Anna Abulafia - Academia.edu (original) (raw)
Papers by Anna Abulafia
Religious Violence between Christians and Jews
The central Middle Ages, broadly covering the period between 1050 and 1300, conjure up different ... more The central Middle Ages, broadly covering the period between 1050 and 1300, conjure up different images for different kinds of medieval historians. For crusade historians this period represents both the high point of crusading history — the conquest of Jerusalem in 1099 — and bitter disillusionment culminating in the fall of Acre in 1291. Socio-economic historians are offered a period of impressive growth in trade, industry and urbanization. Political and constitutional historians are struck by the burgeoning polities of the period. As intellectual historians feast themselves on the advancements in scholarship, ecclesiastical historians enjoy the fruits of reform. But however much students of Jewish history appreciate the intellectual, spiritual and economic growth of the Jewish communities of Ashkenaz (Germany and neighbouring lands) and Sefarad (Spain and neighbouring lands), they cannot overlook the reality of increasing pressure on, if not persecution of, Jews in this period. The obvious question to pose is what connections, if any, might exist between the many diverse facets of central medieval renewal and the hardening of Christian attitudes towards Jews, which commenced to the north of the Alps.
The Journal of Ecclesiastical History
Studies in Church History
Disagreement between Jews and Christians about the meaning of the words of the Hebrew Bible is as... more Disagreement between Jews and Christians about the meaning of the words of the Hebrew Bible is as old as the emergence of a Christian sect in Judea. The perennial debate on hermeneutics was not a simple bandying of words between two competing parties. What was discussed really mattered, for it gave expression to the essence of what separated Jew from Christian.
Studies in Church History. Subsidia
We know from Eadmer’s Vita Anselmi that Anselm would eat little when he sat down to meals with hi... more We know from Eadmer’s Vita Anselmi that Anselm would eat little when he sat down to meals with his monks. Instead of having one of his monks read from an appropriate book at mealtimes, Anselm would instruct the community himself. Indeed, Anselm talked so much that, according to his biographer, it would take a separate book to record all that he said. In fact, Anselm’s sayings were collected, and it is to one of these that I wish to pay particular attention.
Journal of Theological Studies, 1999
Shofar: An Interdisciplinary Journal of Jewish Studies, 2007
Shofar ♦ An Interdisciplinary Journal of Jewish Studies critique some of the over-generalized rem... more Shofar ♦ An Interdisciplinary Journal of Jewish Studies critique some of the over-generalized remarks that have had to be made in the interests of simplified address to an English-speaking elementary readership. However, let me conclude with an expression of the hope that I am mistaken! Anything that can be done to encourage wider acquaintance with this remarkable community and its equally remarkable history and form of Jewish faith is to be welcomed. At the very least, an awareness of how they view a common past is to make one more conscious of one’s own biases and assumptions—a faculty which is sorely needed in today’s world as well. H. G. M. Williamson The Oriental Institute University of Oxford
Aschkenas, 1998
Among the illustrations Heinz Schreckenberg has put in the section on 'religious disputations... more Among the illustrations Heinz Schreckenberg has put in the section on 'religious disputations, dialogues aimed at conversion, sermons (compulsory), efforts at a mission to the Jews of bis new book on Jews in Christian art there is one miniature belonging to a manuscript of Peter the Venerable's Adversus Judaeorum inveteratam duritiem and another pertaining to Peter Alfonsi's Dialogi. The first miniature is the illustrated first letter of Peter the Venerable's tractate in MS Douai, Bibliotheque municipale 381, which was written and illustrated between 1156 and 1166 in the monastery of Anchin. The miniature, which shows the Abbot of Cluny instructing a Jew, does not give the impression of any real interaction between the two protagonists. Peter is seated. He is pointing his right index finger at his Jewish Opponent, with his left hand he holds a book. Even though he is sitting, his tonsured head tops the odd frilly contours of the hat of the Jew who is Standing. The Jew's left index finger is pointed at Peter but the thrust of the finger is much less pronounced than the thrust of Peter's hand and the finger is considerably lower than Peter's. The right hand of the Jew is empty; it is almost äs if the Jew is trying to conceal its emptiness. Behind the Jew there is the face of another figure, probably a second Jew. The face of the abbot is open and bright; the Jews face gives a dark, almost furtive impression. The miniature seems to convey the message that Peter's correct instruction based on Scripture is being repelled by the Jew through his lack of understanding of Scripture. There is no hint of the Jew giving way. If anything the miniature reflects ineffectual discourse rather than a real dialogue.l And this, of course, makes a great deal of sense. The Abbot of
Nottingham Medieval Studies, 2002
Studies in Medieval Jewish Intellectual and Social History, 2012
Many scholars have commented on how Guibert of Nogent, who connected Jews to the Devil. He grew u... more Many scholars have commented on how Guibert of Nogent, who connected Jews to the Devil. He grew up to become a pious monk at Guibert's first monastery, St Germer at Flay and produced a number of sermons and some interesting commentaries on books of the Bible. Guibert did, however, praise the successful conversion of one Jew, William. This chapter reassess Guibert's account of William's history within the context of his views on crusading and conversion and in light of William's own writings in order to come to a better understanding of the complexities surrounding Jewish conversion at the time of the First Crusade. Careful consideration of his brief mention of William's rescue, baptism, and future career has revealed valuable insights into some of the causes of the growing complexities concerning Jewish conversion in the long twelfth century. Keywords:First Crusade; Guibert of Nogent; jewish conversion; St Germer; William of Flay
Shofar: An Interdisciplinary Journal of Jewish Studies, 2012
Journal of Medieval History, 1981
Journal of Medieval History, 1997
Recent years have seen a marked growth of interest in Jewish medieval history. It is no longer co... more Recent years have seen a marked growth of interest in Jewish medieval history. It is no longer considered tenable to study the history of the Latin West without taking some account of the place of the Jews in medieval Europe. This article explores different trends in recent research on medieval Jewish-Christian coexistence by examining a number of books and editions of texts which have been published in this field since 1990.
Journal of Medieval History, 2005
This article concerns one of the most eminent poets of the twelfth century, Walter of Chaˆtillon,... more This article concerns one of the most eminent poets of the twelfth century, Walter of Chaˆtillon, the author of the well-known Alexandreis. Walter of Chaˆtillon is presented as a case study to show that twelfth-century poets as well as scholars were interested in the Christian-Jewish debate. Walter wrote a treatise against the Jews and referred to Jews and Judaism in many of his poems, especially in his hymns for Christmas. Whereas he concentrated on literal exegesis of biblical texts in his treatise, he favoured figurative biblical imagery in his hymns. A number of things are striking. The first is the central role that the Christian-Jewish debate played in his views on the origins and fate of mankind. The second is the need Walter evidently felt for anti-Jewish language in order to express his religious convictions. The third is the startling absence in Walter's work of the newest ideas about Jews and Judaism that were becoming more and more prevalent in scholarly circles in his lifetime. This latter point raises a fundamental question about the dissemination of Christian views about Jews in the twelfth century. Recent work on the Christian-Jewish debate has focussed on the development of novel ideas about Jews in the twelfth century and much work is being done to understand better how those views were spread beyond the narrow confines of scholarly circles. Walter's hymns in particular with all their hackneyed phrases signal the importance of not ignoring the continuing existence of traditional views about Jews. They also point to the need to include hymns in the study of the dissemination of anti-Jewish ideas.
Religious Violence between Christians and Jews
The central Middle Ages, broadly covering the period between 1050 and 1300, conjure up different ... more The central Middle Ages, broadly covering the period between 1050 and 1300, conjure up different images for different kinds of medieval historians. For crusade historians this period represents both the high point of crusading history — the conquest of Jerusalem in 1099 — and bitter disillusionment culminating in the fall of Acre in 1291. Socio-economic historians are offered a period of impressive growth in trade, industry and urbanization. Political and constitutional historians are struck by the burgeoning polities of the period. As intellectual historians feast themselves on the advancements in scholarship, ecclesiastical historians enjoy the fruits of reform. But however much students of Jewish history appreciate the intellectual, spiritual and economic growth of the Jewish communities of Ashkenaz (Germany and neighbouring lands) and Sefarad (Spain and neighbouring lands), they cannot overlook the reality of increasing pressure on, if not persecution of, Jews in this period. The obvious question to pose is what connections, if any, might exist between the many diverse facets of central medieval renewal and the hardening of Christian attitudes towards Jews, which commenced to the north of the Alps.
The Journal of Ecclesiastical History
Studies in Church History
Disagreement between Jews and Christians about the meaning of the words of the Hebrew Bible is as... more Disagreement between Jews and Christians about the meaning of the words of the Hebrew Bible is as old as the emergence of a Christian sect in Judea. The perennial debate on hermeneutics was not a simple bandying of words between two competing parties. What was discussed really mattered, for it gave expression to the essence of what separated Jew from Christian.
Studies in Church History. Subsidia
We know from Eadmer’s Vita Anselmi that Anselm would eat little when he sat down to meals with hi... more We know from Eadmer’s Vita Anselmi that Anselm would eat little when he sat down to meals with his monks. Instead of having one of his monks read from an appropriate book at mealtimes, Anselm would instruct the community himself. Indeed, Anselm talked so much that, according to his biographer, it would take a separate book to record all that he said. In fact, Anselm’s sayings were collected, and it is to one of these that I wish to pay particular attention.
Journal of Theological Studies, 1999
Shofar: An Interdisciplinary Journal of Jewish Studies, 2007
Shofar ♦ An Interdisciplinary Journal of Jewish Studies critique some of the over-generalized rem... more Shofar ♦ An Interdisciplinary Journal of Jewish Studies critique some of the over-generalized remarks that have had to be made in the interests of simplified address to an English-speaking elementary readership. However, let me conclude with an expression of the hope that I am mistaken! Anything that can be done to encourage wider acquaintance with this remarkable community and its equally remarkable history and form of Jewish faith is to be welcomed. At the very least, an awareness of how they view a common past is to make one more conscious of one’s own biases and assumptions—a faculty which is sorely needed in today’s world as well. H. G. M. Williamson The Oriental Institute University of Oxford
Aschkenas, 1998
Among the illustrations Heinz Schreckenberg has put in the section on 'religious disputations... more Among the illustrations Heinz Schreckenberg has put in the section on 'religious disputations, dialogues aimed at conversion, sermons (compulsory), efforts at a mission to the Jews of bis new book on Jews in Christian art there is one miniature belonging to a manuscript of Peter the Venerable's Adversus Judaeorum inveteratam duritiem and another pertaining to Peter Alfonsi's Dialogi. The first miniature is the illustrated first letter of Peter the Venerable's tractate in MS Douai, Bibliotheque municipale 381, which was written and illustrated between 1156 and 1166 in the monastery of Anchin. The miniature, which shows the Abbot of Cluny instructing a Jew, does not give the impression of any real interaction between the two protagonists. Peter is seated. He is pointing his right index finger at his Jewish Opponent, with his left hand he holds a book. Even though he is sitting, his tonsured head tops the odd frilly contours of the hat of the Jew who is Standing. The Jew's left index finger is pointed at Peter but the thrust of the finger is much less pronounced than the thrust of Peter's hand and the finger is considerably lower than Peter's. The right hand of the Jew is empty; it is almost äs if the Jew is trying to conceal its emptiness. Behind the Jew there is the face of another figure, probably a second Jew. The face of the abbot is open and bright; the Jews face gives a dark, almost furtive impression. The miniature seems to convey the message that Peter's correct instruction based on Scripture is being repelled by the Jew through his lack of understanding of Scripture. There is no hint of the Jew giving way. If anything the miniature reflects ineffectual discourse rather than a real dialogue.l And this, of course, makes a great deal of sense. The Abbot of
Nottingham Medieval Studies, 2002
Studies in Medieval Jewish Intellectual and Social History, 2012
Many scholars have commented on how Guibert of Nogent, who connected Jews to the Devil. He grew u... more Many scholars have commented on how Guibert of Nogent, who connected Jews to the Devil. He grew up to become a pious monk at Guibert's first monastery, St Germer at Flay and produced a number of sermons and some interesting commentaries on books of the Bible. Guibert did, however, praise the successful conversion of one Jew, William. This chapter reassess Guibert's account of William's history within the context of his views on crusading and conversion and in light of William's own writings in order to come to a better understanding of the complexities surrounding Jewish conversion at the time of the First Crusade. Careful consideration of his brief mention of William's rescue, baptism, and future career has revealed valuable insights into some of the causes of the growing complexities concerning Jewish conversion in the long twelfth century. Keywords:First Crusade; Guibert of Nogent; jewish conversion; St Germer; William of Flay
Shofar: An Interdisciplinary Journal of Jewish Studies, 2012
Journal of Medieval History, 1981
Journal of Medieval History, 1997
Recent years have seen a marked growth of interest in Jewish medieval history. It is no longer co... more Recent years have seen a marked growth of interest in Jewish medieval history. It is no longer considered tenable to study the history of the Latin West without taking some account of the place of the Jews in medieval Europe. This article explores different trends in recent research on medieval Jewish-Christian coexistence by examining a number of books and editions of texts which have been published in this field since 1990.
Journal of Medieval History, 2005
This article concerns one of the most eminent poets of the twelfth century, Walter of Chaˆtillon,... more This article concerns one of the most eminent poets of the twelfth century, Walter of Chaˆtillon, the author of the well-known Alexandreis. Walter of Chaˆtillon is presented as a case study to show that twelfth-century poets as well as scholars were interested in the Christian-Jewish debate. Walter wrote a treatise against the Jews and referred to Jews and Judaism in many of his poems, especially in his hymns for Christmas. Whereas he concentrated on literal exegesis of biblical texts in his treatise, he favoured figurative biblical imagery in his hymns. A number of things are striking. The first is the central role that the Christian-Jewish debate played in his views on the origins and fate of mankind. The second is the need Walter evidently felt for anti-Jewish language in order to express his religious convictions. The third is the startling absence in Walter's work of the newest ideas about Jews and Judaism that were becoming more and more prevalent in scholarly circles in his lifetime. This latter point raises a fundamental question about the dissemination of Christian views about Jews in the twelfth century. Recent work on the Christian-Jewish debate has focussed on the development of novel ideas about Jews in the twelfth century and much work is being done to understand better how those views were spread beyond the narrow confines of scholarly circles. Walter's hymns in particular with all their hackneyed phrases signal the importance of not ignoring the continuing existence of traditional views about Jews. They also point to the need to include hymns in the study of the dissemination of anti-Jewish ideas.