Finalist for the 2020 National Jewish Book Awards In this dazzling work of historical fiction, the Man Booker International–long-listed author of War and Turpentine reconstructs the tragic story of a medieval noblewoman who leaves her home and family for the love of a Jewish boy. In eleventh-century France, Vigdis Adelaïs, a young woman from a prosperous Christian family, falls in love with David Todros, a rabbi’s son and yeshiva student. To be together, the couple must flee their city, and Vigdis must renounce her life of privilege and comfort. Pursued by her father’s knights and in constant danger of betrayal, the lovers embark on a dangerous journey to the south of France, only to find their brief happiness destroyed by the vicious wave of anti-Semitism sweeping through Europe with the onset of the First Crusade. What begins as a story of forbidden love evolves into a globe-trotting trek spanning continents, as Vigdis undertakes an epic journey to Cairo and back, enduring the unimaginable in hopes of finding her lost children. Based on two fragments from the Cairo Genizah—a repository of more than three hundred thousand manuscripts and documents stored in the upper chamber of a synagogue in Old Cairo—Stefan Hertmans has pieced together a remarkable work of imagination, re-creating the tragic story of two star-crossed lovers whose steps he retraces almost a millennium later. Blending fact and fiction, and with immense imagination and stylistic ingenuity, Hertmans painstakingly depicts Vigdis’s terrible trials, bringing the Middle Ages to life and illuminating a chaotic world of love and hate.

From the early nineteenth to the mid-twentieth century, an impressive group of English speaking intellectuals converted to Catholicism. Outspoken and gifted, they intended to show the fallacies of religious skeptics and place Catholicism, once again, at the center of western intellectual life. The lives of individual converts—such as John Henry Newman, G. K. Chesterton, Thomas Merton, and Dorothy Day—have been well documented, but Patrick Allitt has written the first account of converts' collective impact on Catholic intellectual life. His book is also the first to characterize the distinctive style of Catholicism they helped to create and the first to investigate the extensive contacts among Catholic convert writers in the United States and Britain. Allitt explains how, despite the Church's dogmatic style and hierarchical structure, converts working in the areas of history, science, literature, and philosophy maintained that Catholicism was intellectually liberating. British and American converts followed each other's progress closely, visiting each other and sending work back and forth across the Atlantic. The outcome of their labors was not what the converts had hoped. Although they influenced the Catholic Church for three or four generations, they were unable to restore it to the central place in Western intellectual life that it had enjoyed before the Reformation.

Classic Catholic Converts presents the compelling stories of over 25 well-known converts to Catholicism from the 19th and 20th centuries. It tells of powerful testimonials to God's grace, men and women from all walks of life in Europe and America whose search for the fullness of truth led them to the Catholic Church. It is the witness of brilliant intellectuals, social workers, scientists, authors, film producers, clergy, businessmen, artists and others who, under the inspiration of the Holy Spirit, studied and prayed their way into the Church. Fr. Charles Connor writes insightful and wonderfully readable stories of a rich variety of converts who struggled greatly with many challenges as they embraced Catholicism, including rejection by loved ones, persecution from strangers, and misunderstanding by peers. But, once they responded to God's call, they experienced great inner peace, contentment and joy. Among the famous converts whose stories are told here include John Henry Newman, Edith Stein, Jacques Maritain, Dorothy Day, G.K. Chesterton, Elizabeth Seton, Karl Stern, Ronald Knox and many more.

It has often been said that rich pagan women, much more so than men, were attracted both to early Judaism and Christianity. This book provides a new reading of sources from which this truism springs, focusing on two texts from the turn of the first century, Josephus's Antiquities and Luke's Acts. The book studies representation, analyzing the repeated portrayal of rich women as aiding and/or converting to early Judaism in its various forms. It also shows how these sources can be used in reconstructing women's history, thus engaging current feminist debates about the relationship of rhetorical presentation of women in texts to historical reality. Because many of these texts speak of high-standing women's conversion to Judaism and early Christianity, this book also engages in the current debate about whether early Judaism was a missionary religion. The author argues that focusing on these stories of women converts and adherents, which have been largely ignored in previous discussions of the missionary question, sets the missionary question in a new, more adequate framework. The first chapter elucidates a story in Josephus's Antiquities of the mishaps of two Roman matrons devoted to Isis and Jewish cults by considering the common Hellenistic topos linking high-standing women, promiscuity, and religious impropriety. The remaining chapters demonstrate that in spite of this topos, Josephus, Luke, and other religious apologists did tell stories of rich women's associations with their communities for positive rhetorical effect. In so doing, the book challenges the widespread assumption that women's association with "foreign" religious cults was always derided, questions scholarly arguments about public and private roles in antiquity, and invites reflection on issues of mission and conversion within the larger framework of Greco-Roman benefaction.

The author provides comfort, understanding, and hope to people who are converting to the Catholic faith in spite of opposition from family members and friends. "When Only One Converts" shows potential and actual converts to Catholicism that they are not alone in their struggle to balance human love and divine calling.

In the Middle Ages, Jews who converted to Christianity occupied a shadowy and often dangerous place between the two religions. Rejected by their former community, and sometimes not accepted fully as Christians, converts were often destitute and at the mercy of noble benefactors. Only in London was there an official, royally sanctioned and funded, policy of conversion. When Henry III founded the Domus Conversorum, in 1232, he created a unique institution, one intended to house, protect, and instruct converts from Judaism. This book provides an analysis of Jewish conversion in England and continental Europe in the 12th and 13th centuries and offers a detailed look at London’s Domus Conversorum: its finances, its administration, and its inhabitants. Using royal records, financial accounts and receipts, Church letters and documents, London wills and assizes, and chronicles, this book presents the most in depth account of Jewish conversion in London to date.