In the Plea Rolls of the Exchequer of the Jews, Trinity Term 1277, Adrienne Williams Boyarin finds the case of one Sampson son of Samuel, a Jew of Northampton, arrested for impersonating a Franciscan friar and preaching false Christianity. He was sentenced to walk for three days through the centers of London, Canterbury, Oxford, Lincoln, and Northampton carrying the entrails and flayed skin of a calf and exposing his naked, circumcised body to onlookers. Sampson's crime and sentence, Williams Boyarin argues, suggest that he made a convincing friar—when clothed. Indeed, many English texts of this era struggle with the similarities of Jews and Christians, but especially of Jewish and Christian women. Unlike men, Jewish women did not typically wear specific identifying clothing, nor were they represented as physiognomically distinct. Williams Boyarin observes that both before and after the periods in which art historians note a consistent visual repertoire of villainy and difference around Jewish men, English authors highlight and exploit Jewish women's indistinguishability from Christians. Exploring what she calls a "polemics of sameness," she elucidates an essential part of the rhetoric employed by medieval anti-Jewish materials, which could assimilate the Jew into the Christian and, as a consequence, render the Jewess a dangerous but unseeable enemy or a sign of the always-convertible self. The Christian Jew and the Unmarked Jewess considers realities and fantasies of indistinguishability. It focuses on how medieval Christians could identify with Jews and even think of themselves as Jewish—positively or negatively, historically or figurally. Williams Boyarin identifies and explores polemics of sameness through a broad range of theological, historical, and literary works from medieval England before turning more specifically to stereotypes of Jewish women and the ways in which rhetorical strategies that blur the line between "saming" and "othering" reveal gendered habits of representation.

In the The Misunderstood Jew, scholar Amy-Jill Levine helps Christians and Jews understand the "Jewishness" of Jesus so that their appreciation of him deepens and a greater interfaith dialogue can take place. Levine's humor and informed truth-telling provokes honest conversation and debate about how Christians and Jews should understand Jesus, the New Testament, and each other.

What did Danes and Swedes in the Middle Ages imagine and write about Jews and Judaism? This book draws on over 100 medieval Danish and Swedish manuscripts and incunabula as well as runic inscriptions and religious art (c. 1200-1515) to answer this question. There were no resident Jews in Scandinavia before the modern period, yet as this book shows ideas and fantasies about them appear to have been widespread and an integral part of life and culture in the medieval North. Volume 1 investigates the possibility of encounters between Scandinavians and Jews, the terminology used to write about Jews, Judaism, and Hebrew, and how Christian writers imagined the Jewish body. The (mis)use of Jews in different texts, especially miracle tales, exempla, sermons, and Passion treaties, is examined to show how writers employed the figure of the Jew to address doubts concerning doctrine and heresy, fears of violence and mass death, and questions of emotions and sexuality. Volume 2 contains diplomatic editions of 54 texts in Old Danish and Swedish together with translations into English that make these sources available to an international audience for the first time and demonstrate how the image of the Jew was created in medieval Scandinavia.

A fresh look at Acts of the Apostles and its depiction of Jewish identity within the larger Roman era When considering Jewish identity in Acts of the Apostles, scholars have often emphasized Jewish and Christian religious difference, an emphasis that masks the intersections of civic, ethnic, and religious identifications in antiquity. Christopher Stroup's innovative work explores the depiction of Jewish and Christian identity by analyzing ethnicity within a broader material and epigraphic context. Examining Acts through a new lens, he shows that the text presents Jews and Jewish identity in multiple, complex ways, rather than as a simple foil for Christianity. Stroup convincingly argues that when the modern distinctions among ethnic, religious, and civic identities are suspended, the innovative ethnic rhetoric of the author of Acts comes into focus. The author of Acts leverages the power of gods, ancestry, and physical space to legitimate Christian identity as a type of Jewish identity and to present Christian non-Jews as Jewish converts through the power of the Holy Spirit.

Stories of Jesus' passion and death lie at the core of Christian identity. They offer an encounter with his experience of the human condition: betrayals by those closest to him, his own fear of death, uncertainty about God's will, and the endurance of terrible suffering and an ignominious death. From generation to generation, these stories have functioned in sacred and saving ways for Christians. Yet, misinterpretations of the passion narratives have rationalized hostility to and violence against Jews as "Christ killers". This sacrilegious telling cries out for redemption. Redeeming Christianity's sacred story requires respect, even awe, for its power; demands rigorous examination of the history between Jews and Christians and the ethical obligation to be altered by this history; and entails pursuing solid biblical scholarship, principles for reinterpreting troubling texts, and incorporation into Christian spirituality. Redeeming Our Sacred Story challenges us to forge more just relations between Jews and Christians. It witnesses to the world that reconciliation is possible. (Back cover).