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The Medieval Crusade (Hardcover, New)
Susan Ridyard; Contributions by Alfred Andrea, Christopher MacEvitt, Jay C. Rubenstein, Jonathan Phillips, …
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R2,497
Discovery Miles 24 970
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Ships in 12 - 17 working days
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Papers on major themes in current scholarly work on the medieval
crusade, including the Templars and Jewish-Christian polemics.
These papers explore major themes in recent scholarship on the
medieval crusade and its religious, political and cultural context,
re-evaluating the issue of "were the Templars guilty?" and
suggesting their problem was one of organisation; one study looks
at the impact and effect of the crusade on Jewish-Christian
relations, another at crusaders and their interaction with
indigenous Christians in the county of Edessa as a case study of
developments in other crusader states; and there are papers on
Peter the Hermit, on the political and religious context and impact
of the Fourth Crusade, on the influence of the crusade on Piers
Plowman, and on the political context for the failure of crusading
ideals in fifteenth-century Burgundy. Contributors ALFRED ANDREA,
ROBERT CHAZAN, KELLY DEVRIES, CHRISTOPHER McEVITT, THOMAS MADDEN,
JONATHAN RILEY-SMITH, WILLIAM E. ROGERS, JAY RUBINSTEIN SUSAN J.
RIDYARD is Professor of History, University of the South.
During the course of the twelfth century, increasing numbers of
Jews migrated into dynamically developing western Christendom from
Islamic lands. The vitality that attracted them also presented a
challenge: Christianity - from early in its history - had
proclaimed itself heir to a failed Jewish community and thus the
vitality of western Christendom was both appealing and threatening
to the Jewish immigrants. Indeed, western Christendom was entering
a phase of intense missionising activity, some of which was
directed at the long-term Jewish residents of Europe and the Jewish
newcomers. This 2003 study examines the techniques of persuasion
adopted by the Jewish polemicists in order to reassure their Jewish
readers of the truth of Judaism and the error of Christianity. At
the very deepest level, these Jewish authors sketched out for their
fellow Jews a comparative portrait of Christian and Jewish
societies - the former powerful but irrational and morally debased,
the latter the weak but reasonable and morally elevated - urging
that the obvious and sensible choice was Judaism.
Volume 6 examines the history of Judaism during the second half of
the Middle Ages. Through the first half of the Middle Ages, the
Jewish communities of western Christendom lagged well behind those
of eastern Christendom and the even more impressive Jewries of the
Islamic world. As Western Christendom began its remarkable surge
forward in the eleventh century, this progress had an impact on the
Jewish minority as well. The older Jewries of southern Europe grew
and became more productive in every sense. Even more strikingly, a
new set of Jewries were created across northern Europe, when this
undeveloped area was strengthened demographically, economically,
militarily, and culturally. From the smallest and weakest of the
world's Jewish centers in the year 1000, the Jewish communities of
western Christendom emerged - despite considerable obstacles - as
the world's dominant Jewish center by the end of the Middle Ages.
This demographic, economic, cultural, and spiritual dominance was
maintained down into modernity.
From its earliest days, Christianity has viewed Judaism and Jews
ambiguously. Given its roots within the Jewish community of
first-century Palestine, there was much in Judaism that demanded
Church admiration and praise; however, as Jews continued to resist
Christian truth, there was also much that had to be condemned.
Major Christian thinkers of antiquity - while disparaging their
Jewish contemporaries for rejecting Christian truth - depicted the
Jewish past and future in balanced terms, identifying both
positives and negatives. Beginning at the end of the first
millennium, an increasingly large Jewish community started to
coalesce across rapidly developing northern Europe, becoming the
object of intense popular animosity and radically negative popular
imagery. The portrayals of the broad trajectory of Jewish history
offered by major medieval European intellectual leaders became
increasingly negative as well. The popular animosity and the
negative intellectual formulations were bequeathed to the modern
West, which had tragic consequences in the twentieth century. In
this book, Robert Chazan traces the path that began as
anti-Judaism, evolved into heightened medieval hatred and fear of
Jews, and culminated in modern anti-Semitism.
This book examines the history of Jewish education from the
Biblical period to the present. It traces how Jews have formally
and informally transmitted their culture and worldview over the
years, with particular attention to the shift from premodernity to
modernity and to the unique opportunities and challenges of
contemporary American Jewish education. Its authors combine
historical background and insight with educational expertise to
provide a robust portrait of the cultures and contexts of Jewish
education and address possibilities for the future.
Originally published in 1974. Focusing on a set of Jewish
communities, Robert Chazan tells how, by the eleventh century,
French Jews had created for themselves a role as local merchants
and moneylenders in adapting to the political, economic, and social
limits imposed on them. French society, striving to become more
powerful and civilized, was willing to extend aid and protection to
the Jews in return for general stimulation of trade and urban life
and for the immediate profit realized from taxation. While the
authorities were relatively successful in protecting the Jews from
others, there was no power to impose itself between the Jews and
their protectors. The political and social well-being of the Jews
was, therefore, dependent on the will of the governing authorities
who taxed their holdings and regulated their activities. During the
twelfth and thirteenth centuries, the position of the Jews was
constantly under attack by reform elements in the church concerned
with Jewish moneylending and blasphemous materials in Jewish books;
these reformers were eventually devoted to a serious missionizing
effort within the Jewish community. The Jews' situation was further
complicated by deep popular animosity, expressing itself in a
damaging set of slanders and occasionally in physical violence.
Despite the impressive achievements of the Jews in medieval
northern France, by the thirteenth century their community was
increasingly constricted; and in 1306, they were expelled from
royal France by Philip IV. Overcoming the handicap of a lack of
copious source material, Chazan analyzes the Jews' political
status, their relations with key elements of Christian society,
their demographic development, their economic outlets, their
internal organization, and their attitudes toward the Christian
environment. As it highlights aspects of French society from an
unusual perspective, Medieval Jewry in Northern France should be of
special interest to the historian of medieval France as well as to
the student of Jewish history. This story is also significant for
all who are fascinated by the capacity of human groups to respond
and adapt creatively to a hostile and limiting environment.
This book re-evaluates the prevailing notion that Jews in medieval
Christian Europe lived under an appalling regime of ecclesiastical
limitation, governmental exploitation and expropriation, and
unceasing popular violence. Robert Chazan argues that, while Jewish
life in medieval Western Christendom was indeed beset with grave
difficulties, it was nevertheless an environment rich in
opportunities; the Jews of medieval Europe overcame obstacles, grew
in number, explored innovative economic options, and fashioned
enduring new forms of Jewish living. His research also provides a
reconsideration of the legacy of medieval Jewish life, which is
often depicted as equally destructive and projected as the
underpinning of the twentieth-century catastrophes of antisemitism
and the Holocaust. Dr Chazan's research proves that, although
Jewish life in the medieval West laid the foundation for much
Jewish suffering in the post-medieval world, it also stimulated
considerable Jewish ingenuity, which lies at the root of impressive
Jewish successes in the modern West.
This book re-evaluates the prevailing notion that Jews in medieval
Christian Europe lived under an appalling regime of ecclesiastical
limitation, governmental exploitation and expropriation, and
unceasing popular violence. Robert Chazan argues that, while Jewish
life in medieval Western Christendom was indeed beset with grave
difficulties, it was nevertheless an environment rich in
opportunities; the Jews of medieval Europe overcame obstacles, grew
in number, explored innovative economic options, and fashioned
enduring new forms of Jewish living. His research also provides a
reconsideration of the legacy of medieval Jewish life, which is
often depicted as equally destructive and projected as the
underpinning of the twentieth-century catastrophes of antisemitism
and the Holocaust. Dr Chazan's research proves that, although
Jewish life in the medieval West laid the foundation for much
Jewish suffering in the post-medieval world, it also stimulated
considerable Jewish ingenuity, which lies at the root of impressive
Jewish successes in the modern West.
During the course of the twelfth century, increasing numbers of
Jews migrated into dynamically developing western Christendom from
Islamic lands. The vitality that attracted them also presented a
challenge: Christianity - from early in its history - had
proclaimed itself heir to a failed Jewish community and thus the
vitality of western Christendom was both appealing and threatening
to the Jewish immigrants. Indeed, western Christendom was entering
a phase of intense missionising activity, some of which was
directed at the long-term Jewish residents of Europe and the Jewish
newcomers. This 2003 study examines the techniques of persuasion
adopted by the Jewish polemicists in order to reassure their Jewish
readers of the truth of Judaism and the error of Christianity. At
the very deepest level, these Jewish authors sketched out for their
fellow Jews a comparative portrait of Christian and Jewish
societies - the former powerful but irrational and morally debased,
the latter the weak but reasonable and morally elevated - urging
that the obvious and sensible choice was Judaism.
Between the years AD 1000 and 1500, western Christendom absorbed by
conquest and attracted through immigration a growing number of
Jews. This community was to make a valuable contribution to rapidly
developing European civilisation but was also to suffer some
terrible setbacks, culminating in a series of expulsions from the
more advanced westerly areas of Europe. At the same time, vigorous
new branches of world Jewry emerged and a rich new Jewish cultural
legacy was created. In this important new historical synthesis,
Robert Chazan discusses the Jewish experience over a 500 year
period across the entire continent of Europe. As well as being the
story of medieval Jewry, the book simultaneously illuminates
important aspects of majority life in Europe during this period.
This book is essential reading for all students of medieval Jewish
history and an important reference for any scholar of medieval
Europe.
Between the years AD 1000 and 1500, western Christendom absorbed by
conquest and attracted through immigration a growing number of
Jews. This community was to make a valuable contribution to rapidly
developing European civilisation but was also to suffer some
terrible setbacks, culminating in a series of expulsions from the
more advanced westerly areas of Europe. At the same time, vigorous
new branches of world Jewry emerged and a rich new Jewish cultural
legacy was created. In this important new historical synthesis,
Robert Chazan discusses the Jewish experience over a 500 year
period across the entire continent of Europe. As well as being the
story of medieval Jewry, the book simultaneously illuminates
important aspects of majority life in Europe during this period.
This book is essential reading for all students of medieval Jewish
history and an important reference for any scholar of medieval
Europe.
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Judaism I - History (Hardcover)
Michael Tilly, Burton L. Visotzky; Contributions by Lee Levine, Joseph M. Davis, Natalie B. Dohrmann, …
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R2,635
Discovery Miles 26 350
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Ships in 12 - 17 working days
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Now you can combine a highly effective, practical approach to
mathematics with the latest procedures, technologies, and practices
in today's welding industry with PRACTICAL PROBLEMS IN MATHEMATICS
FOR WELDERS, 6E. Readers clearly see how welders rely on
mathematical skills to solve both everyday and more challenging
problems, from measuring materials for cutting and assembling to
effectively and economically ordering materials. Highly readable
explanations, numerous real-world examples, and practice problems
emphasize math skills most important in welding today, from basic
procedures to more advanced math formulas and technologies. Readers
leave equipped with the strong math tools they need for success in
today's welding careers.
In late July 1263 a public disputation was convened by King James I
of Aragon, pitting Friar Paul Christian against the distinguished
rabbi of Gerona, Moses ben Nahman. Organized by leading figures in
the Dominican Order to give Friar Paul an opportunity to test his
innovative missionizing argumentation against a worthy opponent,
the spectacle in Barcelona was colorful, impressive, surely
somewhat frightening to the Jews, and ultimately indecisive. Both
sides claimed victory, and their documented claims have given rise
to substantial disagreement among historians over the tone and
outcome of this important event.
Robert Chazan's masterly analysis reconstructs the Barcelona
disputation from the conflicting Christian and Jewish sources and
sets it in its broad historical context, with particular attention
to the post-disputation maneuvers on both sides. His richly
detailed account focuses on Rabbi ben Nahman's eloquent efforts to
reassure his fellow Jews in the face of new missionizing pressures.
One of the unanticipated results of the First Crusade in 1095 was a
series of violent assaults on major Jewish communities in the
Rhineland. Robert Chazan offers the first detailed analysis of
these events, illuminating the attitudes that triggered the
assaults as well as the beliefs that informed Jewish reactions to
them.
Although closely focused on the remarkable Hebrew First-Crusade
narratives, Robert Chazan's new interpretation of these texts is
anything but narrow, as his title, "God, Humanity, and History, "
strongly suggests. The three surviving Hebrew accounts of the
crusaders' devastating assaults on Rhineland Jewish communities
during the spring of 1096 have been examined at length, but only
now can we appreciate the extent to which they represent their
turbulent times.
After a close analysis of the texts themselves, Chazan addresses
the objectives of the three narratives. He compares these accounts
with earlier Jewish history writing and with contemporary crusade
historiography. It is in their disjuncture with past forms of
Jewish historical narration and their amazing parallels with Latin
crusade narratives that the Hebrew narratives are most revealing.
We see how they reflect the embeddedness of early Ashkenazic Jewry
in the vibrant atmosphere of late-eleventh- and
early-twelfth-century northern Europe.
The 12th century in Europe, hailed by historians as a time of
intellectual and spiritual vitality, had a dark side. As Robert
Chazan points out, the marginalization of minorities emerged in the
"twelfth-century renaissance" as part of a growing pattern of
persecution, and among those stigmatized the Jews figured
prominently. The migration of jews to northern Europe in the late
tenth century led to the development of a new set of Jewish
communities. This northern Jewry prospered, only to decline sharply
two centuries later. Chazan locates the cause of the decline
primarily in the creation of the new, negative images of Jews. He
shows how these damaging 12th-century stereotypes developed and
goes on to chart the powerful, lasting role of the new anti-Jewish
imagery in the historical development of antisemitism.
In 1996 the world commemorated the 900th anniversary of the First
Crusade or, more precisely, of the pogroms unleashed by the crusade
upon the Jews of the Rhineland. In the Year 1096...presents a
clear, highly readable chronicle of the events of 1096. Noted
teacher and historian Robert Chazan brings readers to critical
moments in Jewish history, illuminating the events themselves,
their antecedents the significance of the events of 1096 within the
larger framework of Jewish history, including both the scope of
persecution and the record of Jewish resistance.
A leading historian argues that historically Jews were more often
voluntary migrants than involuntary refugees For millennia, Jews
and non-Jews alike have viewed forced population movement as a core
aspect of the Jewish experience. This involuntary Jewish wandering
has been explained by pre-modern Jews and Christians as divine
punishment, by some modern non-Jews as the result of Jewish
harmfulness, by some modern Jews as fostered by Christian
anti-Jewish imagery, and by other modern Jews as caused by
misguided Jewish acceptance of minority status. In this absorbing
book, Robert Chazan explores these various perspectives and argues
that pre-modern Jewish population movement was in most cases
voluntary, the result of a sense among Jews that there were
alternatives available for making a better life elsewhere.
By the early thirteenth century, European Jewish life was firmly
rooted in the directives and doctrines of the Babylonian Talmud. In
1236, however, an apostate named Nicholas Donin appeared at the
court of Pope Gregory IX, claiming that the Talmud was harmful and
thus intolerable in a Christian society. Pope Gregory sent Donin
off throughout Europe in 1239 with a message to secular authorities
and leading clergy: Donin's allegations were to be carefully
investigated, and - if substantiated - the Talmud was to be
destroyed. Only one European ruler acted on the papal injunction,
the pious King Louis IX of France, who convened a trial of the
Talmud in Paris. This unprecedented event is richly reflected in a
variety of sources, both Christian and Jewish, here brought
together in English translation for the first time.
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