Relevant bibliographies by topics / Jewish converts from Christianity

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Jewish converts from Christianity'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2024

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Journal articles on the topic "Jewish converts from Christianity"

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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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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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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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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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Byrne, Brendan. "Jerusalems Above and Below: A Critique of J. L. Martyn's Interpretation of the Hagar–Sarah Allegory in Gal 4.21–5.1." New Testament Studies 60, no. 2 (March 14, 2014): 215–31. http://dx.doi.org/10.1017/s0028688513000362.

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In several studies of Galatians, J. Louis Martyn has argued that in the allegory of Hagar and Sarah (4.1–5.1), the ‘two covenants’ of 4.24b, traditionally identified with Judaism and Christianity respectively, refer, on the one hand, to a Christian Jewish Law-observant Gentile mission, Teachers from whom are disturbing Paul's Galatian converts, and to the Law-free Gentile mission promulgated by Paul, on the other. In the light, particularly, of Paul's overall usage of ‘covenant’, Martyn's interpretation is not sustainable – though this need not imply a return to an anti-Jewish interpretation of the text.
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Power, Patricia A. "Blurring the Boundaries: American Messianic Jews and Gentiles." Nova Religio 15, no. 1 (August 1, 2011): 69–91. http://dx.doi.org/10.1525/nr.2011.15.1.69.

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Messianic Judaism is usually equated with Jews for Jesus, an overtly missionizing form of ethnically Jewish Evangelical Christianity that was born in the American counter-culture revolution of the 1970s. The ensuing and evolving hybrid blend of Judaism and Christianity that it birthed has evoked strong objections from both the American Jewish and mainline Christian communities. What begs an explanation, though, is how a Gentile Protestant missionary project to convert the Jews has become an ethnically Jewish movement to create community, continuity, and perhaps a new form of Judaism. This paper explores the way in which Messianic Jews have progressively exploited the space between two historically competitive socio-religious cultures in order to create an identity of their own in the American religious landscape. It also introduces Messianic Israelites, non-Jewish but sympathetic believers who are struggling with the implications of an ethnically divided church where Jews are the categorically privileged members.
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Katz, David S. "The Abendana Brothers and the Christian Hebraists of Seventeenth-Century England." Journal of Ecclesiastical History 40, no. 1 (January 1989): 28–52. http://dx.doi.org/10.1017/s0022046900035417.

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One of the most striking features of the first decades of open Jewish resettlement in England is the speed with which Jews managed to integrate themselves into so many different spheres of English life. From the first appointment of a Jew as a broker on the Exchange in 1657 to the first Jewish knighthood in 1700, the story is one of a dramatic rise in the acquisition of rights, privileges and special consideration. So, too, had Jews long been a part of English intellectual and academic life, but before Cromwell's tacit permission of Jewish residence in 1656 only Jewish converts to Christianity dared to make their appearance at English universities. This pattern was broken with the Abendana brothers, Jacob (d. 1685) and Isaac (d. 1699), Hebrew scholars and bibliophiles who came to London from Holland after the Restoration. Jacob Abendana, in the last four years of his life, was rabbi of the Sephardic community in London; Isaac, from at least 1663, taught Hebrew at Oxford and Cambridge. Both men were very much in demand by English scholars, who turned to them to solve Hebraic problems of various kinds and to procure Hebrew books for themselves and for university libraries. Both brothers worked on the first translations of the Mishnah into European languages and thus helped make available to Christian scholars this central core of the Talmud, the Jewish ‘oral’ law. Finally, it was Isaac Abendana who invented the Oxford diary and thereby made a permanent mark on the social habits of the university in which he laboured.
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Rolnick-Wihtol, DeForest Ariyel. "Caliban Yisrael: Constructing Caliban as the Jewish Other in Shakespeare’s The Tempest." Oregon Undergraduate Research Journal 16, no. 1 (2020): 1–14. http://dx.doi.org/10.5399/uo/ourj/16.1.2.

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This paper seeks to introduce new data into the discussion of William Shakespeare’s portrayal of Jewish people through intertextual and close reading of Shakespeare’s The Tempest and The Merchant of Venice, sections from the Geneva Bible, and primary documents discussing Anglo-Jewish life in the Elizabethan era. Shakespeare’s relationship to and purported views of Jewish people have been scrutinized for centuries. However, almost all conclusions put forth by scholars about Shakespeare’s ties to Elizabethan Jewish communities and anti-Semitism have been drawn from one work, The Merchant of Venice. Merchant contains Shakespeare’s only explicitly Jewish characters, Shylock and his daughter, Jessica, although she happily converts to Christianity. In this paper, I propose that Shakespeare has an implicitly Jewish character lurking in The Tempest: Caliban, the play’s main antagonist, a native to the island on which the play is set, and Prospero and Miranda’s slave. I will support the interpretation of Caliban as a Jewish-coded figure through cross-reading The Tempest with The Merchant of Venice, sections of the Geneva Bible, and non-fiction testimonials from English residents during and before the Elizabethan era. Using both these plays alongside other scholarly and historical texts, I will bring cultural and historical context to these portrayals in order to explore a deeper understanding of the complicated and nuanced depictions of Jewish people in Shakespeare’s work.
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Drews, Wolfram. "Contesting Religious Truth." Frühmittelalterliche Studien 57, no. 1 (October 1, 2023): 69–102. http://dx.doi.org/10.1515/fmst-2023-0004.

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Abstract Christian theologians were involved in anti-Jewish arguments almost since the ‘parting of the ways’ of the two religions. In late antiquity and the early middle ages, anti-Jewish arguments were based almost exclusively on Biblical quotations, which were adduced as evidence meant to substantiate the Christian interpretation of scripture. It was only in the scholastic period that new forms of evidence were included in the traditional argument Adversus Iudaeos, which were derived from the recourse to reason. The Jewish figures presented by Christian authors within their writings are constructed entirely according to Christian assumptions and prejudices; only rarely do we get any real Jewish voices representing points of view close to any kind of Jewish reality. This only changed when growing numbers of Jews converted to Christianity in the high middle ages; Jewish converts drew the attention of Christian authorities to rabbinic literature. At first, the Talmud was targeted as a sinister text allegedly undermining theological truth, but later it was appropriated by Christian propagandists, who tried to base their anti-Jewish arguments on the post-biblical canon of Rabbinic Judaism. The article analyses the gradual expansion of anti-Jewish evidence; in particular, it highlights turning points when anti-Jewish strategies tried to include new methods and media to substantiate the credibility of Christian claims to monopolise religious truth. The Jewish side reacted against such attempts by reinterpreting and rewriting the history of anti-Christian Jewish arguments, notably on the occasion of the Paris Talmud trial. The redirection of Christian-Jewish arguments in the high middle ages provides ample evidence for the study of contesting truths, the substantiation and subversion of validity claims, as well as the rewriting of history in order to further political aims.
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Dissertations / Theses on the topic "Jewish converts from Christianity"

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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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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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Jayakumar. "Conversions and re-conversions in South Gujarat an analytical study of the responses of the converts and re-converts in the context of persecution /." Columbia, SC : Columbia Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.023-0217.

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Burns, Lisa M. "Islamic understandings of sin and forgiveness perceptions of converts to Christianity and Christian missionaries /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Jiang, Lian. "Visiting parents from China their conversion experiences in America and contributions to Christianity at home /." Fort Worth, Tex. : Texas Christian University, 2006. http://etd.tcu.edu/etdfiles/available/etd-01122007-102839/unrestricted/jiang.pdf.

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Thesis (D.Min.)--Brite Divinity School, Texas Christian University, 2006.
Title from dissertation title page (viewed Feb. 9, 2007). Includes abstract. "A project report and thesis submitted to the Faculty of Brite Divinity School in partial fulfillment of the requirement for the degree of Doctor of Ministry." Includes bibliographical references.
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Thomas, Paul R. "Training materials for Muslim-background believers in Bangladesh." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Divino, Cláudio da Fonseca. "An analysis of the spiritual lives of converts from the African Brazilian religions to Christianity and its ministerial implications." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p062-0250.

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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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Faser, RJ. ""...Almost a rabbi himself"? : John Lightfoot and the conversion of the Jews to Christianity." Thesis, 1995. https://eprints.utas.edu.au/19504/1/whole_FaserRobertJohn1995_thesis.pdf.

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'... [B]y constant reading of the rabbis, [he] became almost a rabbi himself. ..' In these words, Edward Gibbon in the eighteenth century described John Lightfoot, a seventeenth century Puritan scholar who taught at Cambridge University. In the seventeenth through early nineteenth centuries, Lightfoot's reputation as a Hebrew scholar was held in high regard, particularly in the area of Talmudic studies. Paradoxically, Lightfoot, for all his expertise in the language and literature of the Jews, held the Jews and their religion in contempt, as has been forcefully demonstrated by Schertz. Lightfoot expressed a deep hostility toward both the ancient Jews and the Jews contemporary to himself. An area in which he expressed his contempt for and hostility to the Jews most forcefully was in his attitude to attempts to convert Jews to Christianity. This dissertation will seek to examine Lightfoot's views on the conversion of the Jews to Christianity. In doing so, this dissertation will not attempt to serve as a systematic critique of Lightfoot's Talmudic and rabbinic scholarship. Schertz has already provided such a critique. Neither will this dissertation attempt to provide a systematic evaluation, from a twentieth-century perspective, of Lightfoot's importance in the development of historical-critical methods of studying the scriptures. Such a study has yet to be written and would demand greater space than the specifications of this dissertation would allow, along with greater technical and linguistic expertise in the disciplines of biblical studies than the author of this dissertation claims to possess. Of necessity, this work will assume a narrower focus on a single, albeit central, aspect of Lightfoot's thought. The first chapter will place Lightfoot's views in historical context by surveying attitudes regarding the conversion of the Jews to Christianity in seventeenth-century England. Among many English Puritans, particularly during the periods of the Civil War, the Commonwealth and the Protectorate, a growing conviction existed that the Second Coming of Christ was imminent and that the mass conversion of the Jews to Christianity was a necessary prerequisite to the Second Coming. The second chapter will examine Lightfoot's opposition to attempts to convert Jews to Christianity, as stated in A Parergon Concerning the Fall of Jerusalem. In this context, some consideration of Lightfoot's general views regarding Jews and Judaism will also be relevant. The third chapter will consider the impact of John Calvin's theology upon Lightfoot's views regarding the conversion of the Jews, particularly the doctrines of election and predestination. In the concluding section, Lightfoot's views on the conversion of the Jews will be evaluated. In this evaluation, the observation will be made that a significant common factor was shared by Lightfoot and by the advocates of the conversion of the Jews. Neither viewed Judaism as a religion in its own right. Instead, Judaism was viewed as either an under-developed form of Christianity or as a negation of Christianity. It will be the contention of this dissertation that this view of Judaism constituted a significant flaw in the thought both of Lightfoot and of the advocates of the conversion of the Jews. In this context, the author hopes that the irony (whether intentional or unintentional) of Gibbon's remark will become apparent, that Lightfoot, with his contempt for the Jews and their religion, was never ' . . almost a rabbi himself.'
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Books on the topic "Jewish converts from Christianity"

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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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Dubner, Stephen J. Turbulent souls: A Catholic son's return to his Jewish family. New York: Avon Books, 1999.

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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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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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Rosen, Joseph. Maduaʻ yehudi?: Darki el ha-Yahadut uve-tokhah. Yerushalayim: Reʾuven Mas, 2001.

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Fayge, Silverman, ed. Playing with fire: One woman's remarkable odyssey. Brooklyn, N.Y: BP, 1991.

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Starr-Glass, David. Gathered stones. Jerusalem: Feldheim, 1993.

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Schulweis, Harold M. Judaism: Embracing the seeker. Jersey City, N.J: Ktav, 2010.

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Schulweis, Harold M. Judaism: Embracing the seeker. Jersey City, N.J: Ktav Pub. House, 2010.

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Shafran, Avi. Migrant soul: The story of an American ger. Southfield, Mich: Targum Press, 1992.

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Book chapters on the topic "Jewish converts from Christianity"

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Jortner, Adam. "All Over the Map." In A Promised Land, 31–48. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197536865.003.0003.

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Abstract This chapter explores the origins of American Jewish history. In medieval Spain, the crown forced Jews to convert to Christianity but still persecuted the converts for being Jewish; after 1492, some of these conversos fled to Mexico and New Mexico. The Inquisition was hunting for Jews in Mexico City long before Jews arrived in New York. Most of the twenty-three Jews who arrived in New York in 1654 were not seeking refuge from Europe but from Brazil where the Jewish community was being dismantled. The real center of Jewish life in the Americas was the Caribbean, where it was entwined with the enslavement and hierarchies of the imperial world. Jewish communities arrived in British North America rather late. They were small and their synagogues weak. Jews actually lost rights in the 1720s in New York and there was no reason in 1775 to assume that religious freedom was on its way. Religious liberty came out of the American Revolution but it did not precede the American Revolution.
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Toaff, Ariel. "Outcasts from Society." In Love, Work and Death, 100–117. Liverpool University Press, 1996. http://dx.doi.org/10.3828/liverpool/9781874774198.003.0006.

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This chapter focuses on the outcasts from Jewish and Christian societies. If it is true that the entire Jewish population was the object of more or less violent discrimination in medieval Italian society, it is also true that Jewish society itself rejected or excluded some of its members, with a logic similar to that at work in Christian circles. One can distinguish at least three levels of marginalization: that of the Jewish community as a whole, as a religious minority; that of outcasts from Jewish society, consisting mainly of Jews who threatened the established order; and that of those individuals banished from all society, Jewish and Christian, because of their deviant behaviour. The category of the excluded and marginalized within Jewish society included primarily the poor and beggars, the mad and sick, and converts to Christianity, particularly if they were poor. Another category of the excluded was made up of criminals and delinquents, whose marginalization was independent of whether they were Jews or Christians. Gambling dens and games of chance occupy an important place in offences committed by the Jews of Umbria in this period. This comes as no surprise, since gambling was a widespread vice in medieval society, vainly and frequently inveighed against by preaching friars in town squares and by rabbis in the synagogues.
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Schainker, Ellie R. "The Missionizing Marketplace." In Confessions of the Shtetl. Stanford University Press, 2016. http://dx.doi.org/10.11126/stanford/9780804798280.003.0003.

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Chapter 2 uses the story of the convert from Judaism turned missionary Alexander Alekseev to highlight the overall reactive missionary policy of the state and the Orthodox Church with regard to Jews. The chapter analyzes self-appointed convert missionaries, their struggles with the strict translation politics of the Holy Synod, and how many leveraged foreign, non-Orthodox investments in proselytizing Jews to access Hebrew and Yiddish publications of scriptures. The intellectual and literary biographies of individual convert missionaries further illuminate how toleration and multiconfessionalism created ambivalence about proselytizing Jews, and how everyday Jewish encounters with Christianity were mediated by a range of religious groups beyond just the Russian Orthodox Church. These convert cum missionary stories are instructive for thinking about how converts navigated the multiconfessional landscape and were acutely aware of the marketplace of religion for Jews in a confessional state.
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Palmer, Carmen. "Mutable Ethnicity in the Dead Sea Scrolls." In Tolerance, Intolerance, and Recognition in Early Christianity and Early Judaism. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789462984462_ch03.

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By analyzing how the term ger is used in the Dead Sea scrolls, particularly in relation to conversion, this article demonstrates the variety of attitudes in the community toward outsiders. One tradition reflects tolerance through a notion of mutable ethnicity: taking on Jewish kinship and connection to land, the Gentiles who converted became full members as ger. The scrolls also reflect another, more intolerant tradition in which the gerim (plur.) were inauthentic converts who had to be excluded from the community for reasons of kinship and religious practice.
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Kessler, Edward. "Christian Mission and the Jewish People." In The Oxford Handbook of Mission Studies, 548–66. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780198831723.013.32.

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Abstract The issue of mission is problematic in Jewish–Christian relations and the church has no clear consensus. There tend to be three positions: first, those who seek the conversion of all Jews because there is no exemption from the need for salvation in Christ; second, those who witness to faith in Christ, without targeting Jews specifically, and believe in sharing the Christian faith with all people; and third, those who have no conversionary outlook towards Jews, where mission is understood as joint witness in an unredeemed world. In recent decades, Christian mission to Jews (in terms of seeking converts) has declined significantly, partly because of a growing awareness of an intricate but traumatic history, and partly the recognition of a unique, intimate, and familial relationship between Judaism and Christianity which opens up numerous possibilities for each, not least working together to bring the Kingdom of God on earth.
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Kraemer, Ross Shepard. "“No synagogue shall be constructed from now on”." In The Mediterranean Diaspora in Late Antiquity, 188–239. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190222277.003.0006.

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In the early fifth century, anti-Jewish legislation and other pressures on Jews increased. Stories of attacks on Jewish synagogues—and other interreligious violence—proliferated in the suspect Lives of Christian saints, like Salsa, Marciana, Sergius, and especially Barsauma. In Alexandria, a Christian mob murdered the philosopher Hypatia. The city’s Nicene bishop, Cyril, expelled Jews after an alleged attack on Christians. A few inscriptions and a Jewish marriage contract from Antinoopolis may allude to these events. Theodosios’s wife, Eudokia, a convert to Nicene Christianity, seems to have been sympathetic to Jews. His sister, Pulcheria, may have orchestrated a law banning construction of new synagogues and helped demote the Jewish patriarch, Gamaliel VI. Accused of illicit synagogue construction, owning Christian slaves, and other crimes, his downfall may relate to events on Minorca only two years later. Not long after, Honorius expelled Jewish men from all branches of the state service. An ominous new law protected “innocent” Jews from arson and vandalism, but cautioned them against anti-Christian acts.
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Kraemer, Ross Shepard. "“We deny to the Jews and to the pagani, the right to practice legal advocacy and to serve in the state service.”." In The Mediterranean Diaspora in Late Antiquity, 240–75. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190222277.003.0007.

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Competition between the empresses intensified. Eudokia’s uncle Asklepiodotos implemented a law protecting Jewish synagogues. Simeon the Stylite allegedly objected, Theodosios relented, and Jews protested, replaying Ambrose’s contestation with Theodosios I over the Callinicum synagogue. Theodosios II expropriated funds collected after the cessation of the patriarchate. Theodosios’s later laws dismissed Jews (and Samaritans) from most public offices and stripped them of prestigious ranks, perhaps related to a conflict between Eudokia and Barsauma. After the empress permitted Jews to pray on the Temple Mount, Barsauma may have orchestrated their massacre. Jewish efforts at redress ultimately failed. Western laws from Galla Placidia, mother of another child emperor, Valentinian III, prohibited Jews from state service and from serving as legal advocates. Jews and Samaritans could not disinherit family who converted. Jews on Crete are said to have been misled by a messianic pretender around the same time. A rare inscription from Grado, Italy, memorializes a sole fifth-century Jewish convert to Christianity.
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8

Graizbord, David. "The quiet conversion of a ‘Jewish’ woman in eighteenth-century Spain." In Conversions. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9780719099151.003.0003.

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The conversion of Jews to Christianity in late medieval and early modern times was often accompanied by acrimony, and in several cases by violence. Less acrimonious conversions of Jews from the same periods have tended to escape scholarly attention because of their relatively quotidian and private nature, and because the converts in such cases have often been women, and thus were not expected to assume significant public roles as Christians, let alone to lead campaigns against Judaism. This chapter explores one such ‘quiet’ conversion, that of Carlota Liot, a Jewish woman and a merchant from Hesse-Kassel who resided in Consuegra (in Castile-La Mancha) and was baptized in Toledo in 1791 after voluntarily submitting to inquisitorial scrutiny. By comparing her case with those of other Jewish transients, the chapter assesses the degree to which gender shaped the manner and substance of these Jews’ socio-religious transformation in Spain, and shed a fuller light on the history of Jews’ Christianization. This chapter traces Liot's journeys and relocations in detail, to understand the connections between acts of border-crossing and settlement, and the performance of gender as a passport to social and community identity.
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Endelman, Todd M. "Memories of Jewishness." In Broadening Jewish History, 315–32. Liverpool University Press, 2010. http://dx.doi.org/10.3828/liverpool/9781904113010.003.0015.

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This chapter looks at Marcel Proust's epic, a multi-volume novel titled In Search of Lost Time, where a distinguished member of the Jockey Club named Charles Swann is regarded as a Jew before the Dreyfus affair erupted and heightened the Jew-consciousness. It explains why Marcel and others in the aristocratic world of the Faubourg Saint-Germain regarded Swann as a Jew, who saw himself in a similar light towards the end of his life. It also explores why the lines demarcating Jews from Christians became blurred between the French Revolution and the Second World War and how this blurring affected Jews who had converted to Christianity. The chapter refers to Jews in medieval and early modern Europe, with the exception of Iberian Conversos, who were not troubled by issues of collective identity. It recounts how Jews exchanged one well-defined legal and cultural status for another when they rejected Judaism and became Christians.
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Botticini, Maristella, and Zvi Eckstein. "Jews in the Talmud Era, 200–650." In The Chosen Few. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691144870.003.0006.

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This chapter shows that the implications of the economic theory in the previous chapter are consistent with what happened to the Jewish people during the five centuries following the destruction of the Second Temple. An impressive body of evidence from both the Talmud and archaeological discoveries indicates that during the Talmudic period, Jews in the Land of Israel and Mesopotamia began obeying the religious obligation to educate their sons. Indeed, a larger and larger proportion of Jewish farmers sent their sons to the primary schools located in or near synagogues. As for conversions, many Jewish farmers converted to Christianity during the Talmud era. By embracing Christianity, Jews who converted still maintained their core belief in the existence of one God and the pillar of the Written Torah but were no longer obliged to obey the religious laws and tenets of Judaism, including the costly norm requiring fathers to educate their sons.
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