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For more than four hundred years, the Catholic Church's Index
Librorum Prohibitorum struck terror into the hearts of authors,
publishers and booksellers around the world, while arousing
ridicule and contempt from many others, especially those in
Protestant and non-Christian circles. Biased, inconsistent and
frequently absurd in its attempt to ban objectionable texts of
every conceivable description - with sometimes fatal consequences -
the Index also reflected the deep learning and careful
consideration of many hundreds of intellectual contributors over
the long span of its storied evolution. This book constitutes the
first full study of the Index of Prohibited Books to be published
in English. It examines the reasons behind the Church's attempts to
censor religious, scientific and artistic works, and considers not
only why this most sustained of campaigns failed, but what lessons
can be learned for today's debates over freedom of expression and
cancel culture.
The mendicant friars, especially the Dominicans and the
Franciscans, made an enormous impact in thirteenth-century Spain
influencing almost every aspect of society. In a revolutionary
break from the Church's past, these religious orders were deeply
involved in earthly matters while preaching the Gospel to the laity
and producing many of the greatest scholars of the time.
Furthermore, the friars reshaped the hierarchy of the Church, often
taking up significant positions in the episcopate. They were
prominent in the establishment of the Inquisition in Aragon and at
the same time they played a major part in interfaith relations
between Jews, Muslims and Christians. In addition, they were key
contributors in the transformation of urban life, becoming an
essential part of the fabric of late medieval cities, while
influencing policies of monarchs such as James I of Aragon and
Ferdinand III of Castile. Their missions in the towns and their
educational role, as well as their robust associations with the
papacy and the crown, often raised criticism and lead to internal
tensions and conflict with other clergymen and secular society.
They were to be both widely admired and the subjects of biting
literary satire. As this collection demonstrates, the story of
medieval Spain cannot possibly be fully told without mention of the
critical role of the friars.
This book is a collaborative contribution that expands our
understanding of how interfaith relations, both real and imagined,
developed across medieval Iberia and the Mediterranean. The volume
pays homage to the late Olivia Remie Constable's scholarship and
presents innovative, thought-provoking, interdisciplinary
investigations of cross-cultural exchange, ranging widely across
time and geography. Divided into two parts, "Perceptions of the
'Other'" and "Interfaith relations," this volume features scholars
engaging with church art, literature, historiography, scientific
treatises, and polemics, in order to study how the religious
"Other" was depicted to serve different purposes and audiences.
There are also microhistories that examine the experiences of
individual families, classes, and communities as they interacted
with one another in their own specific contexts. Several of these
studies draw their source material from church and state archives
as well as jurisprudential texts, and span the centuries from the
late medieval to early modern periods.
This book is a collaborative contribution that expands our
understanding of how interfaith relations, both real and imagined,
developed across medieval Iberia and the Mediterranean. The volume
pays homage to the late Olivia Remie Constable's scholarship and
presents innovative, thought-provoking, interdisciplinary
investigations of cross-cultural exchange, ranging widely across
time and geography. Divided into two parts, "Perceptions of the
'Other'" and "Interfaith relations," this volume features scholars
engaging with church art, literature, historiography, scientific
treatises, and polemics, in order to study how the religious
"Other" was depicted to serve different purposes and audiences.
There are also microhistories that examine the experiences of
individual families, classes, and communities as they interacted
with one another in their own specific contexts. Several of these
studies draw their source material from church and state archives
as well as jurisprudential texts, and span the centuries from the
late medieval to early modern periods.
What do clothing, bathing, or dining habits reveal about one's
personal religious beliefs? Nothing, of course, unless such outward
bodily concerns are perceived to hold some sort of spiritual
significance. Such was the case in the multireligious world of
medieval Spain, where the ways in which one dressed, washed, and
fed the body were seen as potential indicators of religious
affiliation. True faith might be a matter of the soul, but faith
identity could also literally be worn on the sleeve or reinforced
through performance of the most intimate functions of daily life.
The significance of these practices changed over time in the eyes
of Christian warriors, priests, and common citizens who came to
dominate all corners of the Iberian peninsula by the end of the
fifteenth century. Certain "Moorish" fashions occasionally crossed
over religious lines, while visits to a local bathhouse and
indulgence in a wide range of exotic foods were frequently enjoyed
by Muslims, Christians, and Jews alike. Yet at the end of the
Middle Ages, attitudes hardened. With the fall of Granada, and the
eventual forced baptism of all Spain's remaining Muslims, any
perceived retention of traditional "Moorish" lifestyles might take
on a sinister overtone of disloyalty and resistance. Distinctive
clothing choices, hygienic practices, and culinary tastes could now
lead to charges of secret allegiance to Islam. Repressive
legislation, inquisitions, and ultimately mass deportations
followed. To Live Like a Moor traces the many shifts in Christian
perceptions of Islam-associated ways of life which took place
across the centuries between early Reconquista efforts of the
eleventh century and the final expulsions of Spain's converted yet
poorly assimilated Morisco population in the seventeenth. Using a
wealth of social, legal, literary, and religious documentation in
this, her last book, Olivia Remie Constable revealed the
complexities and contradictions underlying a historically notorious
transition from pluralism to intolerance.
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.
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.
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