By Dr Ann Abulafia
The 12th century was once a interval of speedy swap in Europe. The highbrow panorama used to be being reworked via new entry to classical works via non-Christian resources. The Christian church was once as a result attempting to develop its keep an eye on over the priesthood and laity and in the church a dramatic non secular renewal was once happening. Christians and Jews within the Twelfth-Century Renaissance unearths the implications for the single ultimate non-Christian minority within the heartland of Europe: the Jews. Anna Abulafia probes the anti-Jewish polemics of students who used the recent principles to redefine the location of the Jews inside of Christian society. They argued that the Jews had a distinct skill for cause due to the fact that that they had now not reached the 'right' end - Christianity. They formulated a common build of humanity which coincided with common Christendom, from which the Jews have been excluded. Dr Abulafia indicates how the Jews' exclusion from this view of society contributed to their transforming into marginalization from the 12th century onwards. Christians and Jews within the Twelfth-Century Renaissance is critical examining for all scholars and academics of medieval historical past and theology, and for all people with an curiosity in Jewish historical past.
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Extra resources for Christians and Jews: In the Twelfth Century Renaissance
The curriculum that most of our scholars experienced in one way or another was that of the liberal arts. Classical in origin, it had already been revived in the ninth-century Carolingian reorganization of 25 THE TWELFTH-CENTURY RENAISSANCE education. The liberal arts were seven, with grammar, rhetoric and dialectic (or logic) forming the trivium and arithmetic, astronomy, music and geometry the quadrivium. The trivium was at the same time the foundation of the whole liberal arts course and its focal point, growing in content and scope as more and more texts became available.
What enabled them to do this was the study of classical texts and their growing interest in the powers of reason. The word ‘Christian’ keeps us aware of the fact that the framework of all this thinking about humanity remained a Christian one. As we have seen, reason did, after all, contain for them a spiritual dimension. How scholars tried to define the roles of faith and reason within their Christian humanism is the subject of the next chapter. The effects of that humanism, as it took shape in this period, on Christian attitudes to Jews is what much of this book is about.
In his whole work there is only one unambiguous reference to Muslims. 44 But the context of the passage does not even make it completely clear that Anselm was referring here exclusively to the Jews rather than the Roman soldiers, who nailed Jesus to the cross. The point of the passage is to close a possible gap in Anselm’s argument about the necessary efficacy of the Incarnation for the salvation of mankind.