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Journal articles on the topic 'Jewish Christians. Jews Missions to Jews'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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1

Splitter, Wolfgang. ",,Wir bitten euch, dieses Geld anzunehmen“ Jüdische Hilfe für die Salzburger und Berchtesgadener Emigranten 1732/33." Zeitschrift für Religions- und Geistesgeschichte 63, no. 4 (2011): 332–47. http://dx.doi.org/10.1163/157007311798293566.

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AbstractThe expulsion of the Lutherans from the Catholic Archbishopric of Salzburg and adjacent Berchtesgaden is a prominent example of early modern confessional migration. Until now, however, the liberal support these emigrants enjoyed from Jewish individuals and entire Jewish communities on their way to Brandenburg-Prussia and other Protestant territories has not yet received any scholarly attention of note. Based on contemporary sources, this article analyzes all known cases of Jews aiding these expellees. While anti-Jewish sentiments widely persisted among German Lutherans, pietist theolog

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Ariel, Yaakov. "A New Model of Christian Interaction with the Jews: The Institutum Judaicum and Missions to the Jews in the Atlantic World." Journal of Early Modern History 21, no. 1-2 (2017): 116–36. http://dx.doi.org/10.1163/15700658-12342538.

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The Institutum Judaicum represented a new movement in the realm of Christian interactions with the Jews. The mission, and the Pietist movement as a whole, proposed an alternative, non-supersessionist understanding of the Jews and their role in history. They made efforts to interact with that people and share with them the Pietist reading of the scriptures and a messianic vision for the End Times. While they considered their version of Christianity to be superior to the Jewish faith and maintained stereotypical images of Jews, they also militated for improvement of Christian treatments of Jewis

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3

Imhoff, Sarah. "Manly Missions: Jews, Christians, and American Religious Masculinity, 1900-1920." American Jewish History 97, no. 2 (2013): 139–58. http://dx.doi.org/10.1353/ajh.2013.0000.

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4

Grosfeld, Jan. "O szczególnym wymiarze żydowskiej tożsamości." Człowiek i Społeczeństwo 33 (June 15, 2012): 135–52. http://dx.doi.org/10.14746/cis.2012.33.9.

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This essay tries to present a special face of the Jewish people in the history of man and world. As a key to understand the Jewish condition and identity I am using a well known notion of “the wandering Jew”. The counterpoint to a negative perception of this idea of Jews is a deep and real insight in their identity. This identity was shaped through the exceptional, consecutive encounters of Hebrews, Israelis, of the Jewish people with the unique God. He is unique also by the fact of their election and guidance on the way aiming to experience Him as the Lord full of love to them. This “knowing”

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Hogeterp, Albert L. A. "Reading Stephen’s Speech as a Counter-Cultural Discourse on Migration and Dislocation." Open Theology 7, no. 1 (2021): 289–316. http://dx.doi.org/10.1515/opth-2020-0162.

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Abstract The speech of Stephen in Acts 7:2–53 contains a wealth of references to biblical migration narratives, but their significance for understanding the message of Luke–Acts has been understudied. This is partly due to a recurrent focus on either accusations against Stephen (Acts 6:8–15) or the polemical conclusion of the speech (Acts 7:47–50.51–53). It also partly relates to a teleological interest in early Christian mission narrative. This article reads Stephen’s speech as a counter-cultural discourse on migration and dislocation. It provides a close reading of its biblical story-telling

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Brenner, Rachel Feldhay. "The Jews and the Messianic Ethos of the Second Polish Republic. Stanisław Rembek’s Interwar Literary Writings." Przegląd Humanistyczny 62, no. 4 (463) (2019): 23–30. http://dx.doi.org/10.5604/01.3001.0013.2632.

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Rembek’s conviction of Polish “chosenness” is expressed in the characterizations of the Jewish protagonists in his fiction. While Rembek’s diaristic writing reveals his antiSemitic prejudices, in his novella Dojrzałe kłosy [Ripe spikes], and novel Nagan [Revolver] he portrays the Jews as patriotic officers fighting for Poland. These characterizations of the Jews highlighted Poland’s democratic open-mindedness toward its Jewish citizens. Nonetheless, as Jews they were excluded from the nation’s Christian destiny. Time and again, the Jewish officers in Rembek’s fiction articulate their desponden

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Pregill, Michael. "Measure for Measure: Prophetic History, Qur'anic Exegesis, and Anti-Sunnī Polemic in a Fāṭimid Propaganda Work (BL Or. 8419)". Journal of Qur'anic Studies 16, № 1 (2014): 20–57. http://dx.doi.org/10.3366/jqs.2014.0131.

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The acephalous British Library manuscript Or. 8419 is currently catalogued as a qiṣaṣ al-anbiyāʾ or compilation of Islamic narratives about the prophets. However, an examination of its contents reveals that although it does focus on the various prophets – including Muḥammad himself – and their missions, the text is more accurately characterised as Ismāʿīlī taʾwīl, a commentary on Qur'anic passages that draws parallels between the struggles of the prophets of the past and the persecution of the Shīʿa in the present. The central argument of the text is that while the Shīʿī Imāms and their suppor

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Neagoe, Alexandru. "Success through failure." Kairos 12, no. 2 (2018): 213–21. http://dx.doi.org/10.32862/k.12.2.1.

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The present article sets out to analyze Luke’s view of the Christian mission to the Jews. Specific attention is paid to the question of whether in any sense this mission may be considered as being successful or it may be regarded as having a future. A key distinction is introduced between Luke’s representation of the Christian mission to the Jews and his interpretation of it. Thus, the first section looks primarily at how Luke represents the Jewish response to the mission, while the second section explores the way in which he interprets this response. The conclusion of the study is that Luke’s

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9

Flanagan, Brian P. "Jewish-Christian Communion and its Ecclesiological Implications." Ecclesiology 8, no. 3 (2012): 302–25. http://dx.doi.org/10.1163/17455316-00803004.

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This article addresses the ecclesiological significance of Jewish-Christian relations. Given the development of a non-supersessionist theology of God’s relation to the Jewish people, it asks whether the language of communion might complement the more common language of covenant in developing a Christian theology of the current relations between Jews and Christian. Drawing upon the theology of Jean-Marie Roger Tillard, communion in shared faith, shared hope, and shared mission are raised as possible foundations for this imperfect or incomplete communion. Such a move has implications for both Je

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Aleksiun, Natalia. "Christian Corpses for Christians!" East European Politics and Societies: and Cultures 25, no. 3 (2011): 393–409. http://dx.doi.org/10.1177/0888325411398913.

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In this article, the author analyzes the campaign that captured the attention of medical colleges at Polish Universities in Warsaw, Vilno, Cracow, and Lvov during the 1920s and 1930s. The author discusses calls made by right-wing students for a regular supply of Jewish corpses matching their percentage among the students, and the ways in which university authorities and Polish Jewish communal leaders responded to these demands. Clearly, driving Jews out of the medical profession combined traditional prejudicial thinking about Jews with modern racial science and corresponded with the more gener

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11

Oegema, Gerbern S. "Reformation and Judaism." Journal of the Council for Research on Religion 1, no. 2 (2020): 20–30. http://dx.doi.org/10.26443/jcreor.v1i2.25.

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The topic of this paper is the complex and ambivalent relationship between the Reformed Churches and Judaism, moving from a kind of Philo-Semitism to Christian Zionism and support for the State of Israel on the one hand, to missionary movements among Jews to anti-Judaism, and the contribution to the horrors of the Holocaust on the other hand. In between the two extremes stands the respect for the Old Testament and the neglect of the Apocrypha and other early Jewish writings. The initial focus of this article will be on what Martin Luther and Jean Calvin wrote about Judaism at the beginning of

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Saperstein, Marc. "Christians and Jews-Some Positive Images." Harvard Theological Review 79, no. 1-3 (1986): 236–46. http://dx.doi.org/10.1017/s0017816000020502.

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The dean of contemporary Jewish historians, S. W. Baron, has shown that many modern conceptions of Jewish experience in medieval Christian Europe suffer from a fundamental distortion. Writing history was not a natural vocation for medieval Jews; most Jewish historiography was inspired by calamities that generated the impulse to record and, if possible, to explain. Therefore, most medieval Jewish chronicles are little more than accounts of the massacres and attacks suffered by various communities at different times. The tendency to assume that these historiographical sources present a full pict

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13

Smither, Edward L. "Explaining the Trinity to Muslims and Jews in Medieval Christian Mission: Lessons from the “Life of Cyril”." International Bulletin of Mission Research 41, no. 2 (2017): 142–51. http://dx.doi.org/10.1177/2396939316672967.

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Cyril (ca. 826–69) is remembered in Christian and mission history for the celebrated Slavic mission. What is less emphasized, however, and the focus of this article, is Cyril’s prior mission work among Arab Muslims in Samarra (modern Iraq) and among the Khazars (in present-day southern Russia), which included both Jews and Muslims. In this article, I analyze how Cyril the philosopher presented the Gospel, Christ, and the Trinity and responded to the queries of these medieval Muslim and Jewish thinkers. What characterized Cyril’s approach to mission? Finally, what principles might be recovered

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Tavim, José Alberto Rodrigues da Silva. "Elizabethan Orientalia." European Judaism 51, no. 2 (2018): 13–21. http://dx.doi.org/10.3167/ej.2017.510204.

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Elizabeth I had people of Jewish origin in her personal circle, such as the famous physician Rodrigo Lopez, who was a relative of an influential Jew called Álvaro Mendes. Mendes was born in Portugal, and later took refuge in the Ottoman Empire, where he was known as Salomon ibn Ya’ish; we know that he exchanged correspondence with Elizabeth I, and the queen always favoured him in her missives to Sultan Murad III. The queen knew that Mendes received, while a Christian, a knighthood in the Order of Santiago, since she dubbed him ‘Eques’ in her correspondence. So even if ibn Ya’ish lived exiled i

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da Silva Tavim, Josè Alberto Rodrigues. "Elizabethan Orientalia." European Judaism 51, no. 2 (2018): 13–21. http://dx.doi.org/10.3167/ej.2018.510204.

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Abstract Elizabeth I had people of Jewish origin in her personal circle, such as the famous physician Rodrigo Lopez, who was a relative of an influential Jew called Álvaro Mendes. Mendes was born in Portugal, and later took refuge in the Ottoman Empire, where he was known as Salomon ibn Ya’ish; we know that he exchanged correspondence with Elizabeth I, and the queen always favoured him in her missives to Sultan Murad III. The queen knew that Mendes received, while a Christian, a knighthood in the Order of Santiago, since she dubbed him ‘Eques’ in her correspondence. So even if ibn Ya’ish lived

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Gilliard, Frank D. "The Problem of the Antisemitic Comma between 1 Thessalonians 2.14 and 15." New Testament Studies 35, no. 4 (1989): 481–502. http://dx.doi.org/10.1017/s0028688500015162.

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The importance of Paul's first extant letter to the study of early Christianity has clearly been demonstrated by the attention paid to just a small part of it, the ‘dreadful text’ of 1 Thessalonians 2.14–16, a ‘passionate, generalizing, hateful’ diatribe against the Jews for having killed both the Lord Jesus and the prophets and for interfering with Paul's mission to the Gentiles. Or so it has seemed to most historians, theologians, and exegetes of the nineteenth and twentieth centuries who have studied the passage. Those early, stunning verses of Paul, written probably in 50 or 51 C.E. from C

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Stanton, G. N. "Aspects of Early Christian-Jewish Polemic and Apologetic." New Testament Studies 31, no. 3 (1985): 377–92. http://dx.doi.org/10.1017/s0028688500013928.

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Writing about 177 AD Celsus claimed that Christians and Jews quarrel with one another very foolishly. ‘Their wrangle with one another about Christ is no different from that called in the proverb a fight about the shadow of an ass.’ Celsus continues: ‘There is nothing worthy of attention in the dispute of Jews and Christians with one another.’

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Watts, James W. "Biblical Rhetoric of Separatism and Universalism and Its Intolerant Consequences." Religions 11, no. 4 (2020): 176. http://dx.doi.org/10.3390/rel11040176.

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The long history of the Jewish and Christian use of separatist rhetoric and universal ideals reveals their negative consequences. The Hebrew Bible’s rhetoric about Israel as a people separated from the Egyptians and Canaanites is connected to Israel’s purity practices in Leviticus 18 and 20. Later communities wielding greater political power, however, employed this same anti-Canaanite pollution rhetoric in their efforts to colonize many different parts of the world. Separatist rhetoric was used to protect small Jewish communities in the early Second Temple period. The Christian New Testament r

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19

Selvén, Sebastian. "The Bible in Jewish–Christian Dialogue: A Jewish Perspective." Expository Times 128, no. 6 (2016): 268–75. http://dx.doi.org/10.1177/0014524616667662.

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This paper presents some of the important issues pertaining to the role of the (Hebrew) Bible in Jewish–Christian dialogue, some of the problems arising around it, and suggests some solutions to how Jews and Christians can share this corpus without forcing Christian readers to give up their unique perspective on the text or justifying reading practices in which Jews lose a full claim on the text.

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20

Pearson, Birger A. "Christians and Jews in First-Century Alexandria." Harvard Theological Review 79, no. 1-3 (1986): 206–16. http://dx.doi.org/10.1017/s0017816000020472.

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Krister Stendahl represents, to my mind, the very best of Scandinavian-style “realistic interpretation” of the Bible, resolutely faithful in his exegesis to the historical situation of the text and its author but then marvelously insightful in eliciting from the text a fresh and sometimes surprising address to contemporary issues in church and society. As is well known, it is precisely Stendahl's interest in relations between Jews and Christians (Jewish and Gentile) that has made so much of his New Testament work so stimulating and innovative. As it happens, though, his research has tended to

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21

Cohen, Jeremy, David Novak, and James H. Charlesworth. "Novak, "Jewish-Christian Dialogue" Charlesworth, "Jews and Christians"." Jewish Quarterly Review 84, no. 2/3 (1993): 301. http://dx.doi.org/10.2307/1455364.

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22

Ene D-Vasilescu, Elena. "The ‘Gospel of Freedom’ or a Letter of Warning? The Use of Paul’s Epistle to the Galatians in the Byzantine Liturgy of St. John Chrysostom." Akropolis: Journal of Hellenic Studies 3 (December 8, 2019): 110–29. http://dx.doi.org/10.35296/jhs.v3i0.31.

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Paul’s Epistle to the Galatians, read on important Christian feasts, can be commented on from various perspectives: as a documents about mission, about warning with regard to the difficulties concerning the life of a believer, as one about the differences between Jews and Christians, or/and as one about freedom. It seems to us that within this text the Apostle intended to emphasize especially the latest aspect. St. John Chrysostom considered this document so important that he included it in his Liturgy.

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23

Roos, Lena. "Cross-dressing among medieval Ashkenazi Jews." Nordisk Judaistik/Scandinavian Jewish Studies 28, no. 2 (2017): 4–22. http://dx.doi.org/10.30752/nj.67749.

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This article deals with explicit permissions for two types of cross-dressing found in the thirteenth-century ethical tract Sefer Chasidim. In order to avoid being sexually assaulted, female Jewish travellers were allowed to disguise themselves as a. Christians, even as nuns, or b. men. This contradicts biblical and rabbinical prohibitions against such practices. These textual passages are discussed, set against the Jewish and Christian medieval discourse on dress and identity, and they are also related to other contemporary source texts that show that the borders between men and women, and Jew

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Eguiarte, Enrique. "Jews, Christians and Jewish Christians in Antiquity by James Carleton Paget." Mayéutica 36, no. 81 (2010): 172–73. http://dx.doi.org/10.5840/mayeutica2010368124.

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van der Horst, Pieter W. "Jews and Christians in Conflict in Ancient Himyar (Yemen)." NTT Journal for Theology and the Study of Religion 69, no. 3 (2015): 181–89. http://dx.doi.org/10.5117/ntt2015.69.181.hors.

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In the twenties of the sixth century CE there was a short-lived Jewish kingdom in Himyar. The Jewish king Yusuf declared war on the Christians of the city of Najrân who were supported by the Christian kingdom of Ethiopia, the latter being a long-standing foe of Himyar. The four most important sources for our knowledge of this episode are discussed in this article, as well as the major issues between the Himyarite Jews and Christians.

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Fisher, Eugene J. "Book Review: Judaism and Jesus, by Zev Garber and Kenneth Hanson." Socio-Historical Examination of Religion and Ministry 2, no. 2 (2020): 173–87. http://dx.doi.org/10.33929/sherm.2020.vol2.no2.10.

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The authors show the Jewishness of Jesus and his teachings. They delve into what unites and what distinguishes Judaism and Christianity, especially in the Jewish liturgical practices that the early Christians, who were mainly Jews, took from their ancient traditions and modified to establish the liturgies that Christians practice today. They call, rightly, for dialogue between all Christians and all Jews, having established how much we can learn about ourselves by learning from the other.

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Campbell, Douglas A. "Galatians 5.11: Evidence of an Early Law-observant Mission by Paul?" New Testament Studies 57, no. 3 (2011): 325–47. http://dx.doi.org/10.1017/s002868851100004x.

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Galatians 5.11 refers to Paul ‘proclaiming circumcision’—a proposition that he is concerned to refute because he constructs two compact but powerful inferences designed to falsify it. One argues from present persecution, the other from the cross. Following a precise reconstruction of these it can be shown that the three main previous interpretations of thereferenceof Paul's ‘proclamation of circumcision’ are dubious, whether in terms of a blatantly false charge by opponents, a phase in Paul's pre-Christian Jewish life, or an occasional apostolic mission to Jews. A fourth, embarrassing reading

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Houtepen, Anton. "Holocaust and theology." Exchange 33, no. 3 (2004): 207–22. http://dx.doi.org/10.1163/157254304774249880.

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AbstractHolocaust Theology, first developed by Jewish scholars, has had a definite impact on the Christian attitude with regard to Judaism. It made Christianity aware of its Anti-Judaist thinking and acting in the past, one of the root causes of Anti-Semitism and one of the factors that led to the Holocaust in Nazi-Germany during World War II. Similar forms of industrial killing and genocide did happen, however, elsewhere in the world as well. Most important of all was the ' metamorphosis ' of the Christian concept of God: no longer did God's almighty power and benevolent will for his chosen p

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Weisberg, Herbert F. "Tradition! Tradition? Jewish Voting in the 2012 Election." PS: Political Science & Politics 47, no. 03 (2014): 629–35. http://dx.doi.org/10.1017/s1049096514000766.

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ABSTRACTThe voting of Jews in the 2012 US presidential election is discussed in this article within the context of a recent reexamination of historical data on Jewish voting. Two Election-Night polls of Jews and the largest scientific survey of Jews to date make this detailed exploration of Jewish voting possible. Voting differences among Jews are analyzed, especially among major denominational movements. The role of American policy on the Middle East merits specific attention, particularly given concern about the potential Iranian nuclear threat to Israel. Explanations of Jewish liberalness a

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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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Rabin, Shari. "Jews in Church: Rethinking Jewish-Christian Relations in Nineteenth-Century America." Religions 9, no. 8 (2018): 237. http://dx.doi.org/10.3390/rel9080237.

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Studies of Jewish-Christian relations in the nineteenth century have largely centered on anti-Semitism, missionary endeavors, and processes of Protestantization. In this literature, Jews and Judaism are presented as radically separate from Christians and Christianity, which threaten them, either by reinforcing their difference or by diminishing it, whether as a deliberate project or as an unconscious outcome of pressure or attraction. And yet, Jews and Christians interacted with one another’s religious traditions not only through literature and discussion, but also within worship spaces. This

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Klepper, Deeana. "Historicizing Allegory: The Jew as Hagar in Medieval Christian Text and Image." Church History 84, no. 2 (2015): 308–44. http://dx.doi.org/10.1017/s0009640715000086.

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Over the course of the thirteenth and fourteenth centuries, Christian thinkers turned rhetorically to the biblical servant Hagar (Genesis 16 and 21) to establish, or at least support, specific policies restricting Jewish interaction with Christians. Referencing St. Paul's allegorical interpretation of Abraham, Sarah, and her servant Hagar in his Epistle to the Galatians, they transformed a longstanding association of Hagar with the old law, synagogue, or a vague Jewish “other” into a figure representative of Jews living in their midst. The centrality of St. Paul's allegory in western Christian

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Watt, John A. "Jews and Christians in the Gregorian Decretals." Studies in Church History 29 (1992): 93–105. http://dx.doi.org/10.1017/s0424208400011232.

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With the promulgation of the five books of the Decretals by Gregory IX in 1234, that part of the law of the Church which regulated the Christian—Jewish relationship was to all intents and purposes authoritatively finalized. Christendom thenceforward had its norms: for episcopal legislators in the diocesan and provincial councils which carried universal law into the localities; for academics to analyse, expound, and pass on in their teaching and writing to form the outlook of successive generations of ecclesiastical leaders; for lay governments to accept or reject in detailing their policies to

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Marienberg, Evyatar. "Jews, Jesus, and Menstrual Blood." transversal 14, no. 1 (2016): 1–10. http://dx.doi.org/10.1515/tra-2016-0001.

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AbstractThis article examines how concepts related to menstruation and menstrual blood were used by medieval Jews to insult the Christians’ God and his mother. One of the central concepts used in these exchanges was the claim that Jesus was conceived while Mary was menstruating. The article checks this and similar claims when they appear, among other places, in polemic works, such as the rather famous Toledot Yeshu (“The Genealogy of Jesus”), and in the Jewish chronicles about the massacres of Rhineland Jews during the first crusade of 1096.

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Boustan, Ra‘anan S., and Marie Thérèse Champagne. "Walking in the Shadows of the Past: The Jewish Experience of Rome in the Twelfth Century." Medieval Encounters 17, no. 4-5 (2011): 464–94. http://dx.doi.org/10.1163/157006711x598811.

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AbstractThe Jewish and Christian inhabitants of twelfth-century Rome viewed the urban landscape of their city through the lens of its ancient past. Their perception of Rome was shaped by a highly localized topography of cultural memory that was both shared and contested by Jews and Christians. Our reconstruction of this distinctively Roman perspective emerges from a careful juxtaposition of the report of Benjamin of Tudela’s visit to Rome preserved in his Itinerary and various Christian liturgical and topographical texts, especially those produced by the canons of the Lateran basilica. These s

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Shaham, Ron. "Christian and Jewish Waqf in Palestine during the late Ottoman period." Bulletin of the School of Oriental and African Studies 54, no. 3 (1991): 460–72. http://dx.doi.org/10.1017/s0041977x00000823.

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This article deals with Palestinian Christians and Jews who availed themselves of the Muslim pious endowment institution (waqf, pi. awqāf) during the late Ottoman period. In Judaism and Christianity we find pious endowment institutions: the Jewish ‘Hekdesh’ and the Christian ‘Piae Causae’. In both religions there exists an ancient tradition of endowments for purposes which are quite similar to those of the waqf. In spite of this, Christians and Jews in Muslim territories availed themselves of the waqf from the Middle Ages until the end of the Ottoman state. This is an example of the use by min

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NATHAN, N. M. L. "Jewish monotheism and the Christian God." Religious Studies 42, no. 1 (2006): 75–85. http://dx.doi.org/10.1017/s0034412505008127.

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Some Christians combine a doctrine about Christ which implies that there is more than one divine self with the doctrine that God revealed to the Jews a monotheism according to which there is just one divine self. I suggest that it is less costly for such Christians to achieve consistency by abandoning the second of these doctrines than to achieve it by abandoning the first.

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Green, Abigail. "Nationalism and the ‘Jewish International’: Religious Internationalism in Europe and the Middle East c.1840–c.1880." Comparative Studies in Society and History 50, no. 2 (2008): 535–58. http://dx.doi.org/10.1017/s0010417508000236.

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Jewish cosmopolitanism has long assumed a central place in the ideology of anti-Semitism. Well before the publication of “The Protocols of the Elders of Zion,” the idea of international Jewish solidarity served as an argument against Jewish emancipation. In Britain, Sir Robert Inglis famously opposed granting the Jews political rights because “[t]he Jews of London have more sympathy with the Jews resident in Berlin or Vienna than with the Christians among whom they reside.” Likewise, in 1840, the ultramontane Univers saw international lobbying on behalf of Jews accused of ritual murder in Dama

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Martin, Myrna Gene. "Outsiders on the Inside: Italian Jewish Ghettos and Cholera in the 1830s." European History Quarterly 49, no. 1 (2019): 28–49. http://dx.doi.org/10.1177/0265691418816642.

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This article analyses the initial encounter with epidemic cholera in the Italian cities of Florence, Ferrara and Modena. The large body of scholarship that explores themes related to medical theory, urban infrastructure, and political and social change across the nineteenth century demonstrates the importance of the historical evaluation of cholera epidemics. There is, however, minimal scholarship exploring the relationship between dominant social structures and minority groups. This article illuminates previously unexplored connections between Jews and Christians in relation to urban disease

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Misiarczyk, Leszek. "Status Żydów w Cesarstwie chrześcijańskim według Księgi XVI Kodeksu Teodozjusza – cz. II: Kary nakładane na Żydów." Seminare. Poszukiwania naukowe 2020(41), no. 3 (2020): 105–24. http://dx.doi.org/10.21852/sem.2020.3.08.

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The article is a continuation of Part I published in Seminare in 2019 in which the privileges for superiors and members of Jewish communities as well as the legal protection of synagogues and Jewish worship were analyzed. This Part II examines the punishments imposed on Jews for persecuting their fellow believers who convert to Christianity; for recruiting Christians to convert to Judaism and for depriving Jews of public office, and also for possessing Christian slaves.

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Nothaft, C. Philipp E., and Justine Isserles. "Calendars Beyond Borders: Exchange of Calendrical Knowledge Between Jews and Christians in Medieval Europe (12th-15th Century)." Medieval Encounters 20, no. 1 (2014): 1–37. http://dx.doi.org/10.1163/15700674-12342155.

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Abstract During the Middle Ages, calendars played a significant role in both the Jewish and Christian communities as a means of reckoning time and structuring religious worship. Although calendars spawned a rich and extensive literature in both medieval Latin and Hebrew, it remains a little-known fact that Jews and Christians studied not only their own calendrical traditions, but also those of their respective rival group: Jewish scribes incorporated Christian material into Hebrew calendrical manuscripts, while some Christian scholars even dedicated entire treatises to the calendar used by Jew

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Stern, Sacha. "Christian Calendars in Medieval Hebrew Manuscripts." Medieval Encounters 22, no. 1-3 (2016): 236–65. http://dx.doi.org/10.1163/15700674-12342223.

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The phenomenon of Christian calendars in Hebrew has largely been ignored in modern scholarship; yet it points to an important dimension of Jewish-Christian relations, and more specifically Jewish attitudes towards Christianity, in late medieval northern Europe. It is also evidence of transfer of religious knowledge between Christians and Jews, because the Hebrew texts closely replicate, in contents as well as in layout and presentation, the Latin liturgical calendars, which in many cases the Hebrew scribes must have used directly as base texts. Knowledge of the Christian calendar was essential

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Collins, Adela Yarbro. "Vilification and Self-Definition in the book of Revelation." Harvard Theological Review 79, no. 1-3 (1986): 308–20. http://dx.doi.org/10.1017/s0017816000020587.

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New Testament scholars, as well as preachers, are in frequent danger of perpetuating negative stereotypes about the Jews. The reason for this state of affairs is that the polemical anti-Jewish remarks in the NT are often simply repeated or paraphrased in the interpreter's context without attention to the difference in meaning these remarks have when read in their original social and historical contexts. Krister Stendahl has done much to sensitize Christians to this danger in his writing, public speaking, and teaching. This concern about relations between Jews and Christians today is a major re

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Aron-Beller, Katherine. "Outside the Ghetto: Jews and Christians in the Duchy of Modena." Journal of Early Modern History 17, no. 3 (2013): 245–71. http://dx.doi.org/10.1163/15700658-12342368.

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Abstract Historians have in the past concentrated their studies of early modern Jewish life on the main city-states of Northern Italy where the largest Jewish communities existed. These areas have been categorized as territories which absorbed Jewish immigrants, enclosed them in ghettos, and monitored their actions with the creation of specific agencies. My essay turns to Jewish existence in the smaller towns and rural areas of the duchy of Modena in the seventeenth century, and attempts to question how this alienated minority was able to fare in areas which housed no ghettos. Here the politic

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Ariel, Yaakov. "Israel in Contemporary Evangelical Christian Millennial Thought." Numen 59, no. 5-6 (2012): 456–85. http://dx.doi.org/10.1163/15685276-12341235.

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Abstract Israel and the Jewish people play a central role in the millennial thought of evangelical Christians. Drawing on older Christian messianic elements, as well as introducing new concepts, evangelicals have looked upon the Jews as historical Israel and at Palestine as ground zero of End-Times millennial events. Beginning in the nineteenth century, evangelicals have become actively involved in attempts to build a Jewish commonwealth in Palestine. They have looked upon the building of a Jewish state as a “sign of the time,” an indication that the current era is ending and the messianic eve

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Dege-Müller, Sophia. "Between Heretics and Jews: Inventing Jewish Identities in Ethiopia." Entangled Religions 6 (April 17, 2018): 247–308. http://dx.doi.org/10.46586/er.v6.2018.247-308.

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The Beta Israel, the Ethiopian Jews, have suffered from a negative or complete misrepresentation in the written and oral sources of pre-modern Ethiopia. The term “Jew” was deliberately chosen to stigmatize heretic groups, or any other group deviating from the normative church doctrine. Often no difference was made between Jewish groups or heretic Christians; they were marginalized and persecuted in the harshest way. The article illustrates how Jews are featured in the Ethiopian sources, the apparent patterns in this usage, and the polemic language chosen to describe these people.

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Stone, Carole. "Anti-Semitism in the Miracle Tales of the Virgin." Medieval Encounters 5, no. 3 (1999): 364–74. http://dx.doi.org/10.1163/157006799x00141.

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AbstractFantasy is a force in the anti-Semitic portrayals of Jews in medieval Christianity's miracle tales. Christians told these tales in order to forge a collective identity in which the Jew became the Other. This paper addresses Christian fantasies about Jews as well as the cultural and historical circumstances that made the tales popular. The three tales chosen for discussion- "The Child Slain by the Jews," The Jewish Boy," and "The Merchant's Surety"-demonstratc how anti-Semitic tales were useful in helping Christianity foster survival.

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Rashkover, Randi. "Markus Barth." Journal of Reformed Theology 14, no. 3 (2020): 263–79. http://dx.doi.org/10.1163/15697312-01403013.

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Abstract Like that of his father, Markus Barth’s work can be appreciated as a tireless effort to exegetically reorder Jewish-Christian relations. Even so, Barth’s writings on the Jews leave little doubt that he is vexed by a certain strain of Jewish support for Israel. More important, Barth’s writings about post-1967 Israel put his own discourse about the brotherhood of Christians and Jews into crisis. This essay will attempt to offer a working solution to this problem that can help followers of Markus Barth’s ideas continue to engage in productive and meaningful Jewish-Christian conversation.

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Berg, H. L. Murre-Van Den. "Why Protestant Churches? The American Board and the Eastern Churches: Mission among ‘Nominal’ Christians (1820-70)." Studies in Church History. Subsidia 13 (2000): 98–111. http://dx.doi.org/10.1017/s0143045900002805.

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IntroductionIn Palestine, Syria, the provinces of Asia Minor, Armenia, Georgia, and Persia, though Mohammedan countries, there are many thousands of Jews, and many thousands of Christians, at least in name. But the whole mingled population is in a state of deplorable ignorance and degradation, – destitute of the means of divine knowledge, and bewildered with vain imaginations and strong delusions.

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SUMMERS, ANNE. "False Start or Brave Beginning? The Society of Jews and Christians, 1924–1944." Journal of Ecclesiastical History 65, no. 4 (2014): 827–51. http://dx.doi.org/10.1017/s0022046913000560.

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The Society of Jews and Christians drew on relationships formed before 1918 in urban social work, the suffrage campaign and pacifist organisations. Its career was much less smooth than that of its successor, the Council of Christians and Jews, because Liberal Judaism's founding role largely antagonised the Orthodox Jewish mainstream, and Christian affiliates sometimes failed to observe the agreement not to proselytise. This paper discusses the influence of the Revd James Parkes, and the exceptional circumstances of the rise of Nazism, in changing views on both sides, and also reflects on why h

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