The war against heresy in medieval Europe

Moore, R. I.

doi:10.1111/j.1468-2281.2007.00453.x

Cited by 9 publications

(3 citation statements)

References 7 publications

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“… In France, this implicit agreement first appears to have been stated in 1198 when the Jews were readmitted into the Royal Domain by Philip Augustus (Moore, , p. 41). In England, where it was perhaps most fully developed, it followed the massacres of Jews in York and the establishment of the Exchequer of the Jewry in 1194 (Cramer, ; Stacey, ; Dobson, ; Brown and McCartney, ; Koyama, ). …”

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confidence: 97%

Jewish Persecutions and Weather Shocks: 1100–1800

Anderson

Johnson

Koyama

2016

The Economic Journal

135

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What factors caused the persecution of minorities in premodern Europe? Using panel data consisting of 1,366 persecutions of Jews from 936 European cities between 1100 and 1800, we test whether persecutions were more likely following colder growing seasons. A one standard deviation decrease in growing season temperature in the previous five-year period increased the probability of a persecution by between 1 and 1.5 percentage points (relative to a baseline of 2 %). This effect was strongest in weak states and with poor quality soil. The long-run decline in persecutions was partly attributable to greater market integration and state capacity.

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confidence: 97%

Jewish Persecutions and Weather Shocks: 1100–1800

Anderson

Johnson

Koyama

2016

The Economic Journal

135

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“…56 The De fide catholica is only one of a series of sources prominent among academic theologians of that period that employ the concept of heresy (and sometimes specifically the Manichee) as part of a theological discourse. The more prominent (and lengthier) of such sources include the Summa contra haereticos attributed to Prevostin of Cremona, and Alexander Nequam's Speculum speculationum.…”

Section: Resultsmentioning

confidence: 99%

Alan of Lille's Academic Concept of the Manichee

Chiu

2011

Journal of Religious History

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Academic texts of the twelfth century are regularly used by historians of medieval heresy for snippets of evidence on the "religion" of so-called heretical movements like the "Cathars." The difficulties of using such evidence in this way are apparent when reading these academic texts in full, and considering them in their context: the theological disputations of the first universities. I will elsewhere write more about how developments in theology during the twelfth century affected the way the intellectual leaders of the church understood popular religion; and how the idea of there being heretical movements and the idea of removing them by inquisition both had the same origins. In this article I introduce some of these ideas by looking closely at only one part of one such academic text: Book One of the De fide catholica, of Alan of Lille.Hilbert Chiu is an Associate

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“…Heretycy, podobnie jak mieszkający na Zachodzie wyznawcy judaizmu oraz nazywani "Grekami" wierni Kościoła konstantynopolitańskiego, byli dla Rudolfa Glabera burzycielami porządku religijnego (Rudolf, 2020;zob. też Bedos-Rezak, 1994;Moore, 2009;Flori, 1991;France, 2005;Gebhart, 1891;Siegel, 2006;Bakiera, 2020). Pisał o nich z niechęcią i pochwalał podejmowane przeciw nim działania (Rudolf, 2020).…”

Section: Introductionunclassified

Społeczeństwo gotowe do krucjaty?

Mruk

2023

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Historiarum libri quinque ab anno incarnationis DCCCC usque ad annum MXLIV by Radulphus Glaber sometimes is called a mirror on the roads of Europe around the year 1000. The author – a Burgundian Benedictine monk who spent a few years in the famous monastery of Cluny – presented a vivid description of Latin society in the first half of the 11th century. Glaber described religious enthusiasm, the pilgrimage movement, processes of social and economic transformation, the fear of Muslims, growing interest in the situation in the Holy Land, and other factors that laid the groundwork for the crusading movement. Fifty years after Glaber’s death, Pope Urban II made his famous appeal in Clermont, launching the era of the Crusades, which lasted for more than 200 years. The enthusiastic response of thousands of knights, priests and civilians suggests that European society was ready for a holy war to liberate Christ’s tomb and the Holy Land from the hands of the infidels. The concept of the Crusades must have been growing for decades before 1095. Historiarum libri quinque… is the best proof that Europeans were mentally prepared for the Crusades long before 1095.

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The war against heresy in medieval Europe

Cited by 9 publications

References 7 publications

Jewish Persecutions and Weather Shocks: 1100–1800

Jewish Persecutions and Weather Shocks: 1100–1800

Alan of Lille's Academic Concept of the Manichee

Społeczeństwo gotowe do krucjaty?

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