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Relevant bibliographies by topics / Jewish converts

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Academic literature on the topic 'Jewish converts'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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Journal articles on the topic "Jewish converts"

1

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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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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Reches, Danni. "From Ben-Gurion to Venezuelan Converts." Revista da Faculdade de Direito da Universidade Federal de Uberlândia 49, no. 1 (September 7, 2021): 82–108. http://dx.doi.org/10.14393/rfadir-v49n1a2021-59063.

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This study analyzes the development of the unique Law of Return (LOR) of the State of Israel. The LOR is aimed at enabling the immigration of all Jews to Israel and can be viewed as an expression of Israel’s ethno-religious self-definition. The analysis includes amendments made to the LOR since its implementation in 1950 to today, and how different groups of Jewish immigrants have been affected by the law. Moreover, this paper introduces a case study that so far has not received the scholarly attention it deserves; the exodus from Venezuela and the particular case of nine Venezuelan converts to Judaism in accordance with the Conservative branch of the religion. The research uncovers that the LOR contains a core contradiction. While it should be assumed that everyone is treated equally before the law, discrepancies in the treatment of different individuals and groups of people with regard to the LOR continue taking place. The differences in treatment are due to the fact that terms such as ‘Jew’ and ‘Jewish convert’ are subjective in accordance withWeber’s theory on ethnicity and the terms have been given different meanings by Jewish religious law, the Supreme Court, and the legislative power. While recognizing that the definition of these terms form the identity of the State of Israel, which is heavily contested between Orthodox religious and secular forces since its establishment as a Jewish State – this study offers suggestions for approaches to dealing with the randomness of the LOR. These consist of two main points: clarifying who should be responsible for verifying the question of who is a Jew, and listing a set of criteria that a person should meet in order to be eligible for the LOR.

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Libel-Hass, Einat, and Elazar Ben-Lulu. "Are You Our Sisters? Resistance, Belonging, and Recognition in Israeli Reform Jewish Female Converts." Politics and Religion Journal 18, no. 1 (March 7, 2024): 131–57. http://dx.doi.org/10.54561/prj1801131l.

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The religious conversion process is a significant expression of an individual’s intention to gain a new religious identity and be included in a particular religious community. Those who wish to join the Jewish people undergo giyur (conversion), which includes observing rituals and religious practices. While previous research on Jewish conversions in Israel focused on the experiences of persons who converted under Orthodox auspices, this study analyzes the experiences of female immigrants from the former Soviet Union (FSU) and the Philippines who chose to convert through the Reform Movement in Israel. Based on qualitative research, we discovered that the non-Orthodox process, which is based on liberal values, not only grants converts under the aegis of Reform entry to the Jewish people, but promotes their affiliation with the Reform Movement and advances their acculturation into Jewish Israeli society. Their choice is a political decision, an act of resistance against an Orthodox Israeli religious monopoly, and an expression of spiritual motivations. The converts become social agents who strengthen the Reform Movement’s socio-political position in Israel, where it struggles against discrimination. Furthermore, since most converts are women, new intersections between religion, gender, and nationality are exposed.

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

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Abstract Islamic polemical literature against Judaism is typified by the repetition of ideas expressed in previous generations alongside growth and development in new directions. This article focuses on writings against Judaism by Jews who willingly converted to Islam. These converts’ texts reveal meaningful and unique characteristics that justify their being considered a subgenre of the polemical literature. This largely results from the converts’ intimate acquaintance with their forebears’ Jewish faith, thought, and rituals. This knowledge enabled them to raise new and original arguments, primary among them from Hebrew literature, which was not accessible to Muslims from birth. The article concludes with insights about the converts’ writings and the utility of identifying them as a subgenre for the study of Muslim-Jewish polemic.

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AĞALAR, Şaban. "Conversion and Polemic in the Late-Fifteenth Century Ottoman Empire: Two Polemical Treatises Against Judaism." Osmanlı Araştırmaları 59, no. 59 (July 24, 2022): 31–60. http://dx.doi.org/10.18589/oa.1145635.

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Two Jewish converts to Islam in the service of Bayezid II penned the earliest known anti-Jewish polemicals in the Ottoman Empire. This article aims at exploring the historical context of the two epistles and their connection with Islamic polemical literature. The simultaneous appearances of Abd al-Salam’s Risāla al-hādiya and Abd al-Allam’s Risāla al-ilzām al-Yahūd will be discussed in the context of the Sephardic influx to the Ottoman lands, an encounter that stimulated scholarly interest in the Jewish faith among Ottoman intellectuals. At first glance, the two treatises seem to be structured so as to persuade a Jewish audience to embrace the Muslim faith by abandoning their former religion. However, the choice of Arabic instead of Hebrew, and the circulation of the texts primarily among Muslim readers suggest that ad- dressing the Jews appears to have been a rhetorical tactic. Considering the negative connotations attached to converts by the Ottoman elite, the authors might also have viewed the composition of anti-Jewish treatises as an effort to distance themselves from their Jewish past.

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Herzig, Tamar. "Religious Attraction and Its Discontents: Tensions Surrounding the Monachization of Baptized Jews in Early Modern Italy." Renaissance and Reformation 47, no. 2 (July 22, 2024): 7–40. http://dx.doi.org/10.33137/rr.v47i2.43675.

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Both female monasticism and Jewish conversion acquired an accentuated significance in Catholic Europe during the age of reformations. Their convergence was ritually expressed in the celebration of the monastic vestition of converts from Judaism. This article centres on the experiences of baptized Jewish girls who entered monastic communities, based on an analysis of cases from central and northern Italy. It argues that Church authorities valued the radical break of formerly Jewish girls with the religious traditions of their ancestors. Yet at the same time, the highly esteemed attraction to female monasticism on the part of baptized Jews could also arouse considerable anxiety, which led to distancing attempts. These, the article suggests, were manifested by restricting converts’ monastic professions to designated institutions; by giving the cold shoulder to baptized Jews who took the veil and socially isolating them within their communities; or by not assisting sickly neophytes to fulfill their religious vocations.

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Yisraeli, Yosi. "From Christian Polemic to a Jewish-Converso Dialogue." Medieval Encounters 24, no. 1-3 (May 29, 2018): 160–96. http://dx.doi.org/10.1163/15700674-12340020.

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Abstract This article presents a new reading of the polemical strategies and arguments embodied in the “anti-Jewish” tractate by the converted bishop of Burgos, Pablo de Santa María (c.1352–1435), the Scrutinium scripturarum (c.1432). It suggests the Scrutinium reflected a unique polemical dynamic that emerged between converts and Jews following the mass conversions of 1391 and the early fifteenth century, regarding the spiritual assimilation of converts to their new faith. Grappling with the new challenges faced by converts, the Scrutinium articulated a Christian approach toward rabbinic traditions and Jewish skepticism that differed dramatically from the scholastic–polemical traditions that were employed at the disputation of Tortosa. Its introduction of rabbinic esotericism provided its Latin-reading audience new historical and theological grounds for the integration of rabbinic authority within Christian scholarship and history. In doing so, it embodied what could be considered a distinct “converso voice,” which challenged the customary religious boundaries between Judaism and Christianity.

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

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AbstractSacrilegious attitudes toward the Eucharistic host are one of the most commonplace accusations leveled against Jews in premodern Europe. Usually treated in Jewish historiography as an expression of anti-Judaism or antisemitism, they are considered a hallmark of Jewish powerlessness and persecution. In medieval and early modern Spain, however, Jews and conversos (Jewish converts to Christianity and their descendants) were not the only proclaimed enemies of the Eucharist. Reports about avoidance, rejection, criticism, and even ridicule and profanation of the consecrated host were similarly leveled against Muslims and moriscos (Muslim converts to Christianity). This essay seeks to assess the parallels and connections between the two groups through a comparative examination of accusations of sacrilegious behavior towards the host. The first part of the essay analyzes religious art, legal compendia, and inquisitorial trials records from the tribunals of Toledo and Cuenca in order to show some evident homologies between the two groups. The second part of the essay focuses on the analysis of the works of Jaime Bleda and Pedro Aznar y Cardona, two apologists of the expulsion of the moriscos, and draws direct connections between Jewish and morisco sacrilege. By exploring the similarities and differences between accusations against conversos and moriscos, this essay aims to offer a broader reflection on Jewish exceptionalism.

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Dissertations / Theses on the topic "Jewish converts"

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Fogle, Lauren French. "Jewish converts to Christianity in medieval London." Thesis, Royal Holloway, University of London, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.430466.

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Owen, Janet L. "Evaluating theories and stereotypes of the attraction of Judaism to females in interfaith marriage." Thesis, University of Aberdeen, 2012. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=195800.

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Curk, Joshua M. "From Jew to Gentile : Jewish converts and conversion to Christianity in medieval England, 1066-1290." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:996a375b-43ac-42fc-a9f5-0edfa519d249.

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The subject of this thesis is Jewish conversion to Christianity in medieval England. The majority of the material covered dates between 1066 and c.1290. The overall argument of the thesis contends that converts to Christianity in England remained essentially Jews. Following a discussion of the relevant secondary literature, which examines the existing discussion of converts and conversion, the principal arguments contained in the chapters of the thesis include the assertion that the increasing restrictiveness of the laws and rules regulating the Jewish community in England created a push factor towards conversion, and that converts to Christianity inhabited a legal grey area, neither under the jurisdiction of the Exchequer of the Jews, nor completely outside of it. Numerous questions are asked (and answered) about the variety of convert experience, in order to argue that there was a distinction between leaving Judaism and joining Christianity. Two convert biographies are presented. The first shows how the liminality that was a part of the conversion process affected the post-conversion life of a convert, and the second shows how a convert might successfully integrate into Christian society. The analysis of converts and conversion focusses on answering a number of questions. These relate to, among other things, pre-conversion relationships with royal family members, the reaction to corrody requests for converts, motives for conversion, forced or coerced conversions, the idea that a convert could be neither Christian nor Jew, converts re-joining Judaism, converts who carried the names of royal functionaries, the domus conversorum, convert instruction, and converting minors. The appendix to the thesis contains a complete catalogue of Jewish converts in medieval England. Among other things noted therein are inter-convert relationships, and extant source material. Each convert also has a biography.

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Kriel, Elli. "Jewish converts, their communities and experiences of social inclusion and exclusion in post-apartheid South Africa." Doctoral thesis, University of Cape Town, 2017. http://hdl.handle.net/11427/25343.

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Set in a small minority community in South Africa, the Orthodox Jewish com-munity in Johannesburg, this study explores why a person would actively and volun-tarily seek minority status by converting into an ethnic-religious minority group. Taking a social constructionist approach to understanding religious conversion, it is argued that religious conversion to Orthodox Judaism is also a social process of becoming ethnically "Jewish". In this study, two types of converts are considered, namely con-verts who come to Judaism through marriage and converts for religious purposes. Through in-depth-interviews with rabbis and converts, experiences of social inclusion and exclusion, and the meaning of conversions is understood. This study finds that regardless of the path to conversion, belonging and identity are key reasons for con-version, and that it is an ethnic process that serves group and individual needs recip-rocally. At an individual level, becoming Jewish through conversion helps avoid social exclusion and achieves other social inclusions by acquiring membership in new com-munities and by forming new social identities. At a group level, the research shows that religious conversion is part of the group's broader concern for maintaining ethnic boundaries and is therefore an element of the politics of belonging. The research shows how conversion to a minority ethnic group in a plural environment becomes a social means to protect ethnic identity and avoid assimilation. By understanding con-version as the politics of belonging, the research explores the subjective experiences of citizenship at a group and individual level.

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Bulanda, Mary Ann. "Identity and spirituality in the life of Edith Stein." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Novinsky, Ilana Waingort. "Edith Stein (1891 - 1942) em busca da verdade em tempos sombrios." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-29062012-123046/.

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O presente estudo procura compreender Edith Stein (1891-1942), personagem emblemática do século XX, através de uma perspectiva histórica, psicanalítica e de um método hermenêutico. De origem judaica, nascida em Breslau, Prússia, dedicouse aos estudos filosóficos e ao magistério. Foi aluna de E. Husserl e realizou importantes investigações fenomenológicas, em várias áreas. Discriminada por ser mulher e judia, não pôde seguir uma carreira acadêmica, apesar de suas importantes contribuições teóricas. Converteu-se ao catolicismo tornando-se monja carmelita descalça. Foi presa pela polícia nazista e assassinada em Auschwitz, na câmera de gás, em 1942. Beatificada pelo Papa João Paulo II em 1998, tornou-se co-patrona da Europa. Neste trabalho busquei, através de seu idioma pessoal, as raízes que fecundaram o seu pensamento e a maneira como tentou responder às questões cruciais que a habitaram como mulher, filósofa, judia-católica, vivendo a tensão entre o judaísmo e o catolicismo. As principais fontes utilizadas foram sua autobiografia, cartas, obras e escritos diversos, assim como a literatura produzida sobre ela e sua época, além de material iconográfico.
The focus of this research is to understand Edith Stein (1891-1942), an iconic XX century figure, using historical and psychoanalytical perspectives as well as an hermeneutical method. From Jewish origin, Stein was born in Breslau, Prussia, studied with E. Husserl and developed important phenomenological investigations, in education, womanhood, philosophy, theology and mystic. However could not be an academic because of discrimination against both women and Jews. Subsequently she converted to Catholicism and even became a Carmelite monk, neither of which was enough to escape persecution of the Nazis. She flew to Holland, but was arrested by the Gestapo, taken to Auschwitz concentration camp in 1942, where her life ended in a gas chamber. She was beatified by Pope John Paul II in 1998. This work examines the roots and influences of her theoretical contributions as well as the way she answered the fundamental human questions that she dealt with during her lifetime as a woman, a philosopher and a Christian-Jew. The main sources are Steins autobiography, letters, writings and other literature dealing with her life and times.

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Levy, Anaël. "Jean de Menasce (1902 - 1973) : trajectoire d'un juif converti au catholicisme : entre mission et science des religions." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5079.

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Jean de Menasce, né en 1902 dans l’aristocratie juive d’Alexandrie et impliqué dans le mouvement sioniste, demande le baptême à l’âge de 23 ans, à la suite d’un jeune cousin passé du communisme au séminaire. Il entre dans l’ordre dominicain et le sacerdoce et intègre le réseau de sociabilité maritainien. Étudiant d’Émile Benveniste, il devient spécialiste du mazdéisme et enseigne de 1938 à 1948 l’histoire des religions et la missiologie à la faculté de théologie de l’université de Fribourg en Suisse avant d’occuper la chaire « Religions de l’Iran ancien » à l’École pratique. L’originalité de sa trajectoire est multiple. Elle tient d’abord au fait qu’il entre dans l’Église avec une expérience juive dense et complexe. Il se distingue par un regard porté non pas exclusivement sur le judaïsme des origines chrétiennes ou sur la théologie d’Israël, mais sur un judaïsme étudié dans sa consistance historique et sur le monde juif contemporain, avec une attention particulière à l’État d’Israël. S’il semble d’abord s’orienter à l’instar de nombreux convertis du judaïsme vers une spécialisation dans un renouvellement des relations entre juifs et chrétiens, cet engagement originel s’intègre à deux lieux plus vastes : d’une part les fondements et exigences de la mission et du « dialogue » avec les religions non-chrétiennes et le monde sécularisé, surtout le marxisme ; de l’autre, la science des religions et son épistémologie, dont on mesurera ce qu’elles doivent, à côté d’une formation philosophique et littéraire et d’une expérience de linguiste et de traducteur, à la théologie des religions
Jean de Menasce, born in 1902 in the Jewish aristocracy of Alexandria and involved in the Zionist movement, converted to Catholicism at the age of 23, following a young cousin who moved from Communism to the seminary. He entered the Dominican order and was ordained priest. A student of Emile Benveniste, he became a specialist of Mazdeism. From 1938 to 1948, he taught History of Religions and Missiology at the Theology Faculty of Fribourg, Switzerland, and then, Religions of Ancient Iran at the Ecole Pratique des Hautes Etudes. The originality of his trajectory is multiple. Menasce had a rich and complex Jewish experience before his conversion. As a Catholic, he was not exclusively interested in Judaism related with the origins of Christianism, or in the theology of Israel. He studied Judaism in its historical consistence and paid attention to the contemporary Jewish world, in particular the young State of Israel. He first seems, like numerous converts from Judaism, to be inclined towards a specialisation in the renewal of the relations between Jews and Christians. This original commitment blended in two larger issues: on one hand, the foundations and demands of the mission, and of the “dialogue” with non Christian religions and the secularised world, especially Marxism; on the other, the science of religions and its epistemology, whose practice and development are linked with the theology of religions, alongside the influence of a philosophical and litterary training and an experience as a linguist and a translator

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Amanat, Mehrdad. "Negotiating identities Iranian Jews, Muslims and Baha'is in the memoirs of Rayhan Rayhani (1859-1939) /." Diss., Restricted to subscribing institutions, 2006. http://proquest.umi.com/pqdweb?did=1155555711&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Feuer, Rose. "Jesus made me kosher Jews for Jesus and the defining of a religious identity /." Diss., Connect to the thesis, 2006. http://hdl.handle.net/10066/766.

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Dixon, David J. "Christian missions to the Jews : the quest to convert in England, c.1875-1914." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.391008.

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Books on the topic "Jewish converts"

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Fisher, Netanel. Becoming Jewish: New Jews and emerging Jewish communities in a globalized world. Newcastle upon Tyne, UK: Cambridge Scholars Publishing, 2016.

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Berkowitz, Allan, and Patti Moskovitz. Embracing the covenant: Converts to Judaism talk about why & how. Woodstock, VT: Jewish Lights Publ., 1996.

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Baer, Marc David. The Dönme: Jewish converts, Muslim revolutionaries, and secular Turks. Stanford, Calif: Stanford University Press, 2010.

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Chang, Rachel. Cocon: Une âme juive née en Chine. Paris: Biblieurope, 1997.

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Shṿarts, Yoʾel ben Aharon. Jewish conversion: Its meaning and laws. Jerusalem: Feldheim Publishers, 1995.

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Shṿarts, Yoʼel ben Aharon. Jewish conversion: Its meaning and laws. Jerusalem: Feldheim Publishers, 1995.

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Dubner, Stephen J. Turbulent souls: A Catholic son's return to his Jewish family. New York: W. Morrow, 1998.

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Weinreich, Gabriel. Confessions of a Jewish Priest: From secular Jewish war refugee to physicist and Episcopal clergyman. Cleveland, Ohio: Pilgrim Press, 2005.

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Berkowitz, Allan L., and Patti Moskovitz, eds. Embracing the covenant: Converts to Judaism Talk About Why & How. Woodstock, VT: Jewish Lights Publ., 1996.

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Lavi-Levḳovits', Mosheh. Ger she-nitgayer ke-ḳaṭan she-nolad: Ha-biṭui ṿe-hashlakhotaṿ be-sifrut Ḥazal. Beʼer Shevaʻ: Universiṭat Ben-Guryon ba-Negev, 2003.

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Book chapters on the topic "Jewish converts"

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Levy, Benji. "Converts, Courts, and Conviction." In Covenant and the Jewish Conversion Question, 111–35. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-80145-8_5.

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Capelli, Piero. "Jewish Converts in Jewish-Christian Intellectual Polemics in the Middle Ages." In Intricate Interfaith Networks in the Middle Ages, 33–83. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.hdl-eb.5.112698.

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Sherwood, Jessie. "Rebellious Youth and Pliant Children: Jewish Converts in Adolescentia." In Medieval Life Cycles, 183–209. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.imr-eb.1.100785.

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Starr-LeBeau, Gretchen. "Heretics, Christians, Jews? Jewish Converts and Inquisitors in the Early Modern World." In Cross-Cultural History and the Domestication of Otherness, 39–50. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137012821_3.

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Brown, Reva Berman, and Sean McCartney. "Living in Limbo: The Experience of Jewish Converts in Medieval England." In International Medieval Research, 169–91. Turnhout: Brepols Publishers, 2000. http://dx.doi.org/10.1484/m.imr-eb.3.3461.

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Clossey, Luke. "6. Internal Frontiers between Jews, Christians, Muslims." In Jesus and the Making of the Modern Mind, 1380-1520, 103–28. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0371.06.

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This chapter looks at two “internal” frontiers of the Jesus cult. The first is the border between the Muslim and Christian subcults in the growing Ottoman Empire. Christians converted to Islam, even as both traditions fused together at a level beneath formal identity, as in Bektashism and Hurufism. Muslims used Christian baptism as a deodorant, or recognized the Persian mystic Fazlallah Astarabadi as Jesus, or claimed Jesus as a prophet equal to Mohammad. The second frontier divided Jews and Christians in Iberia—a border within a Christian society. In the Disputation at Tortosa, Christians seeking to convert Jews stressed the Bible's identification of Jesus as the messiah as well as the rational necessity of his incarnation. The Jewish leaders' counterarguments were often oriented towards the plain ken: Christians used an err-riddled translation of the Hebrew Bible, ignored historical context, and too quickly abandoned the literal meaning for the figurative. Taking the plain ken to history, the defenders of Judaism argued that material success, the kind the Jews lacked, was no guarantee of truth. Both frontiers witnessed social unrest and personal tragedy.

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Adler, Rabbi Julie Pelc. "CONVERTED TO REFORM." In Living Jewishly, edited by Stefanie Pervos Bregman, 14–16. Boston, USA: Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618111852-007.

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Jortner, Adam. "The Converts." In A Promised Land, 219–40. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197536865.003.0012.

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Abstract This chapter looks at the question of conversion in early US Jewish life. As American Jews embraced the freedom to make their own religious choices, some of them chose to leave the faith. Intermarriage rose after the war, leading to further questions of religious identity. The American Society for Meliorating the Condition of the Jews (ASMCJ) made the first direct effort to convert American Jews to Christianity, and in response, a new form of Jewish apologetics appeared that directly claimed that Judaism was true while Christianity was false. Jacob Mordecai and Isaac Harby led the way. As this effort unfolded, four distinct efforts to build a new Jewish colony rose and fell in the 1820s, each a response to Christian missions—Mordecai Manual Noah’s Ararat, Moses Levy’s Pilgrimage, the ASMCJ’s own project, and the Reformed Society of Israelites.

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Cohen, Jeremy. "Jewish Converts and Christian Salvation." In The Salvation of Israel, 187–99. Cornell University Press, 2022. http://dx.doi.org/10.7591/cornell/9781501764721.003.0009.

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This chapter considers the notion of Jewish converts and Christian salvation by tackling the life and beliefs of Pablo de Santa María. According to Pablo, Jewish converts to Christianity were the key players in the ongoing drama of salvation that began with the first coming of Christ. While referencing Paul's Epistle to the Romans, Pablo developed the idea of salvation and conversion in his works: Additiones and Scrutinium Scripturarum. The chapter notes the argument of Alonso de Espina against Pablo and his disciple's ideas. However, both Alonso and Pablo quoted Hosea 3 to establish that the Jews will ultimately convert to Christianity.

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Endelman, Todd M. "Jewish Converts in Nineteenth-Century Warsaw." In Broadening Jewish History, 286–314. Liverpool University Press, 2010. http://dx.doi.org/10.3828/liverpool/9781904113010.003.0014.

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This chapter recounts 445,000 Jews who crowded into the Warsaw ghetto in which 2,000 Christians were of Jewish origin. It describes how Jewish converts enjoyed de facto a privileged social position before the mass deportations of summer 1942 that ended the 'normal' life of the ghetto. It also talks about Józef Szerynski, a colonel in the Polish police before the war whom Adam Czerniaków appointed as the first commander of the ghetto police force. The chapter recounts how Szerynski surrounded himself with other converts, baptized Jews that were also conspicuous as hospital administrators and as heads of clinics and other public health units. It refers to Jewish converts who benefited from the assistance of the Catholic charity Caritas, which operated from the two parish churches in the ghetto.

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Conference papers on the topic "Jewish converts"

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NESSARK, Naouel. "From the Great Synagogue of Algiers to Jamma Lihoud, Architectural Monography of a Centuries-Old Building." In Mediterranean Architectural Heritage. Materials Research Forum LLC, 2024. http://dx.doi.org/10.21741/9781644903117-19.

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Abstract This article proposes a monographic study of the great synagogue of Algiers. An important architectural and symbolic construction, which is not only representative of the changes experienced by the Jewish community and their places of worship after 1830, but also of the contradictions of the colonial administration toward them. The monumental character, the use of many elements of the local architecture, and the Moorish style, have made of it a singular building in this middle of the Algerian nineteenth century imbued with the Parisian inspiration on architecture. Designed in an Arabian style, on a plan close to the plan of the traditional North African synagogues, the building was converted into a mosque after independence, without major consequences on its formal appearance. The communication proposes a detailed analysis of the spatial context, of this conversion.

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