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Journal articles on the topic 'Christian literature, English – History and'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

Lasker, Daniel J. "Karaism and Christian Hebraism: A New Document*." Renaissance Quarterly 59, no. 4 (2006): 1089–116. http://dx.doi.org/10.1353/ren.2008.0518.

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In September 1641 Joannes Stephanus Rittangel sent a Hebrew letter to John Selden, the prominent English jurist and Christian Hebraist, soliciting Selden’s assistance in publishing Karaite manuscripts. The letter’s publication here contributes both to our knowledge of the activities of Rittangel — expert in Karaism and Professor Extraordinary of Semitic languages at the University of Koenigsberg — and to the picture we have of Christian Hebraism in England. From this letter and from references to Rittangel in contemporary literature, we can reconstruct some of his activities from the time he was recorded to have been in Lithuania at the end of 1640 to his appearance in Amsterdam in late 1641. We can also appreciate how knowledge of Karaism was spread among English Christians such as John Selden and Ralph Cudworth, and also how that information contributed to the millenarianism of Samuel Hartlib and John Dury.

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2

Prior, Karen Swallow. "The Place of Imaginative Literature in the Christian Life." Theofilos 12, no. 2-3 (February 26, 2021): 382–89. http://dx.doi.org/10.48032/theo/12/2/15.

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We have more leisure time today than in any period in history. We also have more options for spending that leisure time. For most people (unless you are an English professor, like me), reading fiction is easily seen as purely a leisure activity. And for many, watching sports, streaming movies, or scrolling Twitter seem like more relaxing, less demanding ways to fill non-working hours. Adding the reading of fiction to already overscheduled and overthinking lives can seem frivolous in a world of hurry, need, and stress. Even the Christian who is an avid reader can be tempted to view time spent on imaginative literature as taking away from more important material such as Scripture, theology, and history. Yet, fiction—and here I will be talking primarily of literary fiction—has much to offer the Christian.

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3

Sanders, E. P. "A Tribute to Geza Vermes: Essays on Jewish and Christian Literature and History." Journal of Jewish Studies 43, no. 1 (April 1, 1992): 137–40. http://dx.doi.org/10.18647/1634/jjs-1992.

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4

Louis, Cameron. "Authority in Middle English Proverb Literature." Florilegium 15, no. 1 (January 1998): 85–123. http://dx.doi.org/10.3138/flor.15.005.

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Proverbs are one method by which an ideology can be taught. They are pithy, memorable phrases and sentences that encapsulate guidance for behaviour in ethical situations or a particular view of the way the world functions or ought to function. If an individual saying becomes proverbial, it becomes part of the "common sense" and ideology of the culture in which it is used, a means by which people can be made to behave and perceive according to verbal reflexes, without recourse to thought (Cram 90-92). But if any piece of language is to affect the way people think and behave, it has to have authority. Folk proverbs carry their own authority within themselves. They do not need a source attribution for their validity; if everyone in the speech community recognises them as 'proverbial,' then the tradition behind them in itself gives them authority. Political and religious institutions, especially authoritarian ones, have long been aware of the power of the proverb to influence behaviour. In the medieval church, this acknowledgment sometimes took the form of the collection of popular proverbs by the clergy for the use of all, and at other times was manifested in the use of vernacular proverbs in the text of Latin sermons (Wenzel 80). But another possible reaction is to create new 'proverbs' which are more conducive to the ideology of the institution, in contrast to the undependable and sometimes ambiguous morality of folk proverbs, either by composing them or by finding them in written sources. Dictators like Mao Zedong have attempted to proverbialise their own sayings, which the populace is forcibly taught to mouth and bear in mind, so that it will behave and perceive in ways that are acceptable to authority. There is evidence that the English church also attempted to create its own body of proverbs during the Middle English period, for a substantial body of literature survives from that time which consists of lists of proverbial advice. Much of this literature appears to be an attempt to make use of the concept of the proverb, which had an oral tradition that went back to pre-literate, and pre-Christian times, but in a way more reliably conducive to a world-view and behaviour consistent with Christian dogma. These sayings were not really proverbial in the traditional sense, but more like direct, straight-forward instruction or advice. However, they seem nevertheless to have been regarded as 'proverbs' at the time, whether they originated with the church or not (Louis). In any case, because the new proverbs lacked the automatic authority of popular proverbs, they had to be framed in contexts which attempted to substitute a different kind of moral authority for the 'proverbial' utterances. These legitimising contexts were basically three: the domestic circumstance of a parent instructing a child; the more public situation of a ruler or philosopher instructing the people; and florilegia-like collections in which numerous utterances are attributed to various figures of history.

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5

YOUNG, B. W. "JOHN JORTIN, ECCLESIASTICAL HISTORY, AND THE CHRISTIAN REPUBLIC OF LETTERS." Historical Journal 55, no. 4 (November 15, 2012): 961–81. http://dx.doi.org/10.1017/s0018246x12000210.

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ABSTRACTThe writing of ecclesiastical history is rarely disinterested, and this was especially so in eighteenth-century England. Its leading practitioner, John Jortin, wrote with a clear, determined, and dynamic purpose: to offer an effective critique of orthodoxy and its ally, persecution, and to secure civil and religious liberty in a way commensurate with maintaining an established church and liberal learning. His life and writings meditated on early eighteenth-century tendencies in thought and scholarship in a spirit that allowed often radical developments to take place. Unambiguously heterodox in tone and conclusions, Jortin's researches were drawn on by radical dissent. A scion of a Huguenot family, Jortin was a critical mediator between the culture of the Huguenot Refuge and English scholarship. He was a pioneer in the study of English literature, moving such study away from the narrowly philological methods of Richard Bentley towards more reflective literary scholarship. Above all, Jortin was determined that the Republic of Letters should be a Christian Republic; his contribution to and experience of Enlightenment substantiates J. G. A. Pocock's contention that, in England, it was largely clerical and conservative: study of Jortin in context challenges the hegemony of the Radical Enlightenment thesis that is rapidly becoming an interpretative orthodoxy.

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6

White, Richard. "Tours of Hell. An Apocalyptic Form in Jewish and Christian Literature." Journal of Jewish Studies 37, no. 1 (April 1, 1986): 120–23. http://dx.doi.org/10.18647/1269/jjs-1986.

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7

de Lange, Nicholas. "The Reception of Septuagint Words in Jewish-Hellenistic and Christian Literature." Journal of Jewish Studies 65, no. 2 (October 1, 2014): 410–11. http://dx.doi.org/10.18647/3192/jjs-2014.

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8

Gooder, Paula. "Matthew's Christian—Jewish Community." Journal of Jewish Studies 47, no. 1 (April 1, 1996): 156–57. http://dx.doi.org/10.18647/1866/jjs-1996.

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9

Wong, Diana, and Ik Tien Ngu. "A “Double Alienation”." Asian Journal of Social Science 42, no. 3-4 (2014): 262–90. http://dx.doi.org/10.1163/15685314-04203004.

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Scholarship on Christianity in Malaysia has been dominated by denominational church history, as well as the study of urban, middle-class and English-speaking church congregations in the post-Independence period. In focusing on the vernacular Chinese Protestant church in Malaysia, and one of its most prominent para-church organisations, called The Bridge, this paper draws attention to the variegated histories of Christian conversion and dissemination in Malaysia, and the various modes and meanings of Christian identity as incorporated into different local communities and cultures. The history of the Chinese Protestant church suggested in the first part of the paper takes as its point of departure the distinction between mission and migrant churches, the latter being the origin of the vernacular Chinese churches in Malaysia. The second part of the paper traces the emergence of a Chinese para-church lay organisation called The Bridge, and the Chinese Christian intellectuals behind it, in their mission to engage the larger Chinese and national public through literary publications and other media outreach activities. In so doing, these Chinese Christian intellectuals also drew on the resources of an East Asian and overseas Chinese Christian network, while searching for their destiny as Chinese Christians in the national context of Malaysia. By pointing to the importance of regional, Chinese-language Christian networks, and the complexity of vernacular Christian subjectivity, the paper hopes to fill a gap in the existing literature on Christianity in Malaysia, as well as make a contribution to on-going debates on issues of localisation, globalisation and authenticity in global Christianity.

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10

Hawk, Brandon W. "History of the Study of Apocrypha in Early Medieval England." Bulletin for the Study of Religion 48, no. 3-4 (June 4, 2020): 13–26. http://dx.doi.org/10.1558/bsor.37171.

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Literature written in England between about 500 and 1100 CE attests to a wide range of traditions, although it is clear that Christian sources were the most influential. Biblical apocrypha feature prominently across this corpus of literature, as early English authors clearly relied on a range of extra-biblical texts and traditions related to works under the umbrella of what have been called “Old Testament Pseudepigrapha” and “New Testament/Christian Apocrypha." While scholars of pseudepigrapha and apocrypha have long trained their eyes upon literature from the first few centuries of early Judaism and early Christianity, the medieval period has much to offer. This article presents a survey of significant developments and key threads in the history of scholarship on apocrypha in early medieval England. My purpose is not to offer a comprehensive bibliography, but to highlight major studies that have focused on the transmission of specific apocrypha, contributed to knowledge about medieval uses of apocrypha, and shaped the field from the nineteenth century up to the present. Bringing together major publications on the subject presents a striking picture of the state of the field as well as future directions.

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Britton (book author), Dennis Austin, and Brandon Alakas (review author). "Becoming Christian: Race, Reformation, and Early Modern English Romance." Renaissance and Reformation 39, no. 3 (January 14, 2017): 167–69. http://dx.doi.org/10.33137/rr.v39i3.27727.

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Schuller, Eileen M. "Jewish and Christian Liturgy and Worship: New Insights into its History and Interaction." Journal of Jewish Studies 61, no. 2 (October 1, 2010): 359–60. http://dx.doi.org/10.18647/2994/jjs-2010.

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13

Stone, Linda. "The Cambridge History of Judaism, Volume 6: The Middle Ages: The Christian World." Journal of Jewish Studies 71, no. 2 (October 1, 2020): 451–54. http://dx.doi.org/10.18647/3474/jjs-2020.

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14

Cooper, Helen. "C.S. Lewis as Medievalist." Linguaculture 2014, no. 2 (December 1, 2014): 45–56. http://dx.doi.org/10.1515/lincu-2015-0022.

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Abstract C.S. Lewis’s life as an academic was concerned with the teaching of medieval and Renaissance literature, though both his lectures and his publications also incorporated his extensive knowledge of Greek and Latin classics. He argued that the cultural and intellectual history of Europe was divided into three main periods, the pre-Christian, the Christian and the post-Christian, which he treated as a matter of historical understanding and with no aim at proselytization: a position that none the less aroused some opposition following his inaugural lecture as professor at Cambridge. Ever since his childhood, his interest in the Middle Ages had been an imaginative rather than a purely scholarly one, and his main concern was to inculcate a sense of the beauty of that pre-modern thought world and its value-a concern that set him apart from the other schools of English language and literature dominant in his lifetime.

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15

Kochan, Lionel. "The Jews in Christian Europe 1400-1700." Journal of Jewish Studies 40, no. 2 (October 1, 1989): 258–59. http://dx.doi.org/10.18647/1490/jjs-1989.

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16

Williamson, H. G. M. "Restoration: Old Testament, Jewish, and Christian Perspectives." Journal of Jewish Studies 55, no. 2 (October 1, 2004): 361–63. http://dx.doi.org/10.18647/2560/jjs-2004.

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17

Weinhouse, Linda. "Faith and Fantasy: the Texts of the Jews." Medieval Encounters 5, no. 3 (1999): 391–408. http://dx.doi.org/10.1163/157006799x00169.

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AbstractIn the mystery plays, in the Miracles of the Virgin, and in the work of Chaucer, Marlowe, and Shakespeare, Jews are seen in light of Christian teachings which depicted them as corporeal, often depraved, beings unwilling to accept the spiritual truths embodied in Christ. This paper analyzes the lamentations/kinot written by Hebrew liturgical poets to mourn the Jewish victims of the crusaders who, on their way to fight the Muslim infidels, decided to rid themselves of the Jewish infidels in their midst. When the images that the Jews used to describe themselves and their enemies in these poems are juxtaposed alongside the images of the Jews in one salient example of anti-Semitism in early English literature, Chaucer's Prioress's Tale, a picture of the theological and spiritual battle between medieval Jews and Christians, underlying the literary works produced by poets of both faiths, emerges. In addition, an analysis of these Kinot introduces a voice long ignored in English studies, that of the Jews, who were not merely convenient images of the adversary, but living beings who had their own understanding of themselves, far different from that of their Christian neighbors, and of the faith for which they were willing to renounce their lives.

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Lavezzo, Kathy. "The Minster and the Privy: Rereading The Prioress's Tale." PMLA/Publications of the Modern Language Association of America 126, no. 2 (March 2011): 363–82. http://dx.doi.org/10.1632/pmla.2011.126.2.363.

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Introduced at the start of The Prioress's Tale but then dropped as an overt topic, usury nevertheless informs that anti-Semitic text. This essay situates Chaucer's narrative in the complex and contradictory history of medieval lending as a theory and a practice. I stress the architectural ironies of usury in the tale and in medieval English history. The tale demonizes Jewish usurers by associating them with the most abject of built environments, the latrine, and celebrates Christians through their links to the exalted space of the church. But, in a move that reflects the flow of capital throughout Christian society, the tale ultimately undermines the opposition of church and pit. Analyzed not as fixed entities but as contingent, fluid spaces joined through the usurious infrastructure of the tale, the minster and the privy suggest a materialist critique of efforts to conceive of a purely religious space.

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19

van Henten, Jan Willem. "Studies in Jewish and Christian History: A New Edition in English Including The God of the Maccabees." Journal for the Study of Judaism 40, no. 3 (2009): 368. http://dx.doi.org/10.1163/157006309x443549.

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20

Carlebach, Elisheva. "Dean Phillip Bell. Sacred Communities: Jewish and Christian Identities in Fifteenth-Century Germany. Studies in Central European Histories. Leiden: Brill, 2001. xii, 301 pp." AJS Review 29, no. 1 (April 2005): 173–75. http://dx.doi.org/10.1017/s0364009405280091.

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German Jewish communities underwent momentous changes in status, composition, and character during the fifteenth century, yet apart from its intellectual legacy, this period has merited scant attention from historians. Even contemporaries viewed the post-plague German communities as a diminished and spent shadow of their vital medieval Ashkenazic predecessors, and historiography has maintained this perception. Scholars characterized the period as one of intellectual decline, population shrinkage and expulsion from the remaining cities that had not destroyed or expelled their Jewish communities during the bubonic plague depredations. Despite the real devastation caused by the fourteenth-century chaos, much vibrant life remained within German Jewish communities. Little has been written, particularly in English, concerning the reasons for subsequent Christian resistance to the presence of Jews and the effects of new Christian conceptions of their own communities on Jewish self-perception. Bell's book intends to fill this gap. Neither a social history, nor an intellectual history of fifteenth-century Germans and Jews, it is a pioneering attempt to track the changing definitions of Jewish and Christian identity in the fifteenth century. It is an ambitious enterprise.

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21

Syrén, Roger. "Targum Isaiah 52:13-53:12 and Christian Interpretation." Journal of Jewish Studies 40, no. 2 (October 1, 1989): 201–12. http://dx.doi.org/10.18647/1473/jjs-1989.

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22

Emanuel, Simcha. "Chronology and eschatology: a Jewish–Christian debate, France 1100." Journal of Jewish Studies 64, no. 2 (October 1, 2013): 264–82. http://dx.doi.org/10.18647/3140/jjs-2013.

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23

Fischer, Lars. "Is there a Judeo-Christian Tradition? A European Perspective." Journal of Jewish Studies 68, no. 2 (October 1, 2017): 413–17. http://dx.doi.org/10.18647/3337/jjs-2017.

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24

Olszowy-Schlanger, Judith. "A School of Christian Hebraists in Thirteenth-Century England: A Unique Hebrew-Latin-French and English Dictionary and its Sources." European Journal of Jewish Studies 1, no. 2 (2007): 249–77. http://dx.doi.org/10.1163/187247107783876257.

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AbstractThis paper is a preliminary presentation of a unique Hebrew-Latin-Old French dictionary written by Christian scholars in 13th century England, to appear shortly in print. The authors of this exceptional work did not follow the patristic tradition of Christian Hebraism and did not focus on anti-Jewish polemics, but rather turned to Jewish Rabbinic and Medieval sources, such as commentaries of Rachi, the lexicon of Solomon ibn Parhon or Alpha Beta de-Ben Sira for their understanding of the Hebrew text of the Bible. Following the grammatical approach of the classical Spanish school of Hebrew grammar, this dictionary is a real 'philological' work. It stems from a Christian tradition of the use of the Hebrew Bible for correcting the Vulgate as represented by the bilingual Hebrew-Latin Bible manuscripts produced and studied in England in the late 12th and 13th centuries.

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25

Lasker, Daniel J. "The Jewish—Christian Controversy from the Earliest Times to 1789." Journal of Jewish Studies 48, no. 1 (April 1, 1997): 163–65. http://dx.doi.org/10.18647/1962/jjs-1997.

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Zetterholm, Karin Hedner. "Isaac and Jesus: a Rabbinic reappropriation of a ‘Christian’ motif?" Journal of Jewish Studies 67, no. 1 (April 1, 2016): 102–20. http://dx.doi.org/10.18647/3261/jjs-2016.

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27

Russell, Jesse. "The Rudeness and Reverence of Geoffrey Hill’s Mariology." Literature and Theology 34, no. 2 (October 21, 2019): 150–65. http://dx.doi.org/10.1093/litthe/frz039.

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Abstract Due to his seemingly reactionary politics and theology, the recently deceased English lyricist Geoffrey Hill has courted controversy throughout his life. However, while Hill’s work is replete with qualified nostalgia for premodern British history, and he does treat a number of Christian themes in his work, the great British poet defies easy categorisation. Moreover, drawing from the theology of Simone Weil, Rowan Williams, and others, Hill’s work is saturated with a profound awareness of the fallen state of human nature. One of the most profound tropes Hill uses as a representative of what could be called Original Sin is the image of the Blessed Virgin Mary. As a tormented believer and a poet very aware of the fallenness of the world, Hill’s depiction of Mary reveals that Hill is a Christian poet who does not fall into ready categories.

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Serdechnaia, Vera. "William Blake and F. M. Dostoevsky: a History of Comparison." Dostoevsky and world culture. Philological journal, no. 3 (2020): 158–68. http://dx.doi.org/10.22455/2619-0311-2020-3-158-168.

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The article is devoted to the history of comparing the works of William Blake and Fyodor Dostoevsky. The author starts with the lectures of Andre Gide in the 1920s, in which he used quotes from Blake’s Marriage of Heaven and Hell to clarify Dostoevsky. Gide believed that both authors were united by the devil theme and the fascination with evil and started the tradition of comparing Blake with Dostoevsky and Nietzsche, reflected in the works of Jean Wahl and Georges Bataille. American scholar Melvin Rader united Blake and Dostoevsky in rethinking the structure of the Christian Trinity and the image of the demiurge. Colin Wilson also compared Blake, Dostoevsky, and Nietzsche in their attitude to Christianity, confirming the tradition of attributing Blake to the literature of modernism. Czesław Miłosz in the 1970s unites Blake and Dostoevsky as visionaries at the end of the Christian stage of history: both of them passionately note the terrifying fall of mankind into the abyss of the material world and the inability to survive there in its former guise. The Swedish-English researcher D. Gustafsson in his articles of the 2010s defended the idea of an inner unity between the writings of Blake and Dostoevsky: the fiery Orc of Blake has the same nature as the young revolutionaries of Dostoevsky, and goes the same way from rebel to tyrant. In the opera of Alexander Belousov in Stanislavsky Electrotheatre in Moscow, “The Book of Seraphim” (2020), Dostoyevsky’s Stavrogin and Blake's Thel are combined. The director interprets the desire of Thel and Stavrogin to get out of innocence into experience, and the dance of Stavrogin with Thel-Matryosha is not an act of violence, but an act of young passion. Thus, the English romanticist Blake and the Russian realist Dostoevsky have a serious and interesting history of comparison.

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Abulafia, Anna Sapir. "Intricate Interfaith Networks in the Middle Ages: Quotidian Jewish–Christian Contacts." Journal of Jewish Studies 69, no. 1 (April 1, 2018): 198–200. http://dx.doi.org/10.18647/3363/jjs-2018.

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Szmeskó, Gábor. "The History of the Poetic Mind of János Pilinszky." Hungarian Cultural Studies 13 (July 30, 2020): 98–110. http://dx.doi.org/10.5195/ahea.2020.390.

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One of the most important poets of postwar Hungarian literature, János Pilinszky’s (1921-1981) poetry represents the problems of connecting with the Other, the imprints of Second World War trauma and the struggle with God’s distance and silence. Although, unlike the case of most of his contemporaries in Eastern bloc Hungary, his poetry has been translated into several languages, he is hardly known in English-speaking countries. The metaphysically accented lyrical worldview and creator-centered aesthetics—which shows parallels with the Christian poetry of Michael Edwards—of this Hungarian poet are difficult to link or to bring into discourse. On the occasion of the most recent publication (Pilinszky 2019) of Pilinszky’s non-literary publications which are practically unknown to non-Hungarian scholars, I attempt to outline the major attributes of Pilinszky’s poetry and aesthetics in order to highlight—with a mystical approach in mind—the intertwining presence of said lyre and aesthetics in his poem, In memoriam F. M. Dosztojevszkij [‘In Memoriam F. M. Dostoevsky’].

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Scheinberg, Cynthia. "INTRODUCTION: RE-MAPPING ANGLO-JEWISH LITERARY HISTORY." Victorian Literature and Culture 27, no. 1 (March 1999): 115–24. http://dx.doi.org/10.1017/s1060150399271069.

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[I]t is not enough to make the Jew respected, but to have JUDAISM rightly reverenced; and to do this, there must be a JEWISH LITERATURE, or the Jewish people will not advance one step. — Grace Aguilar, The Jewish Faith (1846)THE ESSAYS COLLECTED in this issue of Victorian Literature and Culture seek to introduce Victorianists to some of the many Anglo-Jewish writers of nineteenth-century England. What differentiates this moment in Anglo-Jewish scholarship from most previous considerations is that we do not purport to fill a falsely constructed “void” of Anglo-Jewish literary silence; on the contrary, this collection seeks to amplify the fullness of nineteenth century Anglo-Jewish literary life. In 1846, Grace Aguilar, the important Anglo-Jewish writer and theologian, called out for the production of a “Jewish literature” that would aid the “right reverence[e] of Judaism,” and “advance” the Jewish people in Victorian England. All too aware of the way exclusion from Hebrew literary and religious texts often precipitated assimilation, conversion, and more generalized alienation from Jewish religious life, Aguilar sought new tools to combat Jewish religious apathy. Detailing the subtle conversionary and theological assumptions that so-called secular — yet clearly Christian — literature often performed, Aguilar reasoned that a Jewish literature could provide Jewish readers — and especially Jewish women — with literary pleasure and a simultaneous sense of Jewish values and ethics; likewise, such a literature could recast the generally negative images of Jewish people and Judaism which pervade the long history of English literature.1 With her emphasis on a Jewish literature, then, Aguilar sought to claim the cultural and ideological power literature held in Victorian England for specifically Jewish uses. Significantly, Aguilar’s tone in the statement above suggests that she saw no such Jewish literature in past moments of Anglo-Jewish history; Aguilar’s intensive production of such a literature in a variety of genres was her own response to this desire for Jewish literature.

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de Lange, Nicholas. "Eusebius of Caesarea's Commentary on Isaiah: Christian Exegesisin the Age of Constantine." Journal of Jewish Studies 51, no. 1 (April 1, 2000): 164–65. http://dx.doi.org/10.18647/2262/jjs-2000.

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Newsom, Carol A. "The Heavenly Book Motif in Judeo-Christian Apocalypses, 200 BCE-200 CE." Journal of Jewish Studies 63, no. 2 (October 1, 2012): 361–63. http://dx.doi.org/10.18647/3100/jjs-2012.

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Lehmhaus, Lennart. "Sexuality in the Babylonian Talmud: Christian and Sasanian Contexts in Late Antiquity." Journal of Jewish Studies 69, no. 2 (October 1, 2018): 422–26. http://dx.doi.org/10.18647/3387/jjs-2018.

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Schumann, Daniel. "Seeking Out the Land: Land of Israel Traditions in Ancient Jewish, Christian and Samaritan Literature (200 BCE–400 CE)." Journal of Jewish Studies 71, no. 2 (October 1, 2020): 443–46. http://dx.doi.org/10.18647/3472/jjs-2020.

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Fromherz, Allen. "A Vertical Sea: North Africa and the Medieval Mediterranean." Review of Middle East Studies 46, no. 1 (2012): 64–71. http://dx.doi.org/10.1017/s2151348100003001.

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An extraordinary letter was discovered in a neglected pile of medieval diplomatic correspondence in the Vatican Libraries: a letter from Al-Murtada the Almohad, Muslim Caliph in Marrakech to Pope Innocent IV (1243–1254). The letter, written in finest official calligraphy, proposes an alliance between the Caliph and the Vicar of Christ, the leader of an institution that had called for organized crusades against the Islamic world. While the history of Pope Innocent IV’s contacts with the Muslim rulers of Marrakech remains obscure, the sources indicate that Pope Innocent IV sent envoys south to Marrakech. One of these envoys was Lope d’Ayn. Lope became Bishop of Marrakech, shepherd of a flock of paid Christian mercenaries who were sent to Marrakech by that sometime leader of the reconquista, Ferdinand III of Castile, in a deal he had struck with the Almohads. Although they now had Christians fighting for them and cathedral bells competing with the call to prayer, the Almohads were powerful agitators of jihad against the Christians only decades before. Scholars know only a little about Lope d’Ayn’s story or the historical context of this letter between Caliph Murtada and the Pope. Although very recent research is encouraging, there is a great deal to know about the history of the mercenaries of Marrakech or the interactions between Jews, Muslims and Christians that occurred in early thirteenth century Marrakech. The neglect of Lope d’Ayn and the contacts between the Papacy and the Almohads is only one example of a much wider neglect of North Africa contacts with Europe in the secondary literature in English. While scholarship in English has focused on correspondence, commerce and travel from West to East, between Europe, the Levant and Egypt, there were also important cultural bridges being crossed between North and South, between North Africa and Europe in the Medieval Western Mediterranean.

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Lieu, Judith. "Jewish Law in Gentile Churches: Halakah and the Beginning of Christian Public Ethics." Journal of Jewish Studies 54, no. 1 (April 1, 2003): 165–67. http://dx.doi.org/10.18647/2477/jjs-2003.

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Girón-Negrón, Luis M. "“Your Dove-Eyes Among Your Hairlocks:” Language and Authority in Fray Luis De León's Respuesta Que Desde Su Prisón da a sus Émulos*." Renaissance Quarterly 54, no. 4-Part1 (2001): 1197–250. http://dx.doi.org/10.2307/1261971.

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This essay examines a 16th-century classic of Spanish humanist apologetics: the extant portion of fray Luis de Ledn 's defense of his Spanish translation of the Song of Songs against the Inquisition. The analysis highlights a Christian hebraist's contribution to contemporary debates on the applicability of humanist philology to biblical scholarship. An English translation of fray Luis’ famous respuesta accompanies the article.

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de Lange, Nicholas. "The Dream of the Poem. Hebrew Poetry from Muslim and Christian Spain, 950-1492." Journal of Jewish Studies 59, no. 2 (October 1, 2008): 353–54. http://dx.doi.org/10.18647/2824/jjs-2008.

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Selleri, Vincenzo. "Farene dui: The separation of the Jewish and Christian universitates in fifteenth-century Apulia." Journal of Jewish Studies 70, no. 1 (April 1, 2019): 83–109. http://dx.doi.org/10.18647/3398/jjs-2019.

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Hezser, Catherine. "Jewish–Christian Dialogues on Scripture in Late Antiquity: Heretical Narratives of the Babylonian Talmud." Journal of Jewish Studies 71, no. 2 (October 1, 2020): 440–43. http://dx.doi.org/10.18647/3471/jjs-2020.

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Megna, Paul. "Better Living through Dread: Medieval Ascetics, Modern Philosophers, and the Long History of Existential Anxiety." Publications of the Modern Language Association of America 130, no. 5 (October 2015): 1285–301. http://dx.doi.org/10.1632/pmla.2015.130.5.1285.

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Intellectual historians often credit S⊘ren Kierkegaard as existential anxiety's prime mover. Arguing against this popular sentiment, this essay reads Kierkegaard not as the ex nihilo inventor of existential anxiety but as a modern practitioner of a deep-historical, dread-based asceticism. Examining a wide range of Middle English devotional literature alongside some canonical works of modern existentialism, it argues that Kierkegaard and the existentialists who followed him participated in a Judeo-Christian tradition of dread-based asceticism, the popularity of which had dwindled since the Middle Ages but never vanished. Following medieval ascetics, modern philosophers like Kierkegaard, Martin Heidegger, and Jean-Paul Sartre cultivated and analyzed anxiety in an effort to embody authenticity. By considering premodern ascetics early existentialists and modern existentialists latter-day ascetics, the essay sees the long history of existential anxiety as an ascetic tradition built around the ethical goal of living better through dread.

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Anderson, Earl R. "The uncarpentered world of Old English poetry." Anglo-Saxon England 20 (December 1991): 65–80. http://dx.doi.org/10.1017/s0263675100001757.

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Cultural archaism is often thought of as a natural concomitant of oral tradition, and by extension, of a literature that is influenced by oral tradition. In the case of Old English poetry, archaism might include residual pagan religious beliefs and practices, such as the funeral rites inBeowulfor the use of runes for sortilege, and certain outmoded aspects of social organization such as the idea of a state dependent upon thecomitatusfor military security. An example often cited is the adaptation of heroic terminology and detail to Christian topics. The compositional method in Cædmon's ‘Hymn’, for instance, is regarded by many scholars as an adaptation of panegyric epithets to the praise of God, although N. F. Blake has noted that heroic epithets in the poem could have derived their inspiration from the psalms. InThe Dream of the Rood, the image of Christ mounting the Cross as a warrior leaping to battle has been regarded variously as evidence of an artistic limitation imposed by oral tradition, or as a learned metaphor pointing to the divine and human nature of Christ and to the crucifixion as a conflict between Christ and the devil. The martyrdom of the apostles is represented as military conflict in Cynewulf'sFates of the Apostles, Christ and his apostles as king andcomitatusin Cynewulf'sAscension, and temptation by devils as a military attack inGuthlac A; these illustrate a point made by A.B. Lord concerning the nature of conservatism in oral tradition: ‘tradition is not a thing of the past but a living and dynamic process which began in the past [and] flourishes in the present’.

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Ferozan, Nilab. "Goodblatt, Chanita. Jewish and Christian Voices in English Reformation Biblical Drama: Enacting Family and Monarch." Renaissance and Reformation 41, no. 4 (2018): 237. http://dx.doi.org/10.7202/1061941ar.

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Ledger-Lomas, Michael. "Missionaries, Converts, and Rabbis: The Evangelical Missionary Alexander McCaul and Jewish-Christian Debate in the Nineteenth Century." Journal of Jewish Studies 72, no. 1 (April 1, 2021): 217–20. http://dx.doi.org/10.18647/3496/jjs-2021.

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Hamlin, Hannibal. "Psalm Culture in the English Renaissance: Readings of Psalm 137 by Shakespeare, Spenser, Milton, and Others." Renaissance Quarterly 55, no. 1 (2002): 224–57. http://dx.doi.org/10.2307/1512536.

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Psalm 137, “By the Waters of Babylon we sat down and wept, “ one of the most widely known biblical texts in Renaissance England, provided consolation for spiritual and political exiles, as well as giving Shakespeare, Spenser, and Milton language in which to express such alienation — language especially powerful for poets, since the psalm troped alienation as the inability to sing. The Psalm's closing cry for vengeance, seen as un-Christian by some, was used as a call to arms by polemicists on both sides of the English Civil War. This study examines a range of translations, paraphrases, commentaries, sermons, and literary allusions that together reconstruct a biblical text as it was interpreted by its Renaissance readers.

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Katz, Sara. "Islamic Prestige, Piety and Debate in Early Lagosian Newspapers, 1920s–40s." Islamic Africa 10, no. 1-2 (June 12, 2019): 27–74. http://dx.doi.org/10.1163/21540993-01001002.

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This article discusses the debates about Islam and Muslim behavior in colonial Lagosian newspapers from the 1920s to the 1940s. It argues that the content of debates about Islam varied depending on the language in which they took place: while Islamic debates in English advocated reforming both Islam and Muslim behavior through practices that reflected British and Christian missionary values and aesthetics, Yoruba-language discourses centered on the moral obligations of the individual to the wider community.

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Roos, Henriette. "The sins of the fathers: The missionary in some modern English novels about the Congo." Tydskrif vir Letterkunde 46, no. 1 (November 8, 2017): 58–78. http://dx.doi.org/10.17159/2309-9070/tvl.v.46i1.3464.

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This essay offers a discussion of some novels written in English in which the (Belgian) Congo forms the historical background to the fictional world, and that were published after that country became independent. Works by internationally well-known authors like Graham Greene (A Burnt-out Case, 1961) Barbara Kingsolver (The Poisonwood Bible, 1998), Robert Edric (The Book of the Heathen, 2000) and John le Carré (The Mission Song, 2006), fall under the spotlight, though references are also made to other and earlier relevant works. The texts represent different eras in a history of just more than a hundred years and all of these narratives relate, in a direct or implied manner, the nature and impact of a Christian missionary presence. Whilst genre, story line and narrative tone differ considerably in the individual books, the reader is exposed to a remarkable analogous range of subject matter and theme: amongst others the disappointments of the missionary ideal, the corruptive power of authority and the subservient part played by the female devotees. The plight of the Congo is narrated from a postcolonial point of view, though the story lines indicate that this vast country has always been, and still is, at the mercy of colonial exploitation, in which the missionary set-up played a crucial part. The novels also display a remarkable intertextual relationship through recurring motifs, titles, images and names and thus contribute to that body of work forming a tradition of (English language) Congo literature.

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Conner, Patrick W. "A Thesaurus of Old English, 1: Introduction and Thesaurus; 2: Index.Jane Roberts , Christian Kay , Lynne Grundy." Speculum 73, no. 3 (July 1998): 887–89. http://dx.doi.org/10.2307/2887551.

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Bockmuehl, Markus. "Jews and Christians in the First and Second Centuries: How to Write Their History." Journal of Jewish Studies 67, no. 1 (April 1, 2016): 192–96. http://dx.doi.org/10.18647/3269/jjs-2016.

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