Log in

Relevant bibliographies by topics / Jewish Conversion / Journal articles

To see the other types of publications on this topic, follow the link: Jewish Conversion.

Journal articles on the topic 'Jewish Conversion'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Jewish Conversion.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

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

Full text

Abstract:

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’ norm

APA, Harvard, Vancouver, ISO, and other styles

3

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

Full text

Abstract:

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 schola

APA, Harvard, Vancouver, ISO, and other styles

4

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

Full text

Abstract:

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 unpubl

APA, Harvard, Vancouver, ISO, and other styles

5

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

Full text

Abstract:

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, w

APA, Harvard, Vancouver, ISO, and other styles

6

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.

Full text

Abstract:

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

APA, Harvard, Vancouver, ISO, and other styles

7

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

8

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.

Full text

Abstract:

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: circum

APA, Harvard, Vancouver, ISO, and other styles

9

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

Full text

Abstract:

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)

APA, Harvard, Vancouver, ISO, and other styles

10

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

Full text

Abstract:

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

APA, Harvard, Vancouver, ISO, and other styles

11

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

Full text

Abstract:

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

APA, Harvard, Vancouver, ISO, and other styles

12

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.

Full text

Abstract:

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 rel

APA, Harvard, Vancouver, ISO, and other styles

13

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

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 (1997): 1187–202. http://dx.doi.org/10.2466/pr0.1997.81.3f.1187.

Full text

Abstract:

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 t

APA, Harvard, Vancouver, ISO, and other styles

16

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.

Full text

Abstract:

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?

APA, Harvard, Vancouver, ISO, and other styles

17

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

Full text

Abstract:

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

APA, Harvard, Vancouver, ISO, and other styles

18

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

Full text

Abstract:

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 th

APA, Harvard, Vancouver, ISO, and other styles

19

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

Full text

Abstract:

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 Je

APA, Harvard, Vancouver, ISO, and other styles

20

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 (2015): 79. http://dx.doi.org/10.20890/reflexus.v7i9.192.

Full text

Abstract:

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 contida

APA, Harvard, Vancouver, ISO, and other styles

21

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

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

Full text

Abstract:

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 b

APA, Harvard, Vancouver, ISO, and other styles

23

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

Full text

Abstract:

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 Jewis

APA, Harvard, Vancouver, ISO, and other styles

24

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

Full text

Abstract:

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 mat

APA, Harvard, Vancouver, ISO, and other styles

25

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 (2008): 120–38. http://dx.doi.org/10.14315/arg-2008-0107.

Full text

Abstract:

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

APA, Harvard, Vancouver, ISO, and other styles

26

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

Full text

Abstract:

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

APA, Harvard, Vancouver, ISO, and other styles

27

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

Full text

Abstract:

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 r

APA, Harvard, Vancouver, ISO, and other styles

28

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 (1997): 97–115. http://dx.doi.org/10.1017/s004055740000185x.

Full text

Abstract:

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

APA, Harvard, Vancouver, ISO, and other styles

29

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

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

Full text

Abstract:

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

APA, Harvard, Vancouver, ISO, and other styles

31

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 (2021): 194–219. http://dx.doi.org/10.1093/mj/kjab001.

Full text

Abstract:

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 Protestan

APA, Harvard, Vancouver, ISO, and other styles

32

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

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.

Full text

Abstract:

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 thes

APA, Harvard, Vancouver, ISO, and other styles

36

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

Full text

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

APA, Harvard, Vancouver, ISO, and other styles

37

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

Full text

Abstract:

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 ‘Renegad

APA, Harvard, Vancouver, ISO, and other styles

38

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.

Full text

Abstract:

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 origi

APA, Harvard, Vancouver, ISO, and other styles

39

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

40

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 (1996): 307–16. http://dx.doi.org/10.4102/ve.v17i2.519.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

41

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

43

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

Full text

Abstract:

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-cu

APA, Harvard, Vancouver, ISO, and other styles

44

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

Full text

Abstract:

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 o

APA, Harvard, Vancouver, ISO, and other styles

45

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 (2010): 481–502. http://dx.doi.org/10.1017/s1574019610300071.

Full text

Abstract:

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,

APA, Harvard, Vancouver, ISO, and other styles

46

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 (2016): 303–6. http://dx.doi.org/10.1007/s10835-017-9272-2.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

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.

Full text

Abstract:

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 ‘tabe

APA, Harvard, Vancouver, ISO, and other styles

48

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!