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Catholicism and Nonconformity in Nineteenth-Century ‘Jewish Conversion’ Novels
Andrew Crome

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

Bulletin of the John Rylands Library
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Gender, anti-Semitism and temporality in medieval biblical drama
Author: Daisy Black

This book produces an important re-theorisation of the ways gender, time and Judaism have been considered in late medieval biblical drama. It employs theories of gender, performance, antisemitism, queer theory and periodisation to complicate readings of early theatre’s biblical matriarchs and patriarchs. It argues that the conflicts staged by these plays provide crucial evidence of the ways late medieval lay producers, performers and audiences were themselves encouraged to question, experience, manipulate and understand time. Interrogating medieval models of supersession and typology alongside more contemporary models of ‘queer’ and topological time, this book charts the conflicts staged between dramatic personae in plays that represent theological transitions or ruptures, such as the Incarnation, Flood, Nativity and Bethlehem slaughter. While these plays reflect a Christian preoccupation with what it asserted was a ‘superseded’ Jewish past, this book asks how these models are subverted when placed in dialogue with characters who experience alternative readings of time.

Conti Brooke

context of Jewish conversions could be read as a miraculous reminder of God’s faithfulness to his chosen people, drawing an unbroken line from the ancient Israelites to the present hour. On the other hand, as a discarded relic from the past, the liturgy could also have been read as an emblem of rupture and discontinuity. But although the history of the service is a crucial part of its interpretative meaning, much of that history has hitherto been obscure or misunderstood. Whereas some pre-​Reformation practices, such as prayers for the dead and the invocation of saints

in Forms of faith
Simha Goldin

save him from this temptation. As Jordan notes in an important article, an interesting characteristic of these converts to Christianity is their age. We are dealing here with the conversion of educated young people from good families.9 One cannot ignore the fact that, from the middle of the twelfth century on, the Jewish leadership anticipated a concrete danger of Jewish conversion that would stem not from the violent struggle of Christianity against Judaism, but rather from its ability to fascinate and to persuade. Against this tendency, there developed among the

in Apostasy and Jewish identity in High Middle Ages Northern Europe
Self-formation and the multiplicity of authority in Polish conversions to Judaism
Jan Lorenz

Orthodox rabbis, which selectively recognises the authority of some Orthodox rabbinical courts in the Diaspora, while indiscriminately rejecting the legitimacy of all conversions supervised by rabbis representing Conservative or Progressive Judaism. In recent years, the Rabbinate has been known to retroactively revoke the legitimacy of conversions performed outside its jurisdiction. This has particular gravity in Israel, where, unless a person is born Jewish, conversion performed by the Rabbinate is necessary for being fully

in Rules and ethics
Linear time and Jewish conversion in the N-Town plays
Daisy Black

’s journey from doubt to belief incorporates several motifs from other medieval accounts of Jewish conversion. At seventeen lines, Joseph’s conviction is shorter than those of the disputation accounts, but it does follow the divine evidence-driven pattern of conversion narratives in sermon exemplar, which often rely on a miraculous spectacle. In one example, a Jewish man disputing Mary’s virginity with a Christian is convinced when a lily flowers out of the wine pot standing between them. This domestic miracle prompts the Jew’s swift recapitulation: ‘Lady, now I believe

in Play time
Ulrike Ehret

of London from forty meetings in the first year (1920) to around 150 meetings in 1924, reaching between sixty and one hundred listeners each time, mostly from a working-class background.31 Furthermore, its use of racial images of Jews in a predominantly religious context (conversions) challenges the defensive claim that Catholic antagonism towards Jews was a form of religious anti-Judaism rather than of modern antisemitism, because Catholicism would always welcome Jewish conversions and therefore offer an escape from ‘Jewishness’. The publications of the CGI in

in Church, nation and race
Gender and conversion in the early modern Mediterranean
Eric Dursteler

–4. 64 E. Natalie Rothman, Brokering empire: trans-imperial subjects between Venice and Istanbul (Ithaca, NY: Cornell University Press, 2011 ), p. 147. A study of Poland-Lithuania from 1754 to 1770 found a similar proportion of Jewish women converts to Christianity. See Magdalena Teter, ‘Jewish conversions to

in Conversions
Ulrike Ehret

sympathy for Judaism. Like Cardinal Karl Schulte of Cologne and founder of the Defence Bureau in Düsseldorf, he supported the Jewish convert Sophie van Leer and Amici Israel, an organisation that worked towards a better understanding between Jews and Catholics in the hope to further Jewish conversion to Catholicism.50 Faulhaber displayed a more ambivalent attitude towards secular Jews and the ‘Jewish question’ which he had linked to the rise of Bolshevism in Europe.51 In the introduction to the collected Advent sermons published in 1934, Faulhaber neither denied the

in Church, nation and race
Ian Campbell

: children were 64 Lodowick Bryskett, A Discourse of Civill Life: Containing the Ethicke part of Morall Philosophie (London, 1606), pp. 115–16. 65 David Nirenberg, ‘Mass conversion and genealogical mentalities: Jews and Christians in fifteenth-century Spain’, Past and Present, 174 (2002), 3–41, at 24–5, 26–7; Jerome Friedman, ‘Jewish conversion, the Spanish pure blood laws and Reformation: a revisionist view of racial and religious Antisemitism’, Sixteenth Century Journal, 18 (1987), 3–30, at 16–18. 66 Didacus Velasquez [Diego de Simancas], Defensio Statuti Toletani a Sede

in Renaissance humanism and ethnicity before race