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Linda Stone’s analysis of the anti-Jewish polemic present in three closely-linked twelfth-century Psalms glosses brings a new source to the study of medieval Christian-Jewish relations. She reveals how its presence, within the parva, media and magna glosses compiled respectively, by Anselm of Laon, Gilbert of Poitiers and Peter Lombard, illuminates the various societal challenges facing the twelfth-century Church. She shows that, rather than a twelfth-century phenomenon, using such anti-Jewish terminology in Christian Psalms exegesis was a long-standing reflection of Christianity’s ambivalence towards Judaism. Moreover, demonstrating how her analysis of anti-Jewish terminology unravelled the Psalm glosses’ textual relationships, she suggests that analysis of its presence in other glossed books of the Bible could offer a further resource for uncovering their complexities.
This new and revised edition of Christian–Jewish Relations 1000–1300 expands its survey of medieval Christian–Jewish relations in England, Spain, France and Germany with new material on canon law, biblical exegesis and Christian–Jewish polemics, along with an updated Further Reading section. Anna Sapir Abulafia’s balanced yet humane account analyses the theological, socio-economic and political services Jews were required to render to medieval Christendom. The nature of Jewish service varied greatly as Christian rulers struggled to reconcile the desire to profit from the presence of Jewish men and women in their lands with conflicting theological notions about Judaism. Jews meanwhile had to deal with the many competing authorities and interests in the localities in which they lived; their continued presence hinged on a fine balance between theology and pragmatism. The book examines the impact of the Crusades on Christian–Jewish relations and analyses how anti-Jewish libels were used to define relations. Making adept use of both Latin and Hebrew sources, Abulafia draws on liturgical and exegetical material, and narrative, polemical and legal sources, to give a vivid and accurate sense of how Christians interacted with Jews and Jews with Christians.
An examination of how the Jews—real and imagined—so challenged the Christian majority in medieval Europe that it became a society that was religiously and culturally antisemitic in new ways In medieval Europe, Jews were not passive victims of the Christian community, as is often assumed, but rather were startlingly assertive, forming a Jewish civilization within Latin Christian society. Both Jews and Christians considered themselves to be God’s chosen people. These dueling claims fueled the rise of both cultures as they became rivals for supremacy. In How the West Became Antisemitic, Ivan Marcus shows how Christian and Jewish competition in medieval Europe laid the foundation for modern antisemitism. Marcus explains that Jews accepted Christians as misguided practitioners of their ancestral customs, but regarded Christianity as idolatry. Christians, on the other hand, looked at Jews themselves—not Judaism—as despised. They directed their hatred at a real and imagined Jew: theoretically subordinate, but sometimes assertive, an implacable “enemy within.” In their view, Jews were permanently and physically Jewish—impossible to convert to Christianity. Thus Christians came to hate Jews first for religious reasons, and eventually for racial ones. Even when Jews no longer lived among them, medieval Christians could not forget their former neighbors. Modern antisemitism, based on the imagined Jew as powerful and world dominating, is a transformation of this medieval hatred. A sweeping and well-documented history of the rivalry between Jewish and Christian civilizations during the making of Europe, How the West Became Antisemitic is an ambitious new interpretation of the medieval world and its impact on modernity.
The Stammheim Missal is one of the most visually dazzling and theologically ambitious works of German Romanesque art. Containing the text recited by the priest and the chants sung by the choir at mass, the manuscript was produced in Lower Saxony around 1160 at Saint Michael's Abbey at Hildesheim, a celebrated abbey in medieval Germany. This informative volume features color illustrations of all the manuscript's major decorations. The author surveys the manuscript, its illuminations, and the circumstances surrounding its creation, then explores the tradition of the illumination of mass books and the representation of Jewish scriptures in Christian art. Teviotdale then considers the iconography of the manuscript's illuminations, identifies and translates many of its numerous Latin inscriptions, and finally considers the missal and its visually sophisticated and religiously complex miniatures as a whole.
Vol. 4 covers the late Roman period to the rise of Islam. Focuses especially on the growth and development of rabbinic Judaism and of the major classical rabbinic sources such as the Mishnah, Jerusalem Talmud, Babylonian Talmud and various Midrashic collections.
John Piper pleads with fellow pastors to abandon the professionalization of the pastorate and pursue the prophetic call of the Bible for radical ministry.
The Bible was, by any measure, the most important book in early modern England. It preoccupied the scholarship of the era, and suffused the idioms of literature and speech. Political ideas rode on its interpretation and deployed its terms. It was intricately related to the project of natural philosophy. And it was central to daily life at all levels of society from parliamentarian to preacher, from the 'boy that driveth the plough', famously invoked by Tyndale, to women across the social scale. It circulated in texts ranging from elaborate folios to cheap catechisms; it was mediated in numerous forms, as pictures, songs, and embroideries, and as proverbs, commonplaces, and quotations. Bringing together leading scholars from a range of fields, The Oxford Handbook of the Bible in Early Modern England, 1530-1700 explores how the scriptures served as a generative motor for ideas, and a resource for creative and political thought, as well as for domestic and devotional life. Sections tackle the knotty issues of translation, the rich range of early modern biblical scholarship, Bible dissemination and circulation, the changing political uses of the Bible, literary appropriations and responses, and the reception of the text across a range of contexts and media. Where existing scholarship focuses, typically, on Tyndale and the King James Bible of 1611, The Oxford Handbook of the Bible in England, 1530-1700 goes further, tracing the vibrant and shifting landscape of biblical culture in the two centuries following the Reformation.
This book is a collection of letters from a religious Jew in Israel to a Christian friend in Barcelona on life as an Orthodox Jew. Equal parts lighthearted and insightful, it's a thorough and entertaining introduction to the basic concepts of Judaism.
Examining a wide array of ancient writings, Brent Nongbri dispels the commonly held idea that there is such a thing as ancient religion. Nongbri shows how misleading it is to speak as though religion was a concept native to pre-modern cultures.