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With their active apostolate of preaching and teaching, Dominican friars were important promoters of Latin Christianity in the borderlands of medieval Spain and North Africa. Historians have long assumed that their efforts to convert or persecute non-Christian populations played a major role in worsening relations between Christians, Muslims and Jews in the era of crusade and reconquista. This study sheds light on the topic by setting Dominican participation in celebrated but short-lived projects such as Arabic language studia or anti-Jewish theological disputations alongside day-to-day realities of mendicant life in the medieval Crown of Aragon. From old Catalan centers like Barcelona to newly conquered Valencia and Islamic North Africa, the author shows that Dominican friars were on the whole conservative educators and disciplinarians rather than innovative missionaries - ever concerned to protect the spiritual well-being of the faithful by means of preaching, censorship and maintenance of existing barriers to interfaith communications.
Argues that Dominican friars sought to maintain interfaith barriers rather than secure religious conversions on the medieval Iberian frontier.
Historians--some specializing in the Middle Ages, some in religion, and some in a particular European country--describe the major areas scholars are working in with regard to the friars' preaching to and writing about the Jews from the early days of the mendicant order about the turn of the 13th century to the 16th century. Their topics include the.
The most devastating attacks against the Jews of medieval Christian Europe took place during the riots that erupted, in 1391 and 1392, in the lands of Castile and Aragon. For ten horrific months, hundreds if not thousands of Jews were killed, numerous Jewish institutions destroyed, and many Jews forcibly converted to Christianity. Benjamin R. Gampel explores why the famed convivencia of medieval Iberian society - in which Christians, Muslims and Jews seemingly lived together in relative harmony - was conspicuously absent. Using extensive archival evidence, this critical volume explores the social, religious, political, and economic tensions at play in each affected town. The relationships, biographies and personal dispositions of the royal family are explored to understand why monarchic authority failed to protect the Jews during these violent months. Gampel's extensive study is essential for scholars and graduate students of medieval Iberian and Jewish history.
St. Thomas Aquinas, the most known medieval philosophical theologian; the stal- wart of scholasticism; the Doctor of Church; and one of the most influential figures in West- ern Christianity, was greatly influenced by Muslim synthetic thought. The gulf between reason and revelation, faith and philosophy or Jesus and Aristotle were wider in Christianity than in Islam. Aquinas bridged that gap with the help of Mus- lim philosophical thought. This work highlights Aquinas’ intersections with the great Muslim philosophers and their impact upon his personality. Aquinas widely quoted Muslim philosophers and theolo- gians, including Ibn Rushd, Ibn Sina, al-Farabi, al-Ghazali and al-Razi and acted upon their wis- dom in many ways. In the estimation of E. Renan, ”St. Thomas owes practically everything to Averroes.” The likes of A. M. Giochon, David Burrell and John Wippel among others asserted that Aquinas and his teacher Albert the Great were highly indebted to Ibn Sina. Giochon noted that, “Avicenna was not only a source from which they all drew liberally, but one of the principal formative influences on their thought.” He read Latin translations of their works and incorporated many of their ideas, thoughts and arguments into his project. Aquinas’ upbringing in Southern Italy and his geographical and intellectual affinity with Islamic civilisation played a significant role in his intellectual development. His thirteenth century Christendom was fully engaged with Muslims on multiple levels. His greater family was involved with the neighboring Muslims of Lucera and Apulia and in the army of Frederick II. Medieval Christianity’s transition from the Dark Ages was facilitated by Aquinas’ philosophical theology, which was also shaped by the translation of philosophical and scientific manuscripts from Arabic to Latin. Aquinas was what he became partly due to these interfaith interactions, which are laid bare for the first time in this revelatory new book.
In 1341 in Aragon, a Jewish convert to Christianity was sentenced to death, only to be pulled from the burning stake and into a formal religious interrogation. His confession was as astonishing to his inquisitors as his brush with mortality is to us: the condemned man described a Jewish conspiracy to persuade recent converts to denounce their newfound Christian faith. His claims were corroborated by witnesses and became the catalyst for a series of trials that unfolded over the course of the next twenty months. Between Christian and Jew closely analyzes these events, which Paola Tartakoff considers paradigmatic of inquisitorial proceedings against Jews in the period. The trials also serve as the backbone of her nuanced consideration of Jewish conversion to Christianity—and the unwelcoming Christian response to Jewish conversions—during a period that is usually celebrated as a time of relative interfaith harmony. The book lays bare the intensity of the mutual hostility between Christians and Jews in medieval Spain. Tartakoff's research reveals that the majority of Jewish converts of the period turned to baptism in order to escape personal difficulties, such as poverty, conflict with other Jews, or unhappy marriages. They often met with a chilly reception from their new Christian brethren, making it difficult to integrate into Christian society. Tartakoff explores Jewish antagonism toward Christians and Christianity by examining the aims and techniques of Jews who sought to re-Judaize apostates as well as the Jewish responses to inquisitorial prosecution during an actual investigation. Prosecutions such as the 1341 trial were understood by papal inquisitors to be in defense of Christianity against perceived Jewish attacks, although Tartakoff shows that Christian fears about Jewish hostility were often exaggerated. Drawing together the accounts of Jews, Jewish converts, and inquisitors, this cultural history offers a broad study of interfaith relations in medieval Iberia.
5. Tamquam domino proprio: The Bishop and His Jews in Medieval Palencia -- Part 3. Jews and Christians in Northern Castile (ca. 1250-ca. 1370) -- 6. The Jews of Castile at the End of the Reconquista (Post-1250): Cultural and Communal Life -- 7. Jews, Christians, and Royal Power in Northern Castile -- 8. "Insolent, Wicked People": The Cortes and Anti-Jewish Discourse in Castile -- Bibliography -- Index
An innovative study which explores how the presence of Muslim communities transformed Europe and stimulated Christian society to define itself.
Jews and Converts in Late Medieval Castile examines the ways in which Jewish-Christian relations evolved in Castile, taking account of social, cultural, and religious factors that affected the two communities throughout the fourteenth and early fifteenth centuries. The territorial expansion of the Christian kingdoms in Iberia that followed the reconquests of the mid-thirteenth century presented new military and economic challenges. At the same time the fragile balance between Muslims, Jews, and Christians in the Peninsula was also profoundly affected. Economic and financial pressures were of over-riding importance. Most significant were the large tax revenues that the Iberian Jewish community provided to royal coffers, new evidence for which is provided here. Some in the Jewish community also achieved prominence at court, achieving dizzying success that often ended in dismal failure or death. A particular feature of this study is its reliance upon both Castilian and Hebrew sources of the period to show how mutual perceptions evolved through the long fourteenth century. The study encompasses the remarkable and widespread phenomenon of Jewish conversion, elaborates on its causes, and describes the profound social changes that would culminate in the anti-converso riots of the mid-fifteenth century. This book is valuable reading for academics and students of medieval and of Jewish history. As a study of a unique crucible of social change it also has a wider relevance to multi-cultural societies of any age, including our own.
Jews, Christians, and Muslims all have a common belief in the sanctity of a core holy scripture, and commentary on scripture (exegesis) was at the heart of all three traditions in the Middle Ages. At the same time, because it dealt with issues such as the nature of the canon, the limits of acceptable interpretation, and the meaning of salvation history from the perspective of faith, exegesis was elaborated in the Middle Ages along the faultlines of interconfessional disputation and polemical conflict. This collection of thirteen essays by world-renowned scholars of Judaism, Christianity, and Islam explores the nature of exegesis during the High and especially the Late Middle Ages as a discourse of cross-cultural and interreligious conflict, paying particular attention to the commentaries of scholars in the western and southern Mediterranean from Iberia and Italy to Morocco and Egypt. Unlike other comparative studies of religion, this collection is not a chronological history or an encyclopedic guide. Instead, it presents essays in four conceptual clusters (“Writing on the Borders of Islam,” “Jewish-Christian Conflict,” “The Intellectual Activity of the Dominican Order,” and “Gender”) that explore medieval exegesis as a vehicle for the expression of communal or religious identity, one that reflects shared or competing notions of sacred history and sacred text. This timely book will appeal to scholars and lay readers alike and will be essential reading for students of comparative religion, historians charting the history of religious conflict in the medieval Mediterranean, and all those interested in the intersection of Jewish, Christian, and Muslim beliefs and practices.