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James Pereiro

Henry Edward Manning (1808–92) was involved in some of the most pressing social issues of his time, from the defence of workers and trade unionism to finding a solution for the dock strike and the education of the poor. English Catholic social conscience, as a whole and with some singular exceptions, was somewhat slow in following the leadership of the cardinal in some of these matters. This article studies a barely known aspect of Manning’s social activity: his involvement in the British response to the Russian pogroms of 1881–82 and in other contemporary Jewish issues.

Bulletin of the John Rylands Library
Hayyim Rothman

's Kingdom of God , the work reflects the influence of Don-Yahiya and in many ways constituted Heyn's theological response to the violence of his times. His earliest essays were written in response to the Beilis trials of 1913 (Zeitlin 1913 ); rather than demonstrating the absurdity of the blood libel from a strictly halakhic standpoint, he made the much bolder move of defining Judaism itself in terms of its abhorrence for ‘blood’ and its unmitigated respect for human life. These essays served to shape a systematic account of Jewish non-violence and anarcho

in No masters but God
Stephen K. Batalden

confessional state of the Russian Empire. Bible translation, blood libel: the Saratov Affair A second intersection of Jewish enlighteners with Russian biblical translation yielded even more dramatic results. This was the involvement of Russian translators of the Hebrew Bible, including notably Khvol'son himself, in a notorious anti-semitic case of blood libel, the Saratov Affair. In the Saratov Affair, key translators of the Russian Old Testament formulated an historic refutation of the blood libel charge, in the process challenging

in Chosen peoples
Abstract only
Ben Cohen and Eve Garrard

Jews – are the chosen people and that it is our safety and our children that matter; in sum, that ‘I wouldn’t care if we wiped them out’. I will not insist here on how this echoes the blood libel; it is enough that Churchill ascribes to the Jews, seeing themselves as chosen, murderous racist attitudes bordering on the genocidal. On the face of it, one would think, this is a clear candidate for antisemitic discourse. Churchill, however, disavowed that charge when it came from critics. She did so on the grounds of what one might call an innocent mind. No antisemitism

in The Norman Geras Reader
Marie Mulvey-Roberts

was published, the Vatican newspaper, L’Osservatore Romano , launched an attack against Jews as vampires thirsting for Christian blood and plotting to destroy Christianity. 15 The egregious Blood Libel, dating back to the twelfth century, accused Jews of murdering Gentiles, especially children. It was claimed that their blood was used for ritual purposes

in Dangerous bodies
Simha Goldin

rule, men were listed under the names of their fathers, however her son was known as Lumbard son of Licoricia. 10 Licoricia appeared in the historic arena as a moneylender in 1234, the year in which her first husband, Abraham of Canterbury, was accused of a blood libel and subsequently executed in Winchester. She had three children: Cok, Benedict and Lumbard. 11 In 1240 she married David of

in Jewish women in europe in the middle ages
Christina H. Lee

Francisco Andrada, the examples Quiñones provides are unrelated to the concept of male Jewish menstruation. According to Quiñones, the Jesuits Alfonso Salmerón and Jean de Lorin mention in their works that both Jewish males and females menstruate on Good Friday.36 Salmerón and Lorin do reinforce the stereotype that Jews suffer from physical ailments, such as increased bleedings, but they do not refer to them as menses and do not suggest that the bleedings are cyclical.37 Furthermore, when citing legendary cases of blood libels – the accusations that Jews murdered children

in The anxiety of sameness in early modern Spain
Simha Goldin

, 250, 275, 341–345; J. M. Rosenthal, ‘The Talmud on Trial: The Disputation at Paris in the Year 1240,’ Jewish Quarterly Review 47 (1956–57), pp. 58–76 and 145–169; C. Merchavia, The Church Versus Talmudic and Midrashic Literature 500–1248 [Hebrew], Jerusalem 1970, pp. 227–360; J. Shatzmiller, ‘Did Nicholas Donin Promulgate the Blood Libel?’ [Hebrew] Mehkarim 4 (1978), pp. 173–182; C. Merchavia ‘Did Nicholas Donin Instigate the Blood Libel?’ [Hebrew] Tarbiz 49 (1980), pp. 11–121; W. C. Jordan, The French Monarchy and the Jews: From Philip Augustus to the Last

in Apostasy and Jewish identity in High Middle Ages Northern Europe
Simha Goldin

were suspected of murder or of blood libels could save themselves from punishment if they converted to Christianity. So long as the overt Christian behavior was such, it was possible to portray the turning of Jews to the Christian world as based essentially upon violent coercion, and thereby mitigate the negative attitude towards Jews who voluntarily converted to the rival religion. From the beginning of the twelfth century onwards, the norm dictated by the educational process was one of opposition to forced conversion to Christianity to the point of death. In terms

in Apostasy and Jewish identity in High Middle Ages Northern Europe
Abstract only
Simha Goldin

) – the Jews attempt to kill a Christian, with the aim of inflicting a blow against Christianity and Christian values. Rigord enumerated most of the points brought up on the subject of the blood libel in the twelfth century: the connection with Satan, the secrecy, the maliciousness of an act perpetrated on the Christian holiday associated with the affliction of Jesus, the intention of harming a potential saint who could

in Jewish women in europe in the middle ages