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Journal articles on the topic 'France Missions to the Jews'

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Published: 28 July 2024

Last updated: 30 July 2024

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1

Umunç, Himmet. "On her Majesty's Secret Service: Marlowe and Turkey*." Belleten 70, no. 259 (December 1, 2006): 903–18. http://dx.doi.org/10.37879/belleten.2006.903.

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Since the early 1990s, there has been a great deal of serious in-depth research on the Elizabethan dramatist Christopher Marlowe (1564-1593), whereby his historically admitted career and connection with Shakespeare have been revisited, and consequently a comprehensive controversy among Marlowe students has risen with regards to a wide range of issues including his involvement in Elizabeth's secret service. Historically, it is true that, while he was a student at Cambridge from 1580 to 1587, he was secretly recruited to become an agent and, thus, from 1583 onwards, was sent abroad on secret missions; hence, his frequent and prolonged absences from his studies at the university. His espionage activities and their geographies have always been a mystery except his visits to France and, perhaps, to other Catholic countries. In this context, if one recalls that the first diplomatic relations between the Ottoman Empire and Elizabeth's England were officially established in 1583 when William Harborne was appointed the first English ambassador to the Ottoman court, it was also of vital importance for Elizabeth's government to secure the Ottoman support and alliance against the growing Spanish and Catholic threat. Therefore, Harborne's appointment was a timely political and diplomatic manoeuvre, and evidently a close watch on Ottoman politics and international relations came to the fore as a serious and vitally important exigency. Indeed, besides the regular staff of Harborne's embassy, three "gentlemen," who may have been assigned special missions, also accompanied him. Could one of them be Marlowe? It is hard to be specific and certain in the absence of documented evidence. However, given the Turkish contents and references of Marlowe's Tamburlaine the Great and The Jew of Malta, one can argue that he was fully familiar with Turkey and Turkish history and that some of the names and material in these plays seem to indicate his first-hand knowledge in this respect. So, through reference to some historical facts and a close textual study of the Turkish material in these two plays, this article is an attempt to demonstrate Marlowe's direct connection with Turkey and, thus, to argue that he must have visited this country in his capacity as Elizabeth's secret agent.

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2

Jarman, Jemima. "Ministering to Body and Soul: Medical Missions and the Jewish Community in Nineteenth-Century London." Studies in Church History 58 (June 2022): 262–83. http://dx.doi.org/10.1017/stc.2022.13.

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From 1879, evangelical missions aimed specifically at Jews began providing free medical services to the newly arrived immigrant community in London's East End. This article focuses on three specific medical missions to Jews belonging to the London Society for Promoting Christianity among the Jews, the British Society for the Propagation of the Gospel amongst the Jews and the Mildmay Mission to the Jews. It considers the particular attractions of these medical missions in terms of what they were able to offer the immigrant Jew that existing state and voluntary medical services did not provide, alongside the cost and possible risk posed by attendance. The article questions whether the popularity of evangelical medical missions within the Jewish East End is as surprising as it may first appear, if the limited health care options available to the nineteenth-century poor are considered in conjunction with the additional obstacles facing Jewish immigrants, such as cultural and religious differences, anti-Jewish prejudice and most notably the language barrier.

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3

Blumstock, Robert. "Fundamentalism, Prejudice, and Missions to the Jews*." Canadian Review of Sociology/Revue canadienne de sociologie 5, no. 1 (July 14, 2008): 27–35. http://dx.doi.org/10.1111/j.1755-618x.1968.tb01167.x.

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4

Cohen, Asher. "Rescuing Jews: Jews and Christians in Vichy France." British Journal of Holocaust Education 3, no. 1 (June 1994): 4–31. http://dx.doi.org/10.1080/17504902.1994.11101999.

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5

Albert, Phyllis Cohen, Frances Malino, and Bernard Wasserstein. "The Jews in Modern France." American Historical Review 91, no. 3 (June 1986): 675. http://dx.doi.org/10.2307/1869203.

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6

Marrus, Michael R., and Paula E. Hyman. "The Jews of Modern France." American Historical Review 104, no. 5 (December 1999): 1770. http://dx.doi.org/10.2307/2649513.

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7

Stone, Dan. "The Jews of Modern France." Journal of Jewish Studies 51, no. 1 (April 1, 2000): 173–74. http://dx.doi.org/10.18647/2270/jjs-2000.

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8

Gregory, Shaun. "France and Missions de Souveraineté." Defense Analysis 16, no. 3 (December 2000): 329–42. http://dx.doi.org/10.1080/713604730.

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9

Baglin, Annie. "Small astrophysics missions in France." Advances in Space Research 31, no. 2 (January 2003): 319–26. http://dx.doi.org/10.1016/s0273-1177(02)00620-8.

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10

Jikeli, Gunther. "Assessing the Threat of Antisemitic Harassment and Attack in France—Paris in Focus." Spring 2020 3, no. 3.1 (June 12, 2020): 71–82. http://dx.doi.org/10.26613/jca/3.1.45.

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Reports of antisemitic harassment and attacks against Jews in France have become frequent in the French and international media. However, such reports are mostly anecdotal and provide only limited information on how widespread these attacks are or if they are increasing over time. Has antisemitism become a frequent experience for French Jews? Are certain community members especially targeted? How likely is it that a Jewish visitor to France is attacked? How threatened do Jews feel and what is the impact of the perceived threat? This paper reviews official statistics on antisemitic incidents (1), attitude surveys of the general population in France (2), and surveys among Jews (3). All three indicators have their weaknesses but taken together they can help to assess the threat that Jews in France face today of becoming victim of antisemitic harassment or attacks. Keywords: France, antisemitism, physical attacks, Orthodox Jews, Paris

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11

Jagodzińska, Agnieszka. "“For Zion's Sake I Will Not Rest”: The London Society for Promoting Christianity among the Jews and its Nineteenth-Century Missionary Periodicals." Church History 82, no. 2 (May 20, 2013): 381–87. http://dx.doi.org/10.1017/s000964071300005x.

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Since the Evangelical Revival triggered a new wave of British millenarian expectations and aroused religiously motivated interest in Jews, various religious bodies and individuals envisioned the necessity of Jews' conversion, stimulating countless and restless efforts to evangelize “God's chosen people.” These efforts, organized within the framework of the vast British missionary enterprise, soon became “nothing short of a national project,” to cite Michael Ragussis. This project, dubbed by its critics as “the English madness,” expressed itself in activity of various societies, and missions, in a wide flow of literature and in constantly recurring public debates. The London Society for Promoting Christianity among Jews (abbreviated from here to the London Society or the Society), was probably its most important outcome. Established as a separate missionary enterprise in 1809, it was the oldest and the largest society in field of nineteenth-century British “Jewish missions.” It sent missionaries not only to the Jewish communities in British colonial spaces, but also far beyond. The efforts of the Society to convert Jews are well reflected in its numerous missionary periodicals whose function, form, and language I wish to discuss here.

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12

Brock, Gary L., and Ivan Strenski. "Durkheim and the Jews of France." Review of Religious Research 40, no. 1 (September 1998): 94. http://dx.doi.org/10.2307/3512472.

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13

Jaron, Steven. "Durkheim and the Jews of France." Journal of Jewish Studies 49, no. 1 (April 1, 1998): 198–99. http://dx.doi.org/10.18647/2108/jjs-1998.

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14

Fournier, Marcel, and Ivan Strenski. "Durkheim and the Jews of France." Revue Française de Sociologie 41, no. 1 (January 2000): 164. http://dx.doi.org/10.2307/3322660.

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15

Astro, Alan. "Another Exception: The Jews of France." Contemporary French and Francophone Studies 12, no. 3 (August 2008): 365–73. http://dx.doi.org/10.1080/17409290802284966.

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16

KLEINBERG, ETHAN. "OF JEWS AND HUMANISM IN FRANCE." Modern Intellectual History 9, no. 2 (July 10, 2012): 477–89. http://dx.doi.org/10.1017/s1479244312000145.

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17

Rodrigue, Aron, and Ivan Strenski. "Durkheim and the Jews of France." American Historical Review 103, no. 5 (December 1998): 1612. http://dx.doi.org/10.2307/2650035.

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18

Johnson, Barclay D., and Ivan Strenski. "Durkheim and the Jews of France." Contemporary Sociology 27, no. 5 (September 1998): 540. http://dx.doi.org/10.2307/2654547.

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19

Pickering, W. "Durkheim and the Jews of France." Religion 30, no. 1 (January 2000): 80–82. http://dx.doi.org/10.1006/reli.1999.0211.

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20

Dejean, Frédéric. "La France, nouvelle terre de missions." Alternatives Internationales 50, no. 3 (March 1, 2011): 22. http://dx.doi.org/10.3917/ai.050.0022.

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21

Yagil, Limore. "Pope Pius XII, the Bishops of France and the Rescue of Jews, 1940–1944." Catholic Social Science Review 26 (2021): 139–51. http://dx.doi.org/10.5840/cssr20212632.

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France is one of the countries of occupied Western Europe where the Jewish community best survived the Holocaust. The bishops, religious congregations and the priests there contributed to this situation in great measure. Many bishops remained silent about the roundups of Jews, but they helped to save many Jews in their dioceses. Most of them had been nominated to the episcopacy in the 1920s and 1930s when Eugenio Pacelli was nuncio and influential in the appointment of bishops. These bishops followed the policies of the Vatican which enabled the Church in France to fight Nazism and racism. During World War II, the Vatican sent enormous sums of money to rscue Jews and other fugitives in France. The encyclical of Pope Pius XI Mit brennender Sorge (1937), widely distributed in France, encouraged Catholics to assist Jews and other fugitives. This article offers insights into Vatican policy for the years 1940 through 1945.

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22

Imhoff, Sarah. "Manly Missions: Jews, Christians, and American Religious Masculinity, 1900-1920." American Jewish History 97, no. 2 (2013): 139–58. http://dx.doi.org/10.1353/ajh.2013.0000.

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23

Kumaraswamy, P. R. "The Jews." International Studies 55, no. 2 (April 2018): 146–66. http://dx.doi.org/10.1177/0020881718768345.

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‘ Palestine belongs to the Arabs in the same sense that England belongs to the English or France to the French.’ This remark made in November 1938 has been the most widely statement of Mahatma Gandhi on foreign policy, especially on Israel, Palestine and wider Middle East/West Asia. This was seen as the epitome of Gandhi’s ‘consistent’ opposition to the formation of a Jewish national home in Palestine. However, a closer reading of the article published in the 26 November issue of Harijan presents a more complex picture and depicts Gandhi’s unfamiliarity with Judaism and his limited understanding of Zionism. Furthermore, while demanding Jewish non-violence even against Hitler, he was accommodative of Arab violence in Palestine.

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24

Czerny, Boris. "Salomon Reinach (1858–1932) and the “Jewish Question” in Russia." Judaic-Slavic Journal, no. 2 (6) (2021): 175–99. http://dx.doi.org/10.31168/2658-3364.2021.2.09.

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In the late 19th and early 20th centuries, Jews in France sought to assimilate into French society. It is generally accepted that this desire to assimilate explains their wariness towards Russian Jews, whose nationalist aspirations found concrete expression in the Zionist and territorial projects. The correspondence of Salomon Reinach, who was one of the most important figures in French Judaism during the Belle Epoque, shows that the “Jewish question” and the situation of the Jews in Russia was central to his attention both as a historian and as the head of the Alliance Israélite Universelle. An analysis of this correspondence allows us to understand the emergence of cultural and scientific transfer processes between France and Russia, French Jews and Russian Jews.

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25

Lunel, Jessula, and Rosenberg. "The Jews of the South of France." Hebrew Union College Annual 89 (2018): 1. http://dx.doi.org/10.15650/hebruniocollannu.89.2018.0025.

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26

Bowman, Steven. "Jews and Christians in Thirteenth-Century France." Journal of Jewish Studies 67, no. 2 (October 1, 2016): 437–40. http://dx.doi.org/10.18647/3295/jjs-2016.

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27

Safran, William. "Ethnoreligious Politics in France: Jews and Muslims." West European Politics 27, no. 3 (May 2004): 423–51. http://dx.doi.org/10.1080/0140238042000228086.

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28

Robson, K. "Review: Jews and Gender in Liberation France." French Studies 59, no. 1 (January 1, 2005): 124–25. http://dx.doi.org/10.1093/fs/kni050.

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29

Puspitaningrum, B. Dewi, and Airin Miranda. "Le rôle de l’armée juive dans la libération de Juifs en France 1942 - 1945." Digital Press Social Sciences and Humanities 3 (2019): 00007. http://dx.doi.org/10.29037/digitalpress.43280.

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<p class="Keyword">Nazi Germany used Endlösung to persecute Jews during the Second World War, leading them to the Holocaust, known as “death”. During the German occupation in France, the status of the Jews was applied. Polonski reacted to the situation by establishing a Zionist resistance, Jewish Army, in January 1942. Their first visions were to create a state of Israel and save the Jews as much as they could. Although the members of the group are not numerous, they represented Israel and played an important role in the rescue of the Jews in France, also in Europe. Using descriptive methods and three aspects of historical research, this article shows that the Jewish Army has played an important role in safeguarding Jewish children, smuggling smugglers, physical education and the safeguarding of Jews in other countries. In order to realize their visions, collaborations with other Jewish resistances and the French army itself were often created. With the feeling of belonging to France, they finally extended their vision to the liberation of France in 1945 by joining the French Forces of the Interior and allied troops.</p>

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30

Bourdillon, François. "Missions et organisation de Santé publique France." Les Tribunes de la santé N° 66, no. 4 (March 28, 2021): 65–74. http://dx.doi.org/10.3917/seve1.066.0065.

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31

Berkowitz, Stephen. "Progressive Judaism in France." European Judaism 49, no. 1 (March 1, 2016): 19–31. http://dx.doi.org/10.3167/ej.2016.490103.

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AbstractProgressive Judaism became institutionalized in 1907 with the inauguration of the Union Libérale Israélite synagogue in Paris. During the nineteenth century, although Reform ideas were discussed and in some cases implemented (e.g. use of organ, reduction of piyutim), the Central Consistory prevented the creation of an independent Progressive synagogue. Today, the Progressive movement in France is relatively underdeveloped, with thirteen synagogues, full-time rabbis serving only Parisian congregations and no national movement structure. In recent years, however, there have been some positive developments such as the creation of a rabbinical body of French-speaking Progressive rabbis, an annual summer camp and the Moses Mendelssohn Foundation to promote Progressive Judaism. As French Jewry faces major challenges such as the persistence of a virulent form of anti-Semitism and the departure of thousands of active French Jews each year to Israel, the USA, Canada and elsewhere, Progressive Jews in France ask themselves what the future holds for them.

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32

Berkovits, Balázs. "La France sans les juifs. Émancipation, extermination, expulsion (France without the Jews. Emancipation, extermination, expulsion) by Danny Trom." Journal of Contemporary Antisemitism 2, no. 2 (Fall 2019) (December 23, 2019): 81–84. http://dx.doi.org/10.26613/jca/2.2.36.

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La France sans les juifs. Émancipation, extermination, expulsion (France without the Jews. Emancipation, extermination, expulsion). By Danny Trom. Presses Universitaires de France, 2019. 155 pages. €15.

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33

Späti, Christina. "Arrests, Internments, and Deportations of Swiss Jews in France, and the Reactions of Swiss Authorities, 1941–1944." Holocaust and Genocide Studies 35, no. 1 (March 24, 2021): 25–43. http://dx.doi.org/10.1093/hgs/dcab012.

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Abstract Hundreds of Swiss Jews were living in France when Germany attacked and conquered it in mid-1940. Antisemitic laws came into force soon thereafter. One question was whether these measures would apply to citizens of a neutral state. German and French authorities applied such laws, for instance, interning approximately sixty Swiss Jews in the Northern Zone. The present study focuses on the arrests, internments, and occasional deportations of Swiss Jews living in France, and the often feeble efforts of Swiss diplomats and other authorities to extricate them. The haunting question remains how much more could have been done.

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34

Torrie, Julia S. "France’s Role in the Holocaust Revisited: Marrus and Paxton’s Vichy France and the Jews." American Historical Review 126, no. 4 (December 1, 2021): 1535–51. http://dx.doi.org/10.1093/ahr/rhab537.

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Abstract This reappraisal examines the second edition of Michael R. Marrus and Robert O. Paxton’s study of the persecution of Jews in France, Vichy France and the Jews, which first appeared in French and English in 1981. It comments on the reception of the first edition, evaluates the second edition in light of the historiography of the intervening years, and suggests directions for future research.

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35

Yagil, Limore. "Rescue of Jews in France 1940–44: The Jesuit Contribution." Journal of Jesuit Studies 5, no. 2 (April 26, 2018): 199–223. http://dx.doi.org/10.1163/22141332-00502002.

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Until recently, most Holocaust historians have devoted little attention to the topic of Jesuit priests who gave Jews shelter and helped them, in defiance of the orders of Vichy Government or the Germans authorities. In order to understand how it was possible for about 250,000 Jews in France, not to be deported, and to find help among the population, it is important also to take into account the activities of Jesuits providing hiding places for several hundred children and also adults. Most of them were able to obey their conscience, and disobey orders, and to act illegally in order to rescue Jews. Rescuers were not working alone, but generally they developed networks including also non-religious people. Above all, this study reveals us how much it was important to accomplish rescue in a collaborative group of rescuers: the network. This study also reveals much about the modalities of rescuing Jews in France in different regions. Most Catholic rescuers had been engaged before the war in a spiritual and theological way with anti-Nazi activities, especially in helping refugees, and in resistance to anti-Semitism and racism. It was indeed the Catholics, and especially the Jesuits and Dominicans, who raised the most attention regarding the Nazi danger, and this prepared them to act in rescuing Jews after 1940 in France.

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36

Pearson1, Timothy G., Hélène Paré, and Steven Watt. "« Il n’y a point de missions en France »." Revue d’histoire de l’Amérique française 64, no. 3-4 (August 15, 2013): 145–74. http://dx.doi.org/10.7202/1017973ar.

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Cet article porte sur une affaire judiciaire menée devant le parlement de Paris à compter de mars 1763, à la demande de deux anciens missionnaires en Acadie. Jacques Girard et Claude Manach se considèrent membres du Séminaire des Missions Étrangères de Paris (SMEP), mais à leur retour à Paris, après leur déportation de l’Acadie par les Britanniques, ils découvrent que ni eux ni leurs collègues affectés ailleurs dans le monde ne sont reconnus comme membres du séminaire. Leur appel conteste la constitution du SMEP, selon laquelle on justifie leur exclusion, et il interroge ainsi la relation entre les missions et la métropole après la guerre de Sept Ans. Cet article établit de nouveaux liens entre leur lutte pour la reconnaissance, l’évolution des idées sur l’État, la nation et l’empire en France, et le rôle des missions et des missionnaires dans le monde atlantique.

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37

Clark, C. "Missionary Politics. Protestant Missions to the Jews in Nineteenth-Century Prussia." Leo Baeck Institute Yearbook 38, no. 1 (January 1, 1993): 33–50. http://dx.doi.org/10.1093/leobaeck/38.1.33.

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38

Bray, Gerald. "Simeon and the Restoration of Israel." Unio Cum Christo 8, no. 2 (October 1, 2022): 149. http://dx.doi.org/10.35285/ucc8.2.2022.art11.

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Charles Simeon, one of the leading founders of modern Anglican Evangelicalism, was a staunch advocate of missions to the Jews, whom he regarded as God’s chosen people. Basing himself entirely on the witness of the prophets and apostles, he believed that the church held the gospel message in trust against the day when those for whom it was originally intended would hear it and turn to Christ. The church had a responsibility to proclaim the message of salvation to the Jewish people but was failing in its duty. In his sermons on the subject, Simeon called Christians back to faithful witness among Jews and did much to further the cause of Jewish evangelism in the Church of England and beyond. KEYWORDS: Jews, Israel, conversion, restoration, prophecy, fulfillment, miracle, mission

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39

Tumblety, Joan. "Post-Holocaust France and the Jews, 1945–1955." Journal of Jewish Studies 68, no. 2 (October 1, 2017): 419–21. http://dx.doi.org/10.18647/3339/jjs-2017.

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40

Abitbol, Michel, and Alan Astro. "The Integration of North African Jews in France." Yale French Studies, no. 85 (1994): 248. http://dx.doi.org/10.2307/2930080.

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41

Mole, Gary D. "Post-Holocaust France and the Jews, 1945–1955." Modern & Contemporary France 24, no. 2 (January 8, 2016): 226–27. http://dx.doi.org/10.1080/09639489.2015.1124072.

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42

Broch, Ludivine. "The Jews of France Today: identity and values." Journal of Modern Jewish Studies 13, no. 1 (January 2, 2014): 142–44. http://dx.doi.org/10.1080/14725886.2013.874865.

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43

Azria, Régine. "Paula E. Hyman, The Jews of Modern France." Archives de sciences sociales des religions, no. 122 (April 1, 2003): 59–157. http://dx.doi.org/10.4000/assr.1419.

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44

Lee, Daniel. "Post-Holocaust France and the Jews, 1945–1955." French History 29, no. 4 (October 24, 2015): 590–91. http://dx.doi.org/10.1093/fh/crv071.

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45

Fields, Karen E. "Durkheim and the Jews of France. Ivan Strenski." Journal of Religion 79, no. 1 (January 1999): 172–74. http://dx.doi.org/10.1086/490383.

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46

Bellos, David. "Post-Holocaust France and the Jews, 1945–1955." French Studies 70, no. 2 (March 14, 2016): 281–82. http://dx.doi.org/10.1093/fs/knw044.

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47

Freadman, Anne. "From assimilation to Jewish identity: The dilemmas of French Jewry under the Occupation." French Cultural Studies 28, no. 1 (January 30, 2017): 54–66. http://dx.doi.org/10.1177/0957155816678595.

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Following the Napoleonic edict granting citizenship to the Jews, and the implementation of laws consolidating the secularism of the Third Republic, France seemed to have confirmed its status as a land of freedom for European Jews. This changed with the collaboration of Vichy France with the Nazi Occupation. This article studies personal writings, principally diaries, in order to discover the forms of experience of the crisis of identity that beset the Jews of France in the ‘Dark Years’ following this. It shows that under the secularist model of assimilation, this resolved into a series of dilemmas: israélite ou juif, French or Jewish, secular or religiously observant, nationalist, communist or Zionist. The article ends with the key figure of Wladimir Rabinovitch, bringing the account into the second half of the twentieth century. Notwithstanding some key international changes, the terms of these dilemmas has not changed.1

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48

Thierry, Dominique, and François Jeger. "Retraités et bénévoles : les missions de France Bénévolat." Retraite et société 65, no. 2 (September 6, 2013): 131–39. http://dx.doi.org/10.3917/rs.065.0131.

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49

Arkin, Kimberly A. "Historicity, Peoplehood, and Politics: Holocaust Talk in Twenty-First-Century France." Comparative Studies in Society and History 60, no. 4 (October 2018): 968–97. http://dx.doi.org/10.1017/s001041751800035x.

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AbstractDrawing on ethnographic data from the mid-2000s as well as accounts from French Jewish newspapers and magazines from the 1980s onward, this paper traces the emergence of new French Jewish institutional narratives linking North African Jews to the “European” Holocaust. I argue that these new narratives emerged as a response to the social and political impasses produced by intra-Jewish disagreements over whether and how North African Jews could talk about the Holocaust, which divided French Jews and threatened the relationship between Jewishness and French national identity. These new pedagogical narratives relied on a very different historicity, or way of reckoning time and causality, than those used in more divisive everyday French Jewish Holocaust narratives. By reworking the ways that French Jews reckoned time and causality, they offered an expansive and homogenously “European” Jewishness. This argument works against a growing postcolonial sociological and anthropological literature on religious minorities in France and Europe by emphasizing the contingency, difficulty, and even ambivalence around constructing “Jewishness” as transparently either “European” or “French.” It also highlights the role played by historicity—not just history—in producing what counts as group “identity.”

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50

Poujol, Catherine. "Missions vaticanes et missions de rapatriement (France-Allemagne, 17 janvier 1944 - 28 août 1947)." Revue d'Histoire Ecclésiastique 105, no. 2 (June 2010): 407–45. http://dx.doi.org/10.1484/j.rhe.3.235.

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