A Social and Religious History of the Jews. High Middle Ages, 500-1200. Volume III, Heirs of Rome and Persia; Volume IV, Meeting of East and West; Volume V, Religious Controls and Dissensions. Index to Volumes I-IVIII

1961 ◽  
Vol 66 (2) ◽  
pp. 425
Author(s):  
Howard M. Sachar ◽  
Salo Wittmayer Baron
Author(s):  
Jack Tannous

In the second half of the first millennium CE, the Christian Middle East fractured irreparably into competing churches and Arabs conquered the region, setting in motion a process that would lead to its eventual conversion to Islam. This book argues that key to understanding these dramatic religious transformations are ordinary religious believers, often called “the simple” in late antique and medieval sources. Largely agrarian and illiterate, these Christians outnumbered Muslims well into the era of the Crusades, and yet they have typically been invisible in our understanding of the Middle East's history. What did it mean for Christian communities to break apart over theological disagreements that most people could not understand? How does our view of the rise of Islam change if we take seriously the fact that Muslims remained a demographic minority for much of the Middle Ages? In addressing these and other questions, the book provides a sweeping reinterpretation of the religious history of the medieval Middle East. The book draws on a wealth of Greek, Syriac, and Arabic sources to recast these conquered lands as largely Christian ones whose growing Muslim populations are properly understood as converting away from and in competition with the non-Muslim communities around them.


Traditio ◽  
1995 ◽  
Vol 50 ◽  
pp. 9-30 ◽  
Author(s):  
Walter Goffart

The history of the early Germans is controversial terrain. This is known, though not invariably admitted. A few years ago, Klaus von See summed up the underlying predicament:Germans (Deutsche) have it hard with the origins of their national past. The oldest texts are not indigenous; they stem from Latin and Greek authors — Tacitus, Ammianus Marcellinus, Procopius. If stone vestiges are sought, one mostly has to be content with Celtic and Roman remains…. Supplementary efforts are made to unearth authentic Germanic monuments in large parts of Old Norse [literature]… — it being readily overlooked that the Edda and the sagas bear witness not to Germanic antiquity, but to the Scandinavian early and high Middle Ages, [and were] only written long after Christianization. As a result, studies of the early Germans are a difficult terrain for historical science….


2007 ◽  
Vol 59 (4) ◽  
pp. 311-330
Author(s):  
Steffen Dix

AbstractIn recent years the study of local religious histories, especially in Europe, has gained in prominence. Because of the encounters between different cultural traditions in the Middle Ages and the voyages of discovery, the religious history of the Iberian Peninsula became one of the most complex in Europe. This article focuses on one portion of this history around the turn of the 19th/20th century, and in particular on two attempts to blame the Catholic religion for the general crisis in Spain and Portugal at the start of the modern era. These two forms of critiquing religion are illustrated by the examples of Miguel de Unamuno and Antero de Quental, whose writings were characteristic of the typical relationship between religion and intellectuals in this period. Not only were the Spanish philosopher and the Portuguese poet influential on their own and later generations, but they are also truly representative of a certain tragic ”loss“ of religion in the Iberian Peninsula.


1993 ◽  
Vol 27 (1) ◽  
pp. 99
Author(s):  
Margaret H. Childs ◽  
Jin'ichi Konishi ◽  
Aileen Gatten ◽  
Mark Harbison ◽  
Earl Miner

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