The attitude to women who convert to Christianity was different from the attitude described above, and extremely complex. There are almost no descriptions of women converting voluntarily. On the other hand there are discussions concerning women who were forced to convert. The discussion that we perceive as a Halakhic discussion is in fact an intellectual discussion that is particularly special.
It is impossible to understand the question of the attitude to converts to Christianity without examining the attitude to Christians who converted to Judaism. This attitude is the mirror image of the attitude to converts from Judaism. In the same way that converts to Christianity were rejected and members of Jewish communities would try to distance themselves from them, so they would try to become close with and appreciate converts to Judaism.
This chapter compares the attitude to those leaving their faith in the Hellenistic world (the Period of the Mishna), with the attitude to those leaving their faith in the Period of the Gemara when the non-Jewish world in Europe was primarily pagan.
This chapter will describe the attitude to converts to Christianity during the First Crusade when conversion was forced on the Jews by the Crusaders and when the threat of death was very real should they not succumb to the demand. Some Jews managed to flee, others were converted forcibly while some died as martyrs and others put themselves and their children to death in order not to be forcibly converted. The attitude now became that of seeing all converts as having been forcibly converted though it was still not clear how one reconciles the desire that many had to accept the forced convert back into the faith with the normative ideal expressed by the action of the martyrs.
The Jew who remained a Jew was obliged to define his attitude towards the Jew who converted to Christianity, and indeed this had to be done in many spheres. The halakhah had laid down in principle the decision that a Jew who converted to Christianity was still, despite everything, a brother and a Jew, but this decision was eroded over time. The Rabbinic authorities were being asked Halakhic questions such as: is a convert regarded as a dead person or not? What happens in the case of the wife of a convert who remains Jewish? Can a convert bequeath or inherit possessions? Is the wine he produces “the wine of non-Jews” (that Jews were forbidden to drink)? What is the law applying to those who converted to Christianity and later returned to Judaism? Can they be trusted? Do they have to undergo immersion, like converts to Judaism?
This chapter looks at the struggle of the Jews in dealing with the Christian success in conquering the Land of Israel from the Muslims and establishing the Land of Israel , the land to which the Jews were theologically due to return, as a Christian kingdom. This Christian theological success created a crisis among the Jews that brought about the phenomenon of voluntary conversion to Christianity seen clearly, for example, in the autobiography of Yehuda Herman, a Jewish apostate, and at the same time a Jewish polemic reaction directed against Christians and against Jewish converts to Christianity.
Chapter one starts with a discussion of the different ways in which human bodies and nonhuman things carry and communicate – or fail to communicate – knowledge. It engages with thing theory (especially Brown, Bennett and Harman) to demonstrate that both Grendel’s mother and the giants’ sword found in her underwater hall are riddle-like things that resist the kinds of reading that Æschere, a rune-knower and advice-bearer, was meant to provide for King Hrothgar. By killing and decapitating Hrothgar’s reader, Grendel’s mother highlights an anxiety within Beowulf about ‘things’ that defy human interpretation and convey monstrous, marginal, or unknowable messages instead. Although Beowulf acknowledges that a wide range of artefacts can be read, the text also reveals that certain enigmatic things exceed their role as readable objects. Liminal things like the giants’ sword carry alien stories and histories into the safety of the mead hall, disrupting a longstanding human reliance upon legibility and altering the way that literate communities interpret that which has come before them.
Chapter four continues to pursue the theme of assemblage. This chapter looks at how the books, relics and other material things associated with the cult of St Cuthbert reshaped ‘universal’ Christianity within a distinctly Northumbrian environment in the seventh and early eighth centuries. It begins by moving the focus from an animal body (whalebone) to a human (saintly) body, thinking about how the saint – both as text, in the hagiographical evidence, and as relic, in the case of the incorrupt corpse – assembles and performs differing elements of Christianity through his body. But as well as acting as an assembly, the saintly body is also a thing that crosses the boundaries between life and death, animate and inanimate, organic and artefactual. The second part of the chapter homes in on the Lindisfarne Gospels, dedicated to God and St Cuthbert. Like the Lives of St Cuthbert, the gospels reshape a universal sign (the body of Christ as Cross) into a perceptible thing.