subgenre of Interreligious Polemical Literature." Review of Rabbinic Judaism 27, no. 1 (2024): 91–108. http://dx.doi.org/10.1163/15700704-20240005.

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Abstract Islamic polemical literature against Judaism is typified by the repetition of ideas expressed in previous generations alongside growth and development in new directions. This article focuses on writings against Judaism by Jews who willingly converted to Islam. These converts’ texts reveal meaningful and unique characteristics that justify their being considered a subgenre of the polemical literature. This largely results from the converts’ intimate acquaintance with their forebears’ Jewish faith, thought, and rituals. This knowledge enabled them to raise new and original arguments, pr

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Reches, Danni. "From Ben-Gurion to Venezuelan Converts." Revista da Faculdade de Direito da Universidade Federal de Uberlândia 49, no. 1 (2021): 82–108. http://dx.doi.org/10.14393/rfadir-v49n1a2021-59063.

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This study analyzes the development of the unique Law of Return (LOR) of the State of Israel. The LOR is aimed at enabling the immigration of all Jews to Israel and can be viewed as an expression of Israel’s ethno-religious self-definition. The analysis includes amendments made to the LOR since its implementation in 1950 to today, and how different groups of Jewish immigrants have been affected by the law. Moreover, this paper introduces a case study that so far has not received the scholarly attention it deserves; the exodus from Venezuela and the particular case of nine Venezuelan converts t

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Yisraeli, Yosi. "From Christian Polemic to a Jewish-Converso Dialogue." Medieval Encounters 24, no. 1-3 (2018): 160–96. http://dx.doi.org/10.1163/15700674-12340020.

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Abstract This article presents a new reading of the polemical strategies and arguments embodied in the “anti-Jewish” tractate by the converted bishop of Burgos, Pablo de Santa María (c.1352–1435), the Scrutinium scripturarum (c.1432). It suggests the Scrutinium reflected a unique polemical dynamic that emerged between converts and Jews following the mass conversions of 1391 and the early fifteenth century, regarding the spiritual assimilation of converts to their new faith. Grappling with the new challenges faced by converts, the Scrutinium articulated a Christian approach toward rabbinic trad

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Hertz, Deborah. "Reviews of Books:Divided Souls: Converts from Judaism in Germany, 1500-1750 Elisheva Carlebach." American Historical Review 107, no. 5 (2002): 1649–50. http://dx.doi.org/10.1086/533001.

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Bak, Omar Salham Sedeq Al-Saleh, and Areej Ahmed Hamdoun. "Rabbi Saadia Al-Fayoumi and his Scholarly Efforts in Defending Judaism Against Its Critics." Journal of Lifestyle and SDGs Review 4, no. 4 (2024): e04295. https://doi.org/10.47172/2965-730x.sdgsreview.v4.n04.pe04295.

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Objectives: The research aims to explore the intellectual exchange and criticism between Islamic civilization and Judaism during the Islamic Golden Age. Specifically, it focuses on the life and works of Saadia al-Fayoumi, his influence on Islamic culture, and his defense of Judaism against critics from both within and outside his faith. Methods: The study examines historical texts and scholarly works to trace the impact of Islamic civilization on Jewish intellectual traditions. It delves into the writings of Muslim scholars, Jewish converts to Islam, and Jewish philosophers, with particular em

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Dynner, Glenn. "Confessions of the Shtetl: Converts from Judaism in Imperial Russia, 1817–1906 by Ellie Schainkar." Shofar: An Interdisciplinary Journal of Jewish Studies 35, no. 4 (2017): 133–34. http://dx.doi.org/10.1353/sho.2017.0028.

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Rabinovitch, Simon. "Ellie R. Schainker. Confessions of the Shtetl: Converts from Judaism in Imperial Russia, 1817–1906." American Historical Review 123, no. 1 (2018): 334–35. http://dx.doi.org/10.1093/ahr/123.1.334.

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Schainker, Ellie R. "On Faith and Fanaticism: Converts from Judaism and the Limits of Toleration in Late Imperial Russia." Kritika: Explorations in Russian and Eurasian History 17, no. 4 (2016): 753–80. http://dx.doi.org/10.1353/kri.2016.0048.

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Horowitz, Brian. "Confessions of the Shtetl: Converts from Judaism in Imperial Russia, 1817–1906 by Ellie R. Schainker." AJS Review: The Journal of the Association for Jewish Studies 42, no. 1 (2018): 241–43. http://dx.doi.org/10.1353/ajs.2021.0065.

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Hsia, R. Po-chia. "Elisheva Carlebach. Divided Souls: Converts from Judaism in Germany, 1500–1750. New Haven: Yale University Press, 2001. xii, 324 pp." AJS Review 29, no. 2 (2005): 388–89. http://dx.doi.org/10.1017/s0364009405350173.

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Unlike the Sephardim, who accepted the concept of taqiyya and the practice of marranism to cope with forced conversions under Islam, the Ashkenazim, especially the Jewish communities of Germanophone Central Europe, developed an uncompromising rejection of Christian baptism. Instead of marranism and deception under Islam, the Ashkenazim, in the persecutions of the Crusades and after, developed a strong sense of martyrdom and detested baptism, whether forced or voluntary, as ritual and spiritual defilement and pollution. The small number of Jewish converts to Christianity were not so much sinner

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Herzig, Tamar. "Religious Attraction and Its Discontents: Tensions Surrounding the Monachization of Baptized Jews in Early Modern Italy." Renaissance and Reformation 47, no. 2 (2024): 7–40. http://dx.doi.org/10.33137/rr.v47i2.43675.

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Both female monasticism and Jewish conversion acquired an accentuated significance in Catholic Europe during the age of reformations. Their convergence was ritually expressed in the celebration of the monastic vestition of converts from Judaism. This article centres on the experiences of baptized Jewish girls who entered monastic communities, based on an analysis of cases from central and northern Italy. It argues that Church authorities valued the radical break of formerly Jewish girls with the religious traditions of their ancestors. Yet at the same time, the highly esteemed attraction to fe

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AĞALAR, Şaban. "Conversion and Polemic in the Late-Fifteenth Century Ottoman Empire: Two Polemical Treatises Against Judaism." Osmanlı Araştırmaları 59, no. 59 (2022): 31–60. http://dx.doi.org/10.18589/oa.1145635.

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Two Jewish converts to Islam in the service of Bayezid II penned the earliest known anti-Jewish polemicals in the Ottoman Empire. This article aims at exploring the historical context of the two epistles and their connection with Islamic polemical literature. The simultaneous appearances of Abd al-Salam’s Risāla al-hādiya and Abd al-Allam’s Risāla al-ilzām al-Yahūd will be discussed in the context of the Sephardic influx to the Ottoman lands, an encounter that stimulated scholarly interest in the Jewish faith among Ottoman intellectuals. At first glance, the two treatises seem to be structured

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Byrne, Brendan. "Jerusalems Above and Below: A Critique of J. L. Martyn's Interpretation of the Hagar–Sarah Allegory in Gal 4.21–5.1." New Testament Studies 60, no. 2 (2014): 215–31. http://dx.doi.org/10.1017/s0028688513000362.

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In several studies of Galatians, J. Louis Martyn has argued that in the allegory of Hagar and Sarah (4.1–5.1), the ‘two covenants’ of 4.24b, traditionally identified with Judaism and Christianity respectively, refer, on the one hand, to a Christian Jewish Law-observant Gentile mission, Teachers from whom are disturbing Paul's Galatian converts, and to the Law-free Gentile mission promulgated by Paul, on the other. In the light, particularly, of Paul's overall usage of ‘covenant’, Martyn's interpretation is not sustainable – though this need not imply a return to an anti-Jewish interpretation o

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Berman, Lila Corwin. "Mission to America: The Reform Movement’s Missionary Experiments, 1919–1960." Religion and American Culture: A Journal of Interpretation 13, no. 2 (2003): 205–39. http://dx.doi.org/10.1525/rac.2003.13.2.205.

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In 1938, Jerome Folkman, a Reform rabbi from Grand Rapids, Michigan, attended a dinner party hosted by one of his congregants. The guests had finished eating and were settling into typical after-dinner chatter, when the audacious “Mr. R.” broke the rhythm and declared, “We should send missionaries to the gentiles and try to win converts to Judaism.” Side conversations halted and the guests, all Jewish, curiously peered at Mr. R. as he continued: “Why aren't we more aggressive? Why don't we ask others to join our ranks?” The guests tittered. Some giggled nervously, others muttered that Jews jus

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Pomeroy, Hilary. "Introduction." European Judaism 52, no. 2 (2019): 1–6. http://dx.doi.org/10.3167/ej.2019.520201.

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The eleven articles in this issue of European Judaism reflect the social and religious culture of Moroccan Jews set against an ever changing backdrop of persecution and conflict, interaction and cohabitation. Ranging from Berber Jews to forced converts, scholars, courtiers and artisans, Moroccan Jews were constantly under threat. Despite this unstable situation, they produced literary and religious works in Hebrew, Judeo-Arabic and Judeo-Spanish as well as creating distinctive life-cycle customs, songs and a highly skilled material culture. While the Jewish community of Morocco is today consid

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Yusuf, Jibrail Bin, and Hassan Shakeel Shah. "Eternity of the Word of God: Exploring a Common Theme in Judeo-Christian and Muslim Theological Discourse." Journal of Islamic Thought and Civilization 13, no. 2 (2023): 335–53. http://dx.doi.org/10.32350/jitc.132.22.

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Emerging religions typically lack an established theology initially. Their theology develops gradually; and Islam exhibits traces of influence from earlier belief systems. Therefore, some novel concepts in Muslim theology emerged through the contributions of converts from other faiths. The second and third centuries AH were the formative periods, after which thought degenerated into a split of hairs. Religion was in a ferment, which brought in many strange ideas. Nonetheless, some Muslim scholars disagree that even Judaism and Christianity had some influence on certain Muslim worldviews. Focus

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Glazer-Eytan, Yonatan. "Conversos, Moriscos, and the Eucharist in Early Modern Spain: Some Reflections on Jewish Exceptionalism." Jewish History 35, no. 3-4 (2021): 265–91. http://dx.doi.org/10.1007/s10835-021-09424-0.

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AbstractSacrilegious attitudes toward the Eucharistic host are one of the most commonplace accusations leveled against Jews in premodern Europe. Usually treated in Jewish historiography as an expression of anti-Judaism or antisemitism, they are considered a hallmark of Jewish powerlessness and persecution. In medieval and early modern Spain, however, Jews and conversos (Jewish converts to Christianity and their descendants) were not the only proclaimed enemies of the Eucharist. Reports about avoidance, rejection, criticism, and even ridicule and profanation of the consecrated host were similar

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Horowitz, Brian. "Ellie R. Schainker. Confessions of the Shtetl: Converts from Judaism in Imperial Russia, 1817–1906. Stanford, CA: Stanford University Press, 2017. 339 pp." AJS Review 42, no. 1 (2018): 241–43. http://dx.doi.org/10.1017/s0364009418000314.

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23

Aydın, Fuat. "Bir Endülüs Yahudisinden Osmanlı Başdefterdârlığına: Abdüsselâm el-Mühtedi el-Muhammedî ve Risâletü'l-Hâdiye'si Üzerine Bir Araştırma." Oksident 2, no. 2 (2020): 123–64. https://doi.org/10.5281/zenodo.4404779.

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Like the Islamic societies before it, the Ottoman Empire has been a state harboring a significant amount of religious and ethnic differences from its beginning until its collapse. Criticizing the non-Islamic religions (mostly Judaism and Christianity, which share the same religious tradition) is acknowledged to be started with the revealing of the Quran. By time from this critizing a literature has emerged that tries to reveal that the prophet was mentioned in the texts of these religions. This tradition, which is called the Reddiye literature, continued its existence in the Ottoman period wit

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Cohen-Hanegbi, Naama. "Jean of Avignon: Conversing in Two Worlds." Medieval Encounters 22, no. 1-3 (2016): 165–92. http://dx.doi.org/10.1163/15700674-12342220.

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The intra-religious dialogue of medieval converts from Judaism to Christianity is evident in the works of the fourteenth-century Sevillian physician Jean of Avignon (known in Hebrew as Moshe ben Shmuel of Roquemaure). Jean, a translator of Bernard of Gordon’s Lilium medicine into Hebrew and the author of Sevillana medicina, was recurrently engaged in translating, transmitting, and debating religious notions and terms to his readers of both faiths. The medical arena in which this religious encounter took place, a common ground in many ways, enabled conveying and contemplating religious knowledg

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Mokoko Gampiot, Aurélien. "The Emergence of Black Jews in France." Religions 16, no. 6 (2025): 788. https://doi.org/10.3390/rel16060788.

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For the past three decades, Black Jews in France have made their presence manifest. These believers identify as African, West Indian, or biracial, and are either converts or native Jews. They may either assert their faith from within the institutions of French Jewry, or claim their Jewishness without practicing Judaism. They have widely different backgrounds, but share a common need for identity reconstruction. This paper aims to discuss this Africana minority within the broader French Jewish community, taking into account its relation to the majority. What is the positioning of Black Jews as

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Shapiro, Marc B. "Carlebach Elisheva, Divided Souls: Converts from Judaism in Germany 1500-1750 New Haven and London: Yale University Press, 2001. $40. ISBN: 0-300-08410-2." Renaissance Quarterly 55, no. 4 (2002): 1418–20. http://dx.doi.org/10.2307/1262131.

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Mugambi, J. N. K. "Missionary Presence in Interreligious Encounters and Relationships." Studies in World Christianity 19, no. 2 (2013): 162–86. http://dx.doi.org/10.3366/swc.2013.0050.

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This paper explores the notion of personal missionary presence as the determining factor in interreligious encounters and relationships. The attitude and conduct of a missionary in relationship with potential and actual converts greatly influences their response to that missionary's teachings. In turn, the converts’ overall understanding (or misunderstanding) of the missionary's faith is shaped by the conduct of the missionary. To illustrate this proposition, the article discusses the vocation of Max Warren (1904–77), one of the most influential British missiologists of the twentieth century.

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Tolan, John. "Ne De Fide Presumant Disputare: Legal Regulations of Interreligious Debate and Disputation in the Middle Ages." Medieval Encounters 24, no. 1-3 (2018): 14–28. http://dx.doi.org/10.1163/15700674-12340015.

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Abstract On March 4th, 1233, in his bull Sufficere debuerat perfidie Iudeorum, Pope Gregory IX complains to the bishops and archbishops of Germany of the many “perfidies” of the German Jews, including their “blasphemies” against the Christian religion, which, he fears, may have an ill effect on Christians, particularly converts from Judaism. He orders the bishops to prohibit Jews from presuming to dispute with Christians and to prevent Christians from participating in such disputations through ecclesiastical censure. Gregory clearly thought that it was dangerous to allow informal discussions o

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Edwards, John. "Trial of an Inquisitor: the dismissal of Diego Rodríguez Lucero, inquisitor of Córdoba, in 1508." Journal of Ecclesiastical History 37, no. 2 (1986): 240–57. http://dx.doi.org/10.1017/s002204690003298x.

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Between 1 June and 1 August 1508, the newly refounded tribunal, known to history as the Spanish Inquisition, was subjected tojudicial investigation by a ‘General Congregation’ at Burgos, in Old Castile. The process resulted from the activities of Diego Rodriguez Lucero. As inquisitor of Córdoba, he was accused of making false charges of ‘judaising’ against conversos, or converts from Judaism and/or their descendants, and ‘Old Christians’ alike. During the Congregation's examination of his work, many of the tensions and difficulties which had arisen in Spanish society as a result of the Inquisi

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HENDRIX, SCOTT. "Divided souls. Converts from Judaism in Germany, 1500–1750. By Elisheva Carlebach. Pp. xii+324 incl. 25 ills. New Haven–London: Yale University Press, 2001. $40. 0 300 08410 2." Journal of Ecclesiastical History 54, no. 2 (2003): 319–89. http://dx.doi.org/10.1017/s0022046903287248.

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Werth, Paul W. "Confessions of the Shtetl: Converts from Judaism in Imperial Russia, 1817–1906. By Ellie R. Schainker . Stanford Studies in Jewish History and Culture. Stanford: Stanford University Press. xvi + 339 pp. $65.00 cloth." Church History 86, no. 3 (2017): 931–33. http://dx.doi.org/10.1017/s0009640717001901.

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Hillman, Brian. "Schainker, Ellie R. Confessions of the Shtetl: Converts from Judaism in Imperial Russia, 1817–1906. Stanford Studies in Jewish History and Culture. Stanford, CA: Stanford University Press, 2016. xi+339 pp. $65.00 (cloth)." Journal of Religion 99, no. 1 (2019): 127–29. http://dx.doi.org/10.1086/700329.

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Starr, David B. "Confessions of the Shtetl: Converts from Judaism in Imperial Russia, 1817-1906. By Ellie R. Schainker. Stanford Studies in Jewish History and Culture. Stanford, CA: Stanford University Press, 2017. Pp. ix + 339. $65.00." Religious Studies Review 43, no. 3 (2017): 290. http://dx.doi.org/10.1111/rsr.13146.

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Shtakser, Inna. "Confessions of the Shtetl: Converts from Judaism in Imperial Russia, 1817–1906. By Ellie R. Schainker . Stanford: Stanford University Press, 2017. x, 339 pp. Notes. Bibliography. Index. Figures. Tables. Maps. $65.00, hard bound." Slavic Review 76, no. 4 (2017): 1111–12. http://dx.doi.org/10.1017/slr.2017.312.

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Santoso, Stanley. "Sinagoge pada Masa Intertestamental dan Relevansinya dengan Gereja Masa Sekarang." Jurnal Teologi Berita Hidup 3, no. 1 (2020): 48–65. http://dx.doi.org/10.38189/jtbh.v3i1.47.

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Abstract: The synagogue is parallel to the word congregation, which initially means a place to study together, but then refers to a group of people and finally applies to the building where the congregation gather, which then develops to the institutional life of the Jewish church. The synagogue began during the exile, because of the Jewish desire to worship Yahweh, but they were scattered in exile and far from the temple, but they continued to remember God's promises and had hopes of returning to worship in the temple. Synagogues developed during the intertestamental period. Worship in the Sy

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Drews, Wolfram. "Contesting Religious Truth." Frühmittelalterliche Studien 57, no. 1 (2023): 69–102. http://dx.doi.org/10.1515/fmst-2023-0004.

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Abstract Christian theologians were involved in anti-Jewish arguments almost since the ‘parting of the ways’ of the two religions. In late antiquity and the early middle ages, anti-Jewish arguments were based almost exclusively on Biblical quotations, which were adduced as evidence meant to substantiate the Christian interpretation of scripture. It was only in the scholastic period that new forms of evidence were included in the traditional argument Adversus Iudaeos, which were derived from the recourse to reason. The Jewish figures presented by Christian authors within their writings are cons

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Rugási, Gyula. "A mózesi Törvény értelmezése a Krisztus utáni 2. században." DÍKÉ 6, no. 1 (2022): 114–29. http://dx.doi.org/10.15170/dike.2022.06.01.08.

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The extremely heterogeneous, and in many cases even contradictory nature of the interpretation of the Law by the 2nd Century Church Fathers accurately reflects the doctrinal and dogmatic diversity of the Church of the time, a diversity that could also be called ‘polypoikilia’ elegantly in the language of the Epistle of Ephesus. However, apart from exceptional cases, this interpretive elegance is very far from the method and approach of the Christian auctors of the period. This could rather be called a kind of ‘theological furor’, which is fuelled by one common erudition: the theological anti-J

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Siluk, Avraham (Avi). "From Dusk till Dawn: The Transformation and Conversion of the Pietist Missionary Treatise Or le-‘et ‘erev ( The Light at Evening Time ) and Its Dutch Translator." Jewish Quarterly Review 114, no. 1 (2024): 75–107. http://dx.doi.org/10.1353/jqr.2024.a921349.

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Abstract: Or le-‘et ‘erev was the most popular missionary pamphlet printed by the Pietist Institutum Judaicum et Muhammedicum in Halle (Saale). This Yiddish booklet garnered much attention among Jews and Christians alike, and it was translated into several languages, including Dutch. One Dutch translation was penned by a Jewish convert who later reverted to Judaism and faced various accusations relating to his translation. This article focuses on that Dutch translation and the largely unknown personality of its author. The translation and its accompanying paratexts are compared with another ei

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HEISER, MICHAEL S. "Co-regency in Ancient Israel’s Divine Council as the Conceptual Backdrop to Ancient Jewish Binitarian Monotheism." Bulletin for Biblical Research 26, no. 2 (2016): 195–225. http://dx.doi.org/10.2307/26371649.

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Abstract Scholars have long wondered what theological and hermeneutical trajectories allowed committed monotheistic Jews to embrace Christianity’s high Christology. How exactly could devoted followers of Yhwh convert to Christianity and still consider themselves innocent of the charge of worshiping another deity? Alan Segal’s seminal work on the “two powers in heaven” doctrine of ancient Judaism demonstrated that Judaism allowed a second deity figure identified with, but distinct from, Yhwh prior to the rise of Christianity. But Segal never succeeded in articulating the roots of this theology

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Hillis, Faith. "Confessions of the Shtetl: Converts from Judaism in Imperial Russia, 1817–1906. By Ellie R. Schainker. Stanford Studies in Jewish History and Culture. Edited by David Biale and Sarah Abrevaya Stein. Stanford, CA: Stanford University Press, 2017. Pp. xvi+340. $65.00." Journal of Modern History 90, no. 2 (2018): 491–92. http://dx.doi.org/10.1086/697408.

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Chernina, L. V. "ПроблемырелигиозногообращениявюридическомтворчествеАльфонсоХ". Istoricheskii vestnik, № 22(2017) part: 22/2017 (27 вересня 2019): 56–85. http://dx.doi.org/10.35549/hr.2019.2017.36633.

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Статья посвящена разновидностям религиозного обращения в Кастилии в 13м веке, главным образом в том виде, в каком они появляются в легальных источниках эры Альфонсина. Заметное еврейское меньшинство существовало в средневековых христианских штатах Пиренейского полуострова наряду с более крупным мусульманским. Церковь и какимто образом государство поощряло членов этих групп принять христианство. Это было главной целью различных мер, некоторые из которых нашли свое отражение в Fuero Real , Especulo и Siete Partidas : защита собственности новообращенных, регулирование брачных отношений в связи с

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Lapidot, Elad. "Invisible Concealment of Invisibility Crypto-Judaism as a Theological Paradigm of Racial Anti-Semitism." Religions 9, no. 11 (2018): 339. http://dx.doi.org/10.3390/rel9110339.

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The motif of secret, crypto-Judaism has a history that reaches further back into the theological tradition. It no doubt structurally arises from or closely related to the epistemo-political challenges posed by the unworldliness and absolutely inner being of faith, which in the political or inter-subjective dimension immediately raises the question of evidence. The question of evidence, i.e., for the invisible faith, becomes acute in the case of conversion, where the basic premise is the initial absence of faith. Paradoxically, conversion is consequently the establishment of the convert’s funda

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ADANG, Camilla. "A Polemic against Judaism by a Convert to Islam from the Ottoman Period." Journal Asiatique 297, no. 1 (2009): 131–51. http://dx.doi.org/10.2143/ja.297.1.2045785.

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SADIK, SHALOM. "Abraham Shalom and the converso question in the fifteenth century." Journal of Jewish Studies 76, no. 1 (2025): 78–99. https://doi.org/10.3828/jjs.2025.76.1.78.

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This article examines the views of R. Abraham Shalom on practice and belief, and the implications of his perspective on the converso question. It argues that, according to R. Abraham Shalom, Judaism is defined by both faith and practice. A significant and original aspect of his view is the interdependence of belief and practice: all who observe the commandments thereby demonstrate their beliefs, and it is impossible to attain supernatural truth without the practice of the commandments. This theory excludes conversos from the Jewish community, as they are unable to practise the commandments and

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Tartakoff, Paola. "From Conversion to Ritual Murder: Re-Contextualizing the Circumcision Charge." Medieval Encounters 24, no. 4 (2018): 361–89. http://dx.doi.org/10.1163/15700674-12340027.

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Abstract In the 1230s, Christian authorities prosecuted Norwich Jews on charges of having seized and circumcised a five-year-old boy in an effort to convert him to Judaism. In the same decade, English chroniclers began to depict this case as an attempted ritual murder. According to Roger Wendover and Matthew Paris, Jews circumcised the boy with the intention of crucifying him at Easter. This article explores what the near simultaneous development of these two intriguing and seemingly disparate narratives suggests about thirteenth-century Christian perceptions and portrayals of circumcision. In

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Deutsch, Yaacov. "An Unknown German Translation of Toledot Yeshu by Franz Ferdinand Engelsberger, a Seventeenth Century Christian Convert from Judaism." Cromohs - Cyber Review of Modern Historiography 25 (July 17, 2023): 142–59. http://dx.doi.org/10.36253/cromohs-14221.

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In this article, I focus on a hitherto unknown version of the polemical text Toledot Yeshu published in 1640 by a convert from Judaism named Franz Ferdinand Engelsberger. Following a short biography of Engelsberger, I describe the text and focus on a number of its unique features, that do not appear in other versions of the narrative. In addition, I demonstrate that the text includes certain narrative elements that were known thus far only from the later Huldricus’ version of the story from 1705. These elements indicate that the boundaries between the three main families of the texts identifie

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Power, Patricia A. "Blurring the Boundaries: American Messianic Jews and Gentiles." Nova Religio 15, no. 1 (2011): 69–91. http://dx.doi.org/10.1525/nr.2011.15.1.69.

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Messianic Judaism is usually equated with Jews for Jesus, an overtly missionizing form of ethnically Jewish Evangelical Christianity that was born in the American counter-culture revolution of the 1970s. The ensuing and evolving hybrid blend of Judaism and Christianity that it birthed has evoked strong objections from both the American Jewish and mainline Christian communities. What begs an explanation, though, is how a Gentile Protestant missionary project to convert the Jews has become an ethnically Jewish movement to create community, continuity, and perhaps a new form of Judaism. This pape

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Blue, Lionel. "Inklings." European Judaism 51, no. 1 (2018): 112–16. http://dx.doi.org/10.3167/ej.2018.510116.

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Abstract The three essays collected here are occasional pieces Lionel Blue contributed to the magazine Manna, The Forum for Progressive Judaism, edited by Rabbi Tony Bayfield. They address: his experience visiting monasteries and convents, his observations and what he gained from them; the changing stages in Jewish-Christian dialogue and what the next steps might be; the paradoxes of religion and the temptations of idolatry.

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Brugger, Eveline. "“Do Me Justice and Burn Me” – A Repentant Jewish Convert in Late Medieval Vienna^*." Mediaevistik 36, no. 1 (2023): 171–91. http://dx.doi.org/10.3726/med.2023.01.07.

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Abstract A short note in an early fifteenth-century manuscript, most likely written at the University of Vienna, describes the hitherto unknown case of a Jewish proselyte who sought active repentance for his apostasy from Judaism by demanding from the Christian authorities that he be burned in retribution for his transgression, and who was consequently executed by fire in 1410. The incident is without parallel in the medieval history of Jews in the Duchy of Austria; prior to the catastrophic persecution of 1420–1421, known as the Vienna Gesera, neither the Habsburg dukes nor church officials s

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Caputo, Nina. "The Barcelona Disputation: Texts and Contexts." Perichoresis 18, no. 4 (2020): 21–39. http://dx.doi.org/10.2478/perc-2020-0020.

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AbstractScholars of Jewish history have paid consistent and devoted attention to the Barcelona Disputation of 1263. Records of this event preserve contemporary Jewish and Christian responses to the proceedings, which pitted Nahmanides, the most important exegete and teacher of the region, against a convert from Judaism to Christianity, took place in the royal court before an illustrious audience. This essay traces trends in scholarly treatments of the Barcelona Disputation from the early days of the Wissenschaft des Judentums to the present. By examining challenges of veracity posed by the doc

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