Marks of distinction : Christian perceptions of Jews in the high Middle Ages
著者
書誌事項
Marks of distinction : Christian perceptions of Jews in the high Middle Ages
Catholic University of America Press, c2012
大学図書館所蔵 全4件
  青森
  岩手
  宮城
  秋田
  山形
  福島
  茨城
  栃木
  群馬
  埼玉
  千葉
  東京
  神奈川
  新潟
  富山
  石川
  福井
  山梨
  長野
  岐阜
  静岡
  愛知
  三重
  滋賀
  京都
  大阪
  兵庫
  奈良
  和歌山
  鳥取
  島根
  岡山
  広島
  山口
  徳島
  香川
  愛媛
  高知
  福岡
  佐賀
  長崎
  熊本
  大分
  宮崎
  鹿児島
  沖縄
  韓国
  中国
  タイ
  イギリス
  ドイツ
  スイス
  フランス
  ベルギー
  オランダ
  スウェーデン
  ノルウェー
  アメリカ
注記
Includes bibliographical references (p. 325-378) and index
内容説明・目次
内容説明
For medieval Latin Christendom, authoritative texts such as the Bible and the writings of the Fathers of the Church provided a skeleton that gave form to Christian perceptions of Jews and Judaism. Eye-witness testimony, hearsay, reports of converts from Judaism, and the testimony of dreams, visions, and miraculous events helped fill in the body with concrete detail. In this newest work, renowned author and scholar Irven Resnick explores the additional support drawn from medieval science. Resnick presents a captivating study of long-held medieval scientific theories that predisposed Jews to certain types of offensive behaviour or even to communicate certain illnesses and disease. By arguing for a Jewish "nature" dictated by specific physical characteristics, medieval scientific authorities contributed to growing fears of a Jewish threat.
Through the use of several illustrations from illuminated manuscripts and other media, Resnick engages readers in a discussion of the later medieval notion of Jewish difference. Externally, these differences were evidenced by marks that physically distinguished Jews from their Christian neighbours, for example the mark of circumcision. Internally, their melancholy humoral complexion, further weakened by the Jews' dietary restrictions, was thought to dictate their temperament and sexual mores, and to incline them toward leprosy, bleeding haemorrhoids, and other infirmities. These differences were viewed by some as ineradicable, even following religious conversion; or, at best, erasable with only the greatest difficulty over several generations.
This work clarifies that the one doctrine of modern anti-Semitism typically thought to distinguish it so clearly from medieval anti-Judaism- the impossibility of escaping one's identity as a Jew even through religious conversion-had begun to appear by the end of the Middle Ages.
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