Journal articles: 'Jewish Conversion'

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Garber, Zev. "The Jewish Jesus: Conversation, Not Conversion." Hebrew Studies 56, no. 1 (2015): 385–92. http://dx.doi.org/10.1353/hbr.2015.0001.

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STROUMSA, Sarah. "Between Acculturation and Conversion in Islamic Spain The case of the Banū Ḥasday." Mediterranea. International Journal on the Transfer of Knowledge, no. 1 (March 1, 2016): 9. http://dx.doi.org/10.21071/mijtk.v0i1.5171.

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The High Middle Ages in Islamic Spain (al-Andalus) is often described as a golden age in which Jews, Christians and Muslims lived in harmony. The attested dynamics of conversions to Islam disturb this idyllic, static picture, revealing the religious and social pressures exerted on the religious minorities. The different reactions of the Jewish and Christian communities of al-Andalus to these pressures allow us to refine our understanding of conversion in the Medieval Islamic world. A close examination of the Jewish family of Banū Ḥasday shows more nuances and ambivalence than ‘conversion’ normally suggests.

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Fenton, Paul B. "From Forced Conversion to Marranism." European Judaism 52, no. 2 (September 1, 2019): 31–42. http://dx.doi.org/10.3167/ej.2019.520204.

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This article traces the history of the forced conversion of Jews to Islam in al-Andalus and Morocco from the Middle Ages to modern times. An account is given of the various discriminative measures and even persecution to which Jewish converts were exposed. Indeed, even though they became with time sincere and learned Muslims, just as the Marranos in Christian Spain, the sincerity of their conversion was doubted and they were constantly accused of the negative traits attributed to the Jews. The article also discusses a recently discovered defence of the New Muslims authored by an Islamic scholar of Jewish origin which throws new light on the fate of these converts.

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Herzig, Tamar. "The Hazards of Conversion: Nuns, Jews, and Demons in Late Renaissance Italy." Church History 85, no. 3 (September 2016): 468–501. http://dx.doi.org/10.1017/s0009640716000445.

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Female monasticism and the conversion of the Jews were both major concerns for the ecclesiastical establishment, as well as for Italian ruling elites, after the Council of Trent (1545–1563). Hence, the monachization of baptized Jewish girls acquired a unique symbolic significance. Moreover, during this period cases of demonic possession were on the rise, and so were witchcraft accusations. This article explores a case from late sixteenth-century Mantua in which Jewish conversion, female monachization, demonic possession and witch-hunting all came into play in a violent drama. Drawing on unpublished documents as well as on chronicles and hagiographies, the article elucidates the mental toll that conversion and monachization took on the Jewess Luina, who later became known as Sister Margherita. It delineates her life, which culminated with her diagnosis as a demoniac, and analyzes the significance that this etiology held for the energumen—whose affliction was attributed to her ongoing contacts with Jews—and for Mantua's Jews. The article argues that the anxiety provoked by suspicions that a formerly Jewish nun reverted to Judaism was so profound, that it led to the burning at the stake of Judith Franchetta, the only Jew ever to be executed as a witch in the Italian peninsula.

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Kravel-Tovi, Michal. "Jews by choice? Orthodox conversion, the problem of choice, and Jewish religiopolitics in the Israeli state." Ethnography 20, no. 1 (May 26, 2017): 47–67. http://dx.doi.org/10.1177/1466138117712267.

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Anthropologists have long displayed interest in the tension between choice and coercion in processes of religious conversion. In this article, I draw from ethnographic work in contemporary Israel to explore the ways in which this tension animates pedagogic formations of Orthodox Jewish conversion. I argue that conversion teachers’ concerns are rooted in the tension they identify between the religious ideal scripts of Jewish conversion, as an individual voluntary act, and governing religiopolitical state structures of conversion. I show how teachers insist on the image of the willing convert, while simultaneously considering, albeit with limited effect, the withered resonance that these images hold in the lived experience of their students. By contextualizing and analyzing the ‘problem of choice’ besetting conversion teachers, this article sheds light on some of the underlying forces that influence how non-Jews become Jews in the Jewish state.

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Yakobson, Alexander. "Joining the Jewish People: Non-Jewish Immigrants from the Former USSR, Israeli Identity and Jewish Peoplehood." Israel Law Review 43, no. 1 (2010): 218–39. http://dx.doi.org/10.1017/s0021223700000108.

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The Law of Return grants every Jew the right to immigrate to Israel; this also applies to non-Jewish relatives of Jews. The Citizenship Law grants every such “returnee” automatic citizenship. The wave of immigration from the former Soviet Union in the 90s brought a large number of immigrants not considered Jewish under the definition accepted in Israel. Is this large group of Israeli citizens—who do not, at least formally, belong to the Jewish people—an emerging second substantial national minority in Israel? This Article argues that regardless of formal definitions based on Orthodox religious law under which a religious conversion is the only way for a non-Jew to become Jewish, these immigrants, through their successful social and cultural integration in the Hebrew-speaking Jewish society in Israel, are joining, de facto, the Jewish people. It is no longer true that religious conversion is the only way to join the Jewish people.

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Jagodzińska, Agnieszka. "Badania nad konwersją: nowe trendy, metody, wyzwania." Studia Judaica, no. 2 (46) (2021): 425–36. http://dx.doi.org/10.4467/10.4467/24500100stj.20.021.13664.

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Research on Jewish Conversion: New Trends, Methods, and Challenges This review article addresses the recent popularity of studies on Jewish conversion. In particular, it examines the volume Bastards and Believers: Jewish Converts and Conversion from the Bible to the Present edited by Theodor Dunkelgrün and PawełMaciejko (Philadelphia, 2020). The author of the article suggests looking at this volume as at a representative example of recent trends, themes, methods, and challenges present in studying Jewish conversion.

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Shilo, Shmuel. "Halakhic Leniency in Modern Responsa Regarding Conversion." Israel Law Review 22, no. 3 (1988): 353–64. http://dx.doi.org/10.1017/s0021223700009304.

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The process of conversion to Judaism is paralleled to the acceptance of the Torah by the Jewish people at Sinai. In Jewish sources, the Sinaitic experience is viewed as a mass conversion of the Jewish people. The essence of this conversion was the acceptance of the commandments as binding upon the Jewish people. Similarly, the essence of a Gentile's conversion to Judaism in later generations, is his acceptance of the yoke of the commandments as binding upon him. In fact, the Talmudic sources go so far as to state that the Jewish people at Sinai underwent the same process as a proselyte: circumcision, immersion in a mikve and the bringing of a burnt-offering. In short, traditionally, the essence of conversion was the acceptance of the mitzvot.

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Teter, Magda. "The Legend of Ger Ẓedek of Wilno as Polemic and Reassurance." AJS Review 29, no. 2 (November 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) . . . who descended from a long line of noble Christian rulers and who sacrificed wealth and power to convert from Christianity to Judaism,” and it serves as a basis for school plays in some Ḥaredi schools for girls. Although converts to Judaism were not unheard of in the premodern era, few stories of this kind emerged. Rabbinic authorities had an ambiguous attitude toward non-Jewish conversions, and few encouraged proselytizing or glorified non-Jewish converts. The legend of ger ẓedek of Wilno, though said to be a true story, appears to be a carefully crafted tale of conversion, a polemical and apologetic response to a number of challenges that the Polish Jewish community faced from the mid-eighteenth century.

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Gregerman, Adam. "The Desirability of Jewish Conversion to Christianity in Contemporary Catholic Thought." Horizons 45, no. 2 (October 24, 2018): 249–86. http://dx.doi.org/10.1017/hor.2018.71.

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I argue that the authors of the December 2015 Vatican statement “The Gifts and the Calling of God Are Irrevocable” both present the Jewish Old Covenant as a good covenant (rejecting traditional Christian supersessionism) and nonetheless view Jews’ conversion to the better Christian New Covenant as desirable. I challenge the assumption that post–Nostra Aetate positive views of the Jewish covenant, including the claim that Jews are already “saved,” preclude a desire for Jews to convert to Christianity. On the contrary, I show that the authors’ claim that the New Covenant is the “fulfillment” of the Old Covenant provides a motive for contemporary Christians to emulate the efforts made by those early followers of Jesus who shared the gospel with their fellow Jews. To support my argument, I first carefully study the writings of Cardinal Walter Kasper. The authors of Gifts draw almost entirely on Kasper's nuanced and complex views regarding the desirability of Jewish conversion to Christianity, adopting even his approach to and format for presenting this controversial claim.

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Crome, Andrew. "Seductive Splendour and Caricatured Simplicity." Bulletin of the John Rylands Library 97, no. 1 (March 1, 2021): 111–28. http://dx.doi.org/10.7227/bjrl.97.1.8.

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This article examines English Evangelical novels focused on the conversion of Jewish characters, published from the 1820s to the 1850s. It concentrates particularly on the way these novels emphasised the importance of the Church of England in constructing national and religious identity, and used Jewish conversion as a way to critique Catholicism and Nonconformity. Jewish worship, rabbinic authority and Talmudic devotion were linked to Roman Catholic attitudes towards priesthood and tradition, while Jews were also portrayed as victims of a persecuting Roman Church. Nonconformity was criticised for disordered worship and confusing Jews with its attacks on respectable Anglicanism. As a national religion, novelists therefore imagined that Jews would be saved by a national church, and often linked this to concepts of a national restoration to Palestine. This article develops and complicates understandings of Evangelical views of Jews in the nineteenth century, and their links to ‘writing the nation’ in popular literature.

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Husain, Adnan. "CONVERSION TO HISTORY: NEGATING EXILE AND MESSIANISM IN AL-SAMAW'AL AL-MAGHRIBĪ'S POLEMIC AGAINST JUDAISM." Medieval Encounters 8, no. 1 (2002): 3–34. http://dx.doi.org/10.1163/157006702320365922.

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AbstractThis article examines the autobiographical narrative and polemical treatise of a twelfth century Jewish convert to Islam. Samaw'al al-Maghribī's writings contend with the problems of reconciling exilic Jewish identity during the diaspora with the dominant Muslim high culture in which Jews participated. In particular, his autobiography reveals the profound importance for his conversion of his identitification with Muslim history as represented in historical literature that promoted an ideological vision of the past. Similarly, his polemic articulates a critique of Judaism and Jewish religious identity in remarkably historicist terms that associate the integrity of religious culture with an independent political power. Educated in Islamicate scientific and philosophical culture, Samaw'al privileges a culturally defined conception of "reason" over genealogical links and identifies with the political success of Islamic civilization. His writings exemplify the dynamic tension within Jewish exilic identity between conversion and messianism as resolutions to the conflicts of minority status. In choosing conversion, he denied the endless wait for the Messiah as an irrational failure to recognize the judgments of history.

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Brettschneider, Marla. "Jewish Conversion Matters in Côte d’Ivoire." Journal of the Middle East and Africa 10, no. 1 (January 2, 2019): 29–45. http://dx.doi.org/10.1080/21520844.2019.1565200.

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Neuhaus, David M. "Jewish conversion to the Catholic Church." Pastoral Psychology 37, no. 1 (September 1988): 38–52. http://dx.doi.org/10.1007/bf01763916.

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Buchbinder, Jacob T., Yoram Bilu, and Eliezer Witztum. "Ethnic Background and Antecedents of Religious Conversion among Israeli Jewish Outpatients." Psychological Reports 81, no. 3_suppl (December 1997): 1187–202. http://dx.doi.org/10.2466/pr0.1997.81.3f.1187.

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This study explored the association of ethnocultural background (Ashkenazi vs Sephardi origin) with antecedents of religious conversion among Israeli Jewish penitents who applied for psychiatric help in an outpatient clinic. A basic assumption underlying the comparison was that Sephardic Jews in Israel are more inclined toward Jewish tradition and collectivistic than Ashkenazim. The interview data indicated that for both groups emotional factors were more dominant in the conversion process than cognitive ones; however, cognitive factors were more strongly present in the conversion process of the Ashkenazim whose prepenitence cultural orientation had been more secularized and individualistic. In both groups a high prevalence of problematic relations with the father (but not with the mother) during childhood was noticed. Over-all, conversion tended to be gradual rather than abrupt and devoid of mystical experiences.

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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 (March 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? In the abstract, the converts had clear options: they could either remain Christians or return to judaism. Reality would surely reveal a range of possibilities, however, as these conversi tried to live out their conversion or to reject it without running afoul of the authorities. While the dominant Christian culture undoubtedly exerted pressure to convert, Jews did not necessarily sit idly by while their people approached the baptismal font. Some conversi felt contrary pressure to take up Judaism again. In the most extreme cases, conversi who reverted to Judaism faced death as well. This paper examines forces exerted on Jewish converts to Christianity to return to Judaism, using examples from France and northern Spain in the first half of the fourteenth century.

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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 (November 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 sinners but apostates (meshummadim or the vertilgten). Given this Ashkenazi tradition, it is not surprising that converts were marginalized in Jewish historiography and scholarship. Nevertheless, as Carlebach argues persuasively in this book, they played a significant role in Jewish–Christian relations in early modern Germany; and given the fact that conversions rose rapidly in the late eighteenth century, it is all the more important to understand the prehistory of Jewish conversion and integration in Germany after Emancipation.

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Eraqi-Klorman, Bat-Zion. "THE FORCED CONVERSION OF JEWISH ORPHANS IN YEMEN." International Journal of Middle East Studies 33, no. 1 (February 2001): 23–47. http://dx.doi.org/10.1017/s0020743801001027.

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Reports emanating from Yemen as early as the 1920s indicated that local Jews were subjected to a unique statute, known in Jewish sources as the “Orphans' Decree.” This law obligated the Yemeni (Zaydi) state to take custody of dhimmi children who had been orphaned, usually of both parents, and to raise them as Muslims. The statute, anchored in 18th-century Zaydi legal interpretations and put into practice at the end of that century, has no parallel in other countries.1 S. D. Goitein suggests that the legal basis for this religious interpretation rested on the hadith: “Every person is born to the natural religion [Islam], and only his parents make a Jew or a Christian out of him” (Muhammad al-Bukhari 82, 3).2

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Schainker, Ellie R. "Banning Jewish “Extremist” Literature in Russia: Conversion and Toleration in Historical Perspective." Soviet and Post-Soviet Review 46, no. 2 (April 23, 2019): 187–210. http://dx.doi.org/10.1163/18763324-04602005.

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In 2017, Russia’s Ministry of Justice banned a nineteenth-century book written by the German rabbi Markus Lehmann, labeling it extremist literature. This article places current Russian efforts to stamp out religious extremism in a broader historical context of imperial productions of tolerance and intolerance and the impact on religious minorities. It examines the case of Jews in the Russian Empire and post-Soviet Russia through the lens of religious conversion, forced baptisms, and freedom of conscience in the realm of apostasy. Lehmann’s book, characteristic of nineteenth-century Orthodox Jewish historical fiction in German, used the historical memory of forced conversions of Jews in medieval and early modern Europe to forge a new path to integration in tolerant, Protestant environs. This article offers a historical and literary reading of Lehmann’s banned book against the longer arc of imperial Russian toleration and conservative appropriations of toleration for discrimination against minorities.

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Follador, Kellen Jacobsen. "A intolerância contra os judeus. Violência e conversões no Reino de Castela." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 7, no. 9 (March 9, 2015): 79. http://dx.doi.org/10.20890/reflexus.v7i9.192.

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Resumo: O presente artigo aborda momentos da história do reino de Castela nos quais os judeus estiveram de, alguma forma, submetidos à violência e, como desmembramento, à conversão forçada. No reino de Castela, desde os tempos mais remotos os judeus eram considerados como uma comunidade à parte da cristã, sendo apenas tolerados pela mesma. A partir do século XIII essa tolerância sofre modificações que se acentuam ao longo do século XIV. No primeiro caso destacamos a participação de grupos religiosos como franciscanos e dominicanos no combate àquilo que consideravam as heresias judaicas contidas no Talmude e, no século XIV, episódios de violência relacionados à peste negra, conflito dinástico e pregações antijudaicas. Todos esses momentos de materialização da intolerância contra a comunidade judaica tiveram dentre suas consequências a morte ou a conversão de muitos judeus. Com o passar das décadas a intolerância contra os judeus foi estendida aos conversos que presenciaram o surgimento de um preconceito religioso e de uma intolerância que desacreditavam a religiosidade dos conversos. Palavras-chave: Antijudaísmo. Intolerância. Violência. Conversões. Abstract: This paper presents some moments in the history of Castile Kingdom in which Jewish people in some ways were subjected to violence and consequently to forced conversion. Since the earliest times Jewish people were regarded as a part of the Christian community in Castile Kingdom, just being tolerated by it. In the beginning in the thirteenth century this tolerance changed, and these changes increased throughout the fourteenth century. So, firstly, we emphasize the participation of religious groups such as Franciscans and Dominicans in fighting against what they considered Jewish heresies contained in the Talmud, and, secondly, in episodes of violence related to the Black Plague, dynastic conflict and anti-jewish sermons in the fourteenth century. All these moments of realization of intolerance against the Jewish community had among its consequences the death or conversion of many Jews. Over the decades intolerance against Jews was extended to converts who have witnessed the emergence of a religious prejudice and intolerance that discredited the religious converts. Keywords: Anti-Judaism. Intolerance. Violence. Conversions.

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Schainker, Ellie R. "Leaving the Jewish Fold: Conversion and Radical Assimilation in Modern Jewish History." Journal of Jewish Studies 68, no. 1 (April 1, 2017): 214–16. http://dx.doi.org/10.18647/3320/jjs-2017.

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Davidi, Einat. "The Corpus of Hebrew and Jewish Autos Sacramentales: Self-deception and Conversion." European Journal of Jewish Studies 13, no. 2 (September 2, 2019): 182–226. http://dx.doi.org/10.1163/1872471x-11211064.

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Abstract This article identifies a set of plays written in the seventeenth and eighteenth centuries by ‘new Jews’ in the Western Sephardi Diaspora, as autos sacramentales. It discusses essential characteristics of this genre, such as the dual—theomachic and psychomachic—level, the triangle constellation of allegorical characters with human nature in its center and the representatives of good and evil on both sides, and the parallelism created in the play between the cosmic story, the story of humanity, and the story of the individual human soul. It is argued that these characteristics are to be found in plays written by Jews in the Early Modern Era. The article maintains that the appearance of this corpus of plays in the history of Jewish writing indicates that an underlying structure of the psychic and historical consciousness of Western culture had not skipped the Jewish cultural world.

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Fisher, Cass. "The Posthumous Conversion of Ludwig Wittgenstein and the Future of Jewish (Anti-)Theology." AJS Review 39, no. 2 (November 2015): 333–65. http://dx.doi.org/10.1017/s0364009415000082.

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In recent years Jewish philosophers and theologians from across the religious spectrum have claimed that the philosophy of the Austrian-born British philosopher Ludwig Wittgenstein is a crucial resource for understanding Jewish belief and practice. The majority of these thinkers are drawn to Wittgenstein's work on account of the diminished role that he ascribes to religious belief—a position that affirms the widespread view that theology has played a minimal role in Judaism. Another line of thought sees in Wittgenstein's philosophy resources that can illuminate the forms and functions of Jewish theological language and bolster the place of theological reflection within Jewish religious life. This article undertakes a critical analysis of the reception of Wittgenstein's philosophy among contemporary Jewish thinkers with the goal of delineating these alternative responses to his work. The paper concludes by arguing that the way in which Jewish thinkers appropriate Wittgenstein's philosophy will have profound consequences for the future of Jewish theology.

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Czimbalmos, Mercédesz. "Rites of Passage: Conversionary in-Marriages in the Finnish Jewish Communities." Journal of Religion in Europe 14, no. 1-2 (May 24, 2021): 1–27. http://dx.doi.org/10.1163/18748929-20211502.

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Abstract Debates over intermarriages and conversions are at the heart of Jewish concerns today. International studies outline a growing number of intermarriages or their considerations within several European countries and the United States. Yet, the Nordic context in general and the Finnish context specifically are understudied. The current study seeks to fill the gap in the existing research by contributing to the field of conversion studies in general and the research in Jewish intermarriages and conversions in particular in Europe and in Finland by analyzing newly gathered ethnographic materials from the years 2019–2020 through adapting Sylvia Barack Fishman’s typology on conversionary in-marriages to the Finnish context.

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Kümper, Hiram. "Das Glaubensverhör der Jüdin Rahel im Juni 1554 durch Nikolaus von Amsdorf als „Modus et forma judaei convertendi“." Archiv für Reformationsgeschichte - Archive for Reformation History 99, no. 1 (December 1, 2008): 120–38. http://dx.doi.org/10.14315/arg-2008-0107.

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ABSTRACTThe article provides the editio princeps of a protocol of a conversion examination held in 1554 by the orthodox Lutheran and Naumburg exile bishop Nicolaus of Amsdorf and Johann Weiß in Eisenach when a Jewish damsel named Rahel had solicited baptism. The protocol is discussed in terms of the historical situation of Thuringian Jews in the mid-sixteenth century and some crucial notions of Protestant attitudes toward Jewish converts as depicted by the examination

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LOWER, MICHAEL. "Conversion and St Louis's Last Crusade." Journal of Ecclesiastical History 58, no. 2 (March 28, 2007): 211–31. http://dx.doi.org/10.1017/s0022046906009006.

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Arguments as to why St Louis diverted his 1270 crusade to Tunis from Jerusalem have been raging ever since the expedition returned to France. Although historians have recently agreed that the diversion was the decision of Louis himself, this consensus has not led to exploration of his reasons for crusading to a north African port city. This essay argues that the diversion to Tunis is best understood in terms of Louis's ideas about conversion in general and his policy towards the Jews of his land in particular. The close parallels between Louis's Jewish policy and the Tunisian strategy suggest that these conversion policies led Louis to Tunis.

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Czimbalmos, Mercédesz. "Yidishe tates forming Jewish families." Nordisk judaistik/Scandinavian Jewish Studies 31, no. 2 (December 12, 2020): 21–40. http://dx.doi.org/10.30752/nj.97558.

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Jewish communities often do not endorse the idea of intermarriage, and Orthodox Judaism opposes the idea of marrying out. Intermarriage is often perceived as a threat that may jeopardise Jewish continuity as children of such a relationship may not identify as Jews. When a Jewish woman marries out, her children will in any case become Jewish by halakhah – the Jewish law – by which Judaism is inherited from mother to child – and thus usually faces less difficulties over acceptance in Jewish communities. Even though the Torah speaks of patrilineal descent, in post-biblical times, the policy was reversed in favour of the matrilineal principle, and children of Jewish men and non-Jewish women must therefore go through the conversion process if they wish to join a Jewish congregation according to most Jewish denominational requirements. The aim of this article is to analyse what happens when Jewish men, who belong to Finland’s Orthodox communities, marry out. Do they ensure Jewish continuity, and raise their children Jewish, and how do they act as Yidishe tates – Jewish fathers? If yes, how do they do so, and what problems do they face? These questions are answered through an analysis of thirteen semi-structured in-depth interviews conducted with male members of the Jewish Community of Helsinki and Turku in 2019–20.

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Dox, Donnalee. "Medieval Drama as Documentation: “Real Presence” in the Croxton Conversion of Ser Jonathas the Jewe by the Myracle of the Blissed Sacrament." Theatre Survey 38, no. 1 (May 1997): 97–115. http://dx.doi.org/10.1017/s004055740000185x.

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In the fifteenth-century East Anglian play, The Conversion of Ser Jonathas the Jewe by the Myracle of the Blissed Sacrament, five Jews desecrate a host to challenge the Christian doctrine of transubstantiation. In the play's image of Jewish characters, fifteenth-century English Christianity constructed an ethnic, religious, and cultural alterity. A Jewish merchant, Jonathas, bribes a Christian merchant, Aristorius, to steal a consecrated host from a local church. Five Jewish characters then stab the host, nail it to a pillar, boil it, and bake it in an oven over a fire. In this last trial, the oven bursts open to reveal the image of Christ as a bloody child. At the sight of the Christ, and upon hearing his reproach, the Jews confess and are baptized into the Christian faith.

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Kravel-Tovi, Michal. "‘National mission’: biopolitics, non-Jewish immigration and Jewish conversion policy in contemporary Israel." Ethnic and Racial Studies 35, no. 4 (April 2012): 737–56. http://dx.doi.org/10.1080/01419870.2011.588338.

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Goldin, Farideh. "Jewish Identities in Iran." American Journal of Islam and Society 29, no. 4 (October 1, 2012): 90–92. http://dx.doi.org/10.35632/ajis.v29i4.1179.

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In Jewish Identities in Iran, Mehrdad Amanat tries to unearth the roots of IranianJews converting to both Islam and the Baha’i faith starting with the Safavidperiod in the sixteenth century. Admitting a personal interest in the project(his family converted from Judaism to the Baha’i faith), Amanat searches foranswers in, among many other resources, autobiographies written by membersof all faiths. Included are the memoirs of Mash’allah Farivar, son of the chiefrabbi and dayan (judge) of the Jewish community of Shiraz, and Fazel Mazandarani’smulti-volume history of the Babi–Baha’is. Missing from the extensivefourteen-page bibliography, however, is the field research conducted by LaurenceLoeb in Shiraz, Outcast: Jewish Life in Southern Iran, and multiple volumesof The History of Contemporary Iranian Jews, edited by Homa andHuman Sarshar.Relatively short for a research of this magnitude (210 pages), the readermight feel rushed through the historical events. The first chapter, “The JewishPresence in Pre-Islamic and Medieval Iran,” covers centuries of Iranian Jewishlife in just twenty pages. Under such headings as “Jews in the pre-Islamic Period,”“Economic and Cultural Spheres,” “Encounters with Other Religions,”“The Early Islamic Period,” “The Militant Jews of Isfahan,” “Early Conversionsto Islam,” “Religious Diversity under Mongol Rule,” and “The Emergenceof Jewish Notables,” the author barely touches the surface of each issue.Amanat’s research is nevertheless meticulous and often cites multiple examplesto reveal a cause for conversion in the later chapters ...

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Batnitzky, Leora. "Between Ancestry and Belief: “Judaism” and “Hinduism” in the Nineteenth Century." Modern Judaism - A Journal of Jewish Ideas and Experience 41, no. 2 (April 5, 2021): 194–219. http://dx.doi.org/10.1093/mj/kjab001.

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Abstract This article argues that thinking about disputed conceptions of religious conversion helps us understand the emergence of both Jewish and Indian nationalism in the nineteenth century. In today’s world, Hindu nationalism and Zionism are most often understood to be in conflict with various forms of Islamism, yet the ideological formations of both developed in the context of Christian colonialism and, from the perspectives of Jewish and Indian reformers and nationalists, the remaking of Hinduism and Judaism in the image of Christianity. Even as they internalized some aspects of Protestant criticisms of “Judaism” and “Hinduism,” nineteenth century Jewish and Hindu reformers opposed definitions of “Judaism” and “Hinduism” based upon what they regarded as a one-sided emphasis on individual belief at the expense of ancestry and national identity. In making arguments about what constituted “Judaism” and “Hinduism” respectively, Jewish and Hindu reformers also rejected what they claimed was the false universalism of Christianity, as epitomized by Christian missionizing. For Jewish and Hindu reformers of the nineteenth century, “Jewish” and “Hindu” ties to ancestry marked not a parochial intolerance of others, as many Christians had long maintained, but a true universalism that, unlike Christian missionizing, allowed, promoted and embraced human difference. In these ways, contested characterizations of “Judaism” and “Hinduism” in the nineteenth century set in motion a series of arguments about conversion that became central to Jewish and Indian nationalism, some of which remain relevant for understanding conversion controversies in Israel and India today.

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Lowenstein, S. M. "Jewish Intermarriage and Conversion in Germany and Austria." Modern Judaism 25, no. 1 (February 1, 2005): 23–61. http://dx.doi.org/10.1093/mj/kji003.

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Leiter, Sarah. "Brazilian but Jewish: Religious Conversion and Mismatched Identities." International Journal of Latin American Religions 3, no. 1 (May 14, 2019): 25–39. http://dx.doi.org/10.1007/s41603-019-00075-1.

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Zaitsev, Kira. "Building Babylonian giur." Nordisk Judaistik/Scandinavian Jewish Studies 29, no. 2 (November 3, 2018): 58–60. http://dx.doi.org/10.30752/nj.70424.

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Baumgarten, Elisheva. "Daily Commodities and Religious Identity in the Medieval Jewish Communities of Northern Europe." Studies in Church History 50 (2014): 97–121. http://dx.doi.org/10.1017/s0424208400001674.

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The Hebrew chronicle written by Solomon b. Samson recounts the mass conversion of the Jews of Regensburg in 1096.’ The Jews were herded and forced into the local river where a ‘sign was made over the water, the sign of a cross’ and thus they were baptized, all together in the same river. The local German rivers play another role in the accounts of the turbulent events of the Crusade persecutions. They were also the place where Jews evaded conversion, drowning themselves in water, rather than being baptized by what the chronicles’ authors call the ‘stinking waters’ of Christianity. Reading these Hebrew chronicles, one is immediately struck by the tremendous revulsion expressed toward the waters of baptism. Indeed, in his analysis of the symbolic significance of the baptismal waters for medieval Jews, Ivan Marcus has suggested that baptism by force in the local rivers was so traumatic that they instituted a ritual response during the twelfth and thirteenth centuries. One component of the medieval Jewish child initiation ceremony to Torah study was performed on the banks of the river, expressing Jewish aversion to baptism (see Fig. i).

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Streifer, Adriana. "Jewish Renegades and Renegade Jews in Robert Daborne’s A Christian Turned Turk." European Judaism 51, no. 2 (September 1, 2018): 30–35. http://dx.doi.org/10.3167/ej.2017.510206.

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Robert Daborne’s A Christian Turned Turk (1612) has attracted scholarly attention for its representation of English attitudes towards Islam, the economic and cultural allure of piracy, and the religious and political stakes of conversion. Yet the play also deserves to be considered for its treatment of Jewish characters, whose dynamicity complicates early modern understandings of Jewish difference. Daborne’s play links Jews to renegades – individuals who threaten England’s integrity by rejecting religious and national ties for the sake of personal profit. Applying the epithet ‘Renegado Jew’ to its main Jewish character, A Christian Turned Turk seeks to define the relationship between these two bogeymen of the English imagination. Drawing on a biblical origin story for renegades, as well as parallels between the play’s main Jewish and renegade characters, I argue that A Christian Turned Turk offers Jewishness as the proper lens through which to understand the allures and dangers of renegadism.

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Streifer, Adriana. "Jewish Renegades and Renegade Jews in Robert Daborne’s A Christian Turned Turk." European Judaism 51, no. 2 (September 1, 2018): 30–35. http://dx.doi.org/10.3167/ej.2018.510206.

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Abstract Robert Daborne’s A Christian Turned Turk (1612) has attracted scholarly attention for its representation of English attitudes towards Islam, the economic and cultural allure of piracy, and the religious and political stakes of conversion. Yet the play also deserves to be considered for its treatment of Jewish characters, whose dynamicity complicates early modern understandings of Jewish difference. Daborne’s play links Jews to renegades – individuals who threaten England’s integrity by rejecting religious and national ties for the sake of personal profit. Applying the epithet ‘Renegado Jew’ to its main Jewish character, A Christian Turned Turk seeks to define the relationship between these two bogeymen of the English imagination. Drawing on a biblical origin story for renegades, as well as parallels between the play’s main Jewish and renegade characters, I argue that A Christian Turned Turk offers Jewishness as the proper lens through which to understand the allures and dangers of renegadism.

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Levantovskaya, Margarita. "The Russian-Speaking Jewish Diaspora in Translation: Liudmila Ulitskaia's Daniel Stein, Translator." Slavic Review 71, no. 1 (2012): 91–107. http://dx.doi.org/10.5612/slavicreview.71.1.0091.

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Liudmila Ulitskaia's 2006 novel, Daniel' Shtain, pervodchik (Daniel Stein, Translator), explores the experience of the Russian-speaking diaspora in the aftermath of World War II through a focus on Jewish immigrants in Israel who convert to Christianity. The novel's treatment of the divisive topic of Jewish to Christian conversion is enabled by the author's reliance on the theoretical and allegorical values of translation. Evoking advancements in twentieth-century translation studies through its broad treatment of translation and critique of the investment in the notion of fidelity to the original, be it language or identity, the novel advocates for the acceptance of the transformations and the resulting hybridity of the Jewish diasporic self. Daniel Stein, Translator specifically highlights the influence of the Soviet nationalities policies and the Nazi occupation of eastern Europe on the identity metamorphoses of Soviet Jews. By promoting the legitimacy of the expressions of Jewish identity by immigrants from the USSR through her novel, Ulitskaia proposes an expanded and anti-essentialist view of Jewish identity that would include individuals traditionally viewed as apostates.

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Ama, Michihiro. "A Jewish Buddhist Priest." Southern California Quarterly 100, no. 3 (2018): 297–323. http://dx.doi.org/10.1525/scq.2018.100.3.297.

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Julius A. Goldwater’s career as a Buddhist priest at the Los Angeles Hompa Hongwanji Temple, 1934–1945, serves as a vehicle for identifying pre-war orthodoxy and tolerance for universalism and measures the LAHH’s shift to ethnic orthodoxy after the Nikkei return from wartime incarceration. The article traces Goldwater’s path to conversion, his service as a priest at LAHH, his wartime stewardship of the temple, and the temple’s lawsuit against him in the resettlement period. The trial also brought out issues of temple leadership, race, doctrinal differences, and finances.

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Du Toit, A. B. "Joodse religieuse uitbreiding in die Nuwe-Testamentiese tydvak: Was die Judaisme 'n missionêre godsdiens? (Deel 1)." Verbum et Ecclesia 17, no. 2 (April 21, 1996): 307–16. http://dx.doi.org/10.4102/ve.v17i2.519.

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Jewish religious expansion in the New Testament era: Was Judaism a missionary religion? (part I) The dramatic increase in the Jewish population towards the end of the Second Temple period has prompted the theory that Judaism at that stage was an energetic missionary religion. But this phenomenon should rather be ascribed to a variety of factors. In this first article five of these factors are discussed: the Jewish attitude towards procreation, the fact of the Diaspora, forced proselytizing, intermarriage and the "conversion" of non-Jewish slaves.

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Herzig, Tamar. "The Future of Studying Jewish Conversion in Renaissance Italy." I Tatti Studies in the Italian Renaissance 22, no. 2 (September 2019): 311–18. http://dx.doi.org/10.1086/705412.

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Brinkmann, Tobias. "Todd M. Endelman. Leaving the Jewish Fold: Conversion and Radical Assimilation in Modern Jewish History ." American Historical Review 121, no. 5 (December 2016): 1612–14. http://dx.doi.org/10.1093/ahr/121.5.1612.

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Dollar, Harold. "The Conversion of the Messenger." Missiology: An International Review 21, no. 1 (January 1993): 13–19. http://dx.doi.org/10.1177/009182969302100102.

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In his two-volume story of early Christianity, Luke gives some indication of the cultural change that takes place as Christianity moves from particularism to universalism. His paradigmatic account occurs in Acts 10. While it is normal to accent the conversion of the Gentiles, there is some evidence that Luke is actually recounting a double conversion in this chapter. The conversion of the Jewish missionaries was somewhat more painful, sociologically and theologically, than was the conversion of the Gentiles. This article argues that the conversion of the missionary is a normal part of cross-cultural ministry1.

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Zetterholm, Magnus. "'And Abraham believed'. Paul, James, and the Gentiles." Nordisk Judaistik/Scandinavian Jewish Studies 24, no. 1-2 (September 1, 2003): 109–22. http://dx.doi.org/10.30752/nj.69602.

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The New Testament is basically a collection of Jewish texts written during a period when the Jesus movement was still part of the diverse Judaism of the first century. Therefore we should expect to find examples of rabbinic biblical interpretation in the New Testament. This article suggests that the apostle Paul used midrash to create an interpretation of Gen 15:6 that allowed Gentiles to be included into the covenant without prior conversion to Judaism (Romans 4:1-12). It is argued that James, the brother of Jesus, in his interpretation of the same verse (James 2:14-24) also used midrash in order to create an interpretation that contradicted that of Paul. It is likely that this reflects an intra-Jewish debate concerning the salvation of the Gentiles. While the majority of Jews within the Jesus movement neither seem to have agreed that Gentiles were not to become Jews, nor were they obliged to observe the Torah, Paul’s solution of including the Gentiles into the covenant may have been perceived as a threat to Jewish ethnic and religious identity.

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Mancini, Susanna. "Supreme Court of the United Kingdom: To Be or Not To Be Jewish: The UK Supreme Court Answers the Question; Judgment of 16 December 2009, R v The Governing Body of JFS, 2009 UKSC 15." European Constitutional Law Review 6, no. 3 (October 2010): 481–502. http://dx.doi.org/10.1017/s1574019610300071.

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On 16 December 2009, the UK Supreme Court held a state-funded Jewish school to be guilty of discrimination based on ethnic origin in the way it operated its admissions policies. The Jewish Free School (JFS), one of the top-performing schools in the country, refused a place to a thirteen year old boy, M., because it did not consider him Jewish. It is a fundamental tenet of traditional Judaism that to be Jewish one must be born of Jewish mother or to a woman who converted into Judaism prior to his/her birth. M.'s father was Jewish by birth, but his mother, who was originally an Italian Catholic, had converted to Judaism with the criteria set by a non-orthodox branch of Judaism. The School's admissions standards only recognized orthodox criteria for conversion as valid, hence deeming neither M. nor his mother to be Jewish.

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Kieval, Hillel J. "Leaving the Jewish Fold: Conversion and Radical Assimilation in Modern Jewish History. By Todd M. Endelman." Jewish History 30, no. 3-4 (December 2016): 303–6. http://dx.doi.org/10.1007/s10835-017-9272-2.

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Spiegel, Flora. "The tabernacula of Gregory the Great and the conversion of Anglo-Saxon England." Anglo-Saxon England 36 (November 14, 2007): 1–13. http://dx.doi.org/10.1017/s0263675107000014.

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AbstractIn a famous letter to his missionaries in England, Pope Gregory the Great suggested that the newly converted Anglo-Saxons should be encouraged to build small huts, or ‘tabernacula’, in conjunction with Christian festivals. He seems to have associated these structures with the Jewish festival of Sukkot, reflecting a missionary strategy modelled on both the biblical conversion of the Israelites and on Gregory's own proselytizing approach towards the Jews of Rome. Gregory's instructions are discussed in the light of historical writings and archaeological evidence, which suggest that ‘tabernacula’ were indeed constructed in England during the conversion period, possibly adapted from pre-Christian Anglo-Saxon ritual structures.

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Butwin, J. "Figures of Conversion: "The Jewish Question" and English National Identity." Modern Language Quarterly 59, no. 1 (January 1, 1998): 121–24. http://dx.doi.org/10.1215/00267929-59-1-121.

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Kulp, Joshua. "The Participation of a Court in the Jewish Conversion Process." Jewish Quarterly Review 94, no. 3 (2004): 437–70. http://dx.doi.org/10.1353/jqr.2004.0068.

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Rochelson, Meri-Jane, and Michael Ragussis. "Figures of Conversion: "The Jewish Question" & English National Identity." South Atlantic Review 62, no. 1 (1997): 173. http://dx.doi.org/10.2307/3201220.

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Journal articles on the topic 'Jewish Conversion'

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