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Bastards and Believers
This chapter is in the book Bastards and Believers
NotesINTRODUCTION1. David Nirenberg, Anti-Judaism: The Western Tradition (New York, 2013), 273; see also Michael Ragussis, Figures of Conversion: “The Jewish Question” and English National Identity(Durham, N.C., 1995).2. Nirenberg, Anti-Judaism, 274.3. Karl F. Morrison, Understanding Conversion (Charlottesville, Va., 1992), xiv.4. See, e.g., Adam H. Becker and Annette Yoshiko Reed, eds., The Ways That Never Parted: Jews and Christians in Late Antiquity and the Early Middle Ages (Tübingen, 2003); and Daniel Boyarin, Border Lines: The Partition of Judaeo-Christianity (Philadelphia, 2004). See also an excellent discussion of Christianity as a “translation” of Judaism in Naomi Seidman, Faithful Renderings: Jewish-Christian Difference and the Politics of Translation, Afterlives of the Bible (Chicago, 2006).5. Andrew Jacobs, Christ Circumcised: A Study in Early Christian History and Difference(Philadelphia, 2012).6. See Thomas Kaufmann, Luther’s Jews: A Journey into Anti-Semitism (Oxford, 2014).7. Anthony Grafton and Joanna Weinberg, “I Have Always Loved the Holy Tongue”: Isaac Casaubon, the Jews, and a Forgotten Chapter in Renaissance Scholarship (Cambridge, Mass., 2011), 287.8. See Ernest Renan, Vie de Jésus (1863); Robert Priest, “Ernest Renan’s Race Problem,” Historical Journal 58 (2015): 309–30; and Susannah Heschel, The Aryan Jesus: Christian Theo-logians and the Bible in Nazi Germany (Princeton, N.J., 2008).9. See Susannah Heschel, Abraham Geiger and the Jewish Jesus (Chicago, 1998); and Simon Goldhill, “What Has Alexandria to Do with Jerusalem? Writing the History of the Jews in the Nineteenth Century,” Historical Journal 59.1 (2015): 125–51.10. See Ishay Rosen-Zvi and Adi Ophir, “Paul and the Invention of the Gentiles,” Jewish Quarterly Review 105.1 (2015): 1–41; and Adi Ophir and Ishay Rosen-Zvi, Goy: Israel’s Mul-tiple Others and the Birth of the Gentile (Oxford, 2018).11. See, for instance, the aforementioned That Jesus Christ Was Born a Jew, where Lu-ther noted, “If the apostles, who also were Jews, had dealt with us Gentiles as we Gentiles deal with the Jews, there would never have been a Christian among the Gentiles. Since they dealt with us Gentiles in such a brotherly fashion, we in our turn ought to treat Jews in a brotherly manner in order that we might convert some of them. . . . When we are inclined to boast of our position we should remember that we are but Gentiles, while the Jews are of the lineage of Christ. We are aliens and in-laws; they are blood relatives, cousins, and brothers
© 2020 University of Pennsylvania Press, 3905 Spruce Street Philadelphia, Pennsylvania 19104-4112

NotesINTRODUCTION1. David Nirenberg, Anti-Judaism: The Western Tradition (New York, 2013), 273; see also Michael Ragussis, Figures of Conversion: “The Jewish Question” and English National Identity(Durham, N.C., 1995).2. Nirenberg, Anti-Judaism, 274.3. Karl F. Morrison, Understanding Conversion (Charlottesville, Va., 1992), xiv.4. See, e.g., Adam H. Becker and Annette Yoshiko Reed, eds., The Ways That Never Parted: Jews and Christians in Late Antiquity and the Early Middle Ages (Tübingen, 2003); and Daniel Boyarin, Border Lines: The Partition of Judaeo-Christianity (Philadelphia, 2004). See also an excellent discussion of Christianity as a “translation” of Judaism in Naomi Seidman, Faithful Renderings: Jewish-Christian Difference and the Politics of Translation, Afterlives of the Bible (Chicago, 2006).5. Andrew Jacobs, Christ Circumcised: A Study in Early Christian History and Difference(Philadelphia, 2012).6. See Thomas Kaufmann, Luther’s Jews: A Journey into Anti-Semitism (Oxford, 2014).7. Anthony Grafton and Joanna Weinberg, “I Have Always Loved the Holy Tongue”: Isaac Casaubon, the Jews, and a Forgotten Chapter in Renaissance Scholarship (Cambridge, Mass., 2011), 287.8. See Ernest Renan, Vie de Jésus (1863); Robert Priest, “Ernest Renan’s Race Problem,” Historical Journal 58 (2015): 309–30; and Susannah Heschel, The Aryan Jesus: Christian Theo-logians and the Bible in Nazi Germany (Princeton, N.J., 2008).9. See Susannah Heschel, Abraham Geiger and the Jewish Jesus (Chicago, 1998); and Simon Goldhill, “What Has Alexandria to Do with Jerusalem? Writing the History of the Jews in the Nineteenth Century,” Historical Journal 59.1 (2015): 125–51.10. See Ishay Rosen-Zvi and Adi Ophir, “Paul and the Invention of the Gentiles,” Jewish Quarterly Review 105.1 (2015): 1–41; and Adi Ophir and Ishay Rosen-Zvi, Goy: Israel’s Mul-tiple Others and the Birth of the Gentile (Oxford, 2018).11. See, for instance, the aforementioned That Jesus Christ Was Born a Jew, where Lu-ther noted, “If the apostles, who also were Jews, had dealt with us Gentiles as we Gentiles deal with the Jews, there would never have been a Christian among the Gentiles. Since they dealt with us Gentiles in such a brotherly fashion, we in our turn ought to treat Jews in a brotherly manner in order that we might convert some of them. . . . When we are inclined to boast of our position we should remember that we are but Gentiles, while the Jews are of the lineage of Christ. We are aliens and in-laws; they are blood relatives, cousins, and brothers
© 2020 University of Pennsylvania Press, 3905 Spruce Street Philadelphia, Pennsylvania 19104-4112

Chapters in this book

  1. Frontmatter i
  2. Contents v
  3. Introduction 1
  4. Chapter 1. The Term Ger and the Concept of Conversion in the Hebrew Bible 26
  5. Chapter 2. Ex- Jews and Early Christians: Conversion and the Allure of the Other 42
  6. Chapter 3. Conversion to Judaism as Reflected in the Rabbinic Writings and Culture of Medieval Ashkenaz: Between Germany and Northern France 58
  7. Chapter 4. Of Purity, Piety, and Plunder: Jewish Apostates and Poverty in Medieval Eu rope 75
  8. Chapter 5. “Cleanse Me from My Sin”: The Social and Cultural Vicissitudes of a Converso Family in Fifteenth- Century Castile 89
  9. Chapter 6. Converso Paulinism and Residual Jewishness: Conversion from Judaism to Chris tianity as a Theologico- political Problem 112
  10. Chapter 7. Return by Any Other Name: Religious Change Among Amsterdam’s New Jews 134
  11. Chapter 8. The Persuasive Path: Giulio Morosini’s Derekh Emunah as a Conversion Narrative 156
  12. Chapter 9. “Precious Books”: Conversion, Nationality, and the Novel, 1810–2010 182
  13. Chapter 10. Between European Judaism and British Protestantism in the Early Nineteenth Century 207
  14. Chapter 11. When Life Imitates Art: Shtetl Sociability and Conversion in Imperial Russia 231
  15. Chapter 12. Opposition, Integration, and Ambiguity: Toward a History of the Israeli Chief Rabbinate’s Policies on Conversion to Judaism 250
  16. Notes 273
  17. Contributors 349
  18. Index 353
Readers are also interested in:
https://doi.org/10.9783/9780812296754-014

Chapters in this book

  1. Frontmatter i
  2. Contents v
  3. Introduction 1
  4. Chapter 1. The Term Ger and the Concept of Conversion in the Hebrew Bible 26
  5. Chapter 2. Ex- Jews and Early Christians: Conversion and the Allure of the Other 42
  6. Chapter 3. Conversion to Judaism as Reflected in the Rabbinic Writings and Culture of Medieval Ashkenaz: Between Germany and Northern France 58
  7. Chapter 4. Of Purity, Piety, and Plunder: Jewish Apostates and Poverty in Medieval Eu rope 75
  8. Chapter 5. “Cleanse Me from My Sin”: The Social and Cultural Vicissitudes of a Converso Family in Fifteenth- Century Castile 89
  9. Chapter 6. Converso Paulinism and Residual Jewishness: Conversion from Judaism to Chris tianity as a Theologico- political Problem 112
  10. Chapter 7. Return by Any Other Name: Religious Change Among Amsterdam’s New Jews 134
  11. Chapter 8. The Persuasive Path: Giulio Morosini’s Derekh Emunah as a Conversion Narrative 156
  12. Chapter 9. “Precious Books”: Conversion, Nationality, and the Novel, 1810–2010 182
  13. Chapter 10. Between European Judaism and British Protestantism in the Early Nineteenth Century 207
  14. Chapter 11. When Life Imitates Art: Shtetl Sociability and Conversion in Imperial Russia 231
  15. Chapter 12. Opposition, Integration, and Ambiguity: Toward a History of the Israeli Chief Rabbinate’s Policies on Conversion to Judaism 250
  16. Notes 273
  17. Contributors 349
  18. Index 353
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