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• W2088956213 abstract "Pp. xii, 336 , Ashgate Variorum , 2007 , £65.00. Stow's book is divided into two parts: 1. The Popes, the Church, and the Jews, and 2. Jewish Life under the Sign of the Cross. Arguably the collection's highlight is the opening essay, ‘The church and the Jews: St Paul to Pius IX’. An overview of the relationship between Christians and Jews within Christendom from St Paul to the eighteenth century, this essay is a good starting-point for historians wanting to acquire a chronology of events to frame their own research. The broad timescale also provides Stow with an opportunity to correct perceived interpretative mistakes which have become received opinion. One such view, cited as authoritative even in relatively recent years (Langmuir, ‘Faith of Christians and Hostility to Jews’, 1992: p. 82), concerns the alleged shift of policy within the Church toward Jews – from toleration to persecution – in the eleventh century, or at least resulting from the first crusade in 1096. Stow shows in fact that the attitudes and actions associated with persecution of this kind have their origins in late antiquity, such as in the works of Chrysostom (I, p. 9) and Bishop Agobard of Lyons (essay II), and ran parallel with the protection of the Jews. These conflicting Christian approaches to Jews have Pauline origins, Romans 9–11 advocating protection of Jews for they are part of society, whereas in I Galatians 5:9 and Corinthians 5:6–8 Paul thought Judaising tendencies (rather than Jews themselves) could infect the body of Christ. Stow points out that Paul in Romans 9–11 became interpreted to entail that Jews should be protected only if they were to accept a subservient place in society as living testimony to the triumph of the gospel (I, p. 1). From the Reformation onwards papal protection of the Jews, which had been codified in the twelfth-century bull Sicut Iudaeos non, became subject to further pressures, waxing and waning until ultimately collapsing in the eighteenth century, where ‘Protectio was now to be understood in its narrowest sense’ (I, p. 59). Stow sees the expulsion of Jews from Avignon by John XXII in 1322 as the origins of the decline of this old policy (I, p. 38). As Stow describes this event as ‘perplexing’ (I, p. 25) and a ‘notable exception’ (I, p. 33) – Jews were not to be expelled by papal initiative again until 1569 – it is hard to see why Stow sees it as a turning point. The remaining essays in the first part of the collection include a detailed study on papal and royal attitudes towards Jewish lending in the thirteenth century (III), the role of the mendicants in relation to papal policies towards the Jews at the end of the fifteenth century (VI), and Jewish attitudes towards the papacy in the ‘1007 Anonymous’, upon which ‘Almost nothing has been said’ (IV, Foreword). The second, shorter, part of the collection is a methodologically diverse set of essays covering conversion, apostasy (VII), Jewish family life (VIII), and even how Jews crossed the Alps (XI). Another essay investigates differing Jewish and Christian notions of the body, including an interesting contrast between Christian and Jewish conceptions of government, Jewish government being linked ‘to specific persons in specific areas’ (X, p. 160), rather than positing a large spiritual body as on the Christian model. Stow alludes to The Kings Two Bodies in the essay (X, n. 1), and it would be fruitful to analyse Kantorowicz's understanding of the relation between ‘person’ and ‘body’ in the context of political theory as compared with the Jewish conception of the relation as outlined by Stow." @default.
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• W2088956213 date "2009-11-01" @default.
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• W2088956213 title "Popes, Church, and Jews in the Middle Ages: Confrontation and Response. By Kenneth Stow" @default.
• W2088956213 doi "https://doi.org/10.1111/j.1468-2265.2009.00523_52.x" @default.
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