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The lecture "spread of monotheistic religions" mentions similarities and differences between the expansion of Islam and the spread of Christianity throughout history.
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Chapter four describes conquests in the early modern period (16th century) and the response of the local population to the Christian missionary efforts. We have read the Confessio Fidei of King Claudius of Ethiopia, the cultural response of the Moriscos in Spain, and an ethnographic text of a Protestant missionary from Brazil. The text present:
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Chapter six refers to polemics and conversion. It deals with the dream of the Khazar king as related by Judah Halevi (12th century), the book Silencing the Jew by Samau’al al-Maghribi (12th century), the public letter of Joshua ha-Lorki (14th century), and the Hebrew letter of Hasdai Crescas to the Jewish community of Avignon. Which texts aimed to comfort a depressed community?
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Chapter two discusses conversion of individuals. It mentions Obadiah the proselyte (11th century), Samau’al al-Maghribi – a Jewish scholar who chose to follow Islam (8th-9th century), Judah herman, who became a Christian monk, and Anselm Turmeda, who changed his Christian religion and became a Muslim. Which characteristics are mentioned in all these stories?
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Chapter seven deals with mass conversion. It mentions the Roman Emperor Constantine the Great (4th century), Clovis, king of the Franks (5th century), both of whom converted to Christianity and changed their faith of their kingdoms. It also relates to the Islamic caliph Umar in al-Arabia (7th century). The stories of conversion in this chapter are:
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The introductory chapter mentions Marie-Alphonse Ratisbonne, a French Jewish convert who became a Jesuit monk and Christian missionary. His letter describes the “heart change” experience, which drove him into the arms of the Christian faith. The main motifs in his letter (as well as in his biography) concern:
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The eighth chapter looks at forced conversion from two angles: one relates to different Jewish exegesis on the phrase “Converts are hard for Israel as a scab,” which varied according to the changing political situation in Europe (11th century–13th century). The second relates to the ways Christian missionaries in Mexico chose to document and explain the culture of idolatry among the natives (16th-century) These two collections relate, directly or indirectly, to:
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מיין לפי
Chapter five introduces us to hagiographic stories, and concentrates on conversion and myth. In the first section, we encounter the martyrdom of Abd al-Masih al-Najrani (7th or 9th century), and the story of Rabbi Amnon of Maintz's self-sacrifice (13th century). The second section concerns stories of Sufi saints and the conversion of Christians to Islam in Medieval Syria and Anatolia (13th–14th centuries) and stories of Sufi saints as promoters of conversion to Islam in the Indonesian-Malay world (18th-19th centuries). The stories illustrate:
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The course deals with the concept of religious conversion in relation to:
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Chapter three is focused on women. The conversion to Islam of Muhammad's female relatives (7th century. Written in the 9th century) , and legal documents dealing with conversion to Judaism of gentile women, found in the Geniza (11th-13th centuries). All the texts relates to:
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