By Robert Chazan
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Extra info for Ajs Review, 1993, Part 1
245-256, 443-451, 453, 455. 24. , pp. 257-259, 451-461. On Frankel's conception of Judaism, see Schorsch "Zacharias Frankel and the European Origins of Conservative Judaism," Judaism, Summer 1981, pp. 344-354. THE LAST JEWISH GENERALIST 47 Jewish Theological Seminary as a member of its faculty, while at Columbia, lent public confirmation to that affinity. In the two decades that followed the first edition of A Social and Religious History of the Jews, religion remained at the epicenter of Baron's scholarly universe.
67Undoubtedly one reason for the vigorous campaign of the emperors against proselytism, especially at a time when the empire was fighting for its very life against barbarians to the north and Persians to the east, was the fact that conversion to Judaism meant not only adherence to a religion but also membership in a nation which, after three desperate attempts in 66-74, 115-117, and 132-135, still looked forward to a messianic redemption that included independence from Rome as a key item in its agenda.
In the two decades that followed the first edition of A Social and Religious History of the Jews, religion remained at the epicenter of Baron's scholarly universe. The Jewish Communityheralded the organizational ingenuity of the Jewish people, whose remarkable institutions of self-government constituted a surrogate and largely self-sufficient homeland. The driving, formative, and cohesive force of Judaism itself could hardly be ignored in this political subject. The research focus had changed, but the ideological issue still resonated in the text.