Hostname: page-component-5c6d5d7d68-txr5j Total loading time: 0 Render date: 2024-08-06T16:08:21.453Z Has data issue: false hasContentIssue false

“Conversi” Revert: Voluntary and Forced Return to Judaism in the Early Fourteenth Century

Published online by Cambridge University Press:  28 July 2009

Kristine T. Utterback
Affiliation:
Ms. Utterback is associate professor of history at the University of Wyoming, Laramie, Wyoming.

Extract

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.

Type
Research Article
Copyright
Copyright © American Society of Church History 1995

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1. Baer, Yitzhak, A History of the Jews in Christian Spain, trans. Schoffman, Louis (Philadelphia, 1971), 1:2021.Google Scholar

2. Yerushalmi, Yosef Hayim, “The Inquisition and the Jews of France in the Time of Bernard Gui,” Harvard Theological Review 63 (1970): 324; Baer, 2:9CrossRefGoogle Scholar

3. Yerushalmi, , pp. 333334.Google Scholar

4. Gui, Bernard, Practica inquisitionis heretice pravitatis, preface in Wakefield, Walter L. and Evans, Austin P., trans., Heresies of the High Middle Ages, (New York, 1991), p. 376.Google Scholar

5. The terms judaize and rejudaize appear interchangeably. I have used rejudaize consistently.Google Scholar

6. Gui, Bernard, Practica inquisitionis heretice pravitatis, ed. and trans. Mollat, G. (Paris, 1964), 2:6.Google Scholar

7. Ibid., 2.5.1–4.

8. Ibid., 2.14. The testimony against Jucef, discussed below, describes the blasphemy against Jesus and Mary Abadia was to use to be sure the civil justiciar would burn him (Barcelona, Archivo de la Catedral, MS 126, fol. 45r.).

9. Yerushalmi, , pp. 348349; Gui, 2.4.Google Scholar

10. Yerushalmi, , pp. 340341.Google Scholar

11. Gui, in Wakefield, and Evans, , p. 378.Google Scholar

12. Yerushalmi, , p. 325 n. 25.Google Scholar

13. Ibid., p. 325 n. 24.

14. “Confessio Baruc, (teutonici), olim judei, modo baptizati, et postmodum conversi ad judaismum.” The full Latin text was first published by Vidal, J.-M. in his “L'Emeute des Pastoureaux en 1320; Déposition du Juif Baruc devant l'Inquisition de Pamiers,” Annales de Saint Louis des Francais 3 (18981899), pp. 154174.Google Scholar

15. Yerushalmi, , p. 333.Google Scholar

16. Gui, , 2.6–8.Google Scholar

17. Ibid., 2.8.

18. Yerushalmi, , p. 325 n. 25.Google Scholar

19. Ibid., p. 367.

20. Shatzmiller, Joseph, “Converts and Judaizers in the Early Fourteenth Century,” Harvard Theological Review 74 (1981): 7071.CrossRefGoogle Scholar

21. While this choice of locations may sound to a modern reader like an eerie irony, perhaps meant to emphasize the gravity of the situation, the reality is more benign. In a crowded city like Barcelona, that cemetery would have provided a large flat spot in a central location where a crowd could gather.Google Scholar

22. Barcelona, Archivo de la Catedral, MS 126, 81–85v.Google Scholar

23. Ibid., f. 2.

24. Ibid., f. 34v.

25. Ibid., f. 36.

26. Ibid., ff. 36–37v.

27. “iii. Item an dixerit sibi hec verba que sequntur, 'O miser homo, quomodo potuisti tantum errare ut dimitteres legem Moysi, legem unius et veri dei et accipere legem Christianam que est vana et mortua, et nullus potest in ea salvari?'” Ibid., f. 7v.

28. Ibid., f. 37–37v.

29. Ibid., ff. 7–11.

30. Yerushalmi, , p. 366.Google Scholar

31. Ibid., pp. 364–365.

32. “Stripes, to be sure, he does deserve as he did commit several transgressions. Immersion, on the other hand, is not required as he was born a Jew. [The same way] as a proselyte who converted does not require immersion, being an Israelite for any purpose. He has, nonetheless, to undergo public admonition and repent for anything he had committed. From that moment on, nobody fears deceit in the case.” Salomon ibn Adreth, Responsa, vol. 7, no. 411. Cited and translated by Shatzmiller, p. 65.Google Scholar

33. Shatzmiller, , pp. 71–72.Google Scholar

34. Sēper Hidduŝē ha-Ritba [on Yebamot] (New York, 1960), 29a, translated and cited in Shatzmiller, p. 66.Google Scholar

35. Yerushalmi, , pp. 366–367.Google Scholar

36. “And for your question whether a (Jewish) convert to Christianity that reverted requires immersion (tebilâ) or not. (The) answer (is): we saw that he deserved stripes as he transgressed in several positive and negative precepts and those deserving premature death by divine visitation (Kāret) as well as capital punishment by (regular) courts. Yet he does not require immersion as he is not a proselyte who does. There (in the case of a proselyte it is required in order) to lift him up from his gentile status as his conception and birth were not Jewish. But this son of Israel who converted to idolatry, had been conceived and born as a Jew and therefore does not require immersion. Even a proselyte who was circumcised and immersed, if he went back to his gentility and then reverted and judaized, does not require immersion.” Salomon ibn Adreth, Responsa, vol. 5, no. 66. Translated and cited in Shatzmiller, p. 65 n. 2.Google Scholar