Kenneth Stow – författare

This narrative history surveying one thousand years of Jewish life integrates the Jewish experience into the context of the overall culture and society of medieval Europe. It presents a new picture of the interaction between Christians and Jews in this tumultuous era.Alienated Minority shows us what it meant to be a Jew in Europe in the Middle Ages. The story begins in the fifth century, when autonomous Jewish rule in Palestine came to a close, and when the papacy, led by Gregory the Great, established enduring principles regarding Christian policy toward Jews. Kenneth Stow examines the structures of self-government in the European Jewish community and the centrality of emerging concepts of representation. He studies economic enterprise, especially banking; constructs a clear image of the medieval Jewish family; and portrays in detail the very rich Jewish intellectual life.Analyzing policies of church and state in the Middle Ages, Stow argues that a firmly defined legal and constitutional position of the Jewish minority in the earlier period gave way to a legal status created expressly for Jews, who in the later period were seen as inimical to the common good. It was this special status that paved the way for the royal expulsions of Jews that began at the end of the thirteenth century.

A surprising history of interfaith collaboration in the Roman Ghetto, where for three centuries Jewish and Christian butchers worked together to provision the city despite the proscriptions of Church law.For Rome’s Jewish population, confined to a ghetto between 1555 and 1870, efforts to secure kosher meat were fraught with challenges. The city’s papal authorities viewed kashrut—the Jewish dietary laws—with suspicion, and it was widely believed that kosher meat would contaminate any Christian who consumed it. Supplying kosher provisions entailed circumventing canon law and the institutions that regulated the butchering and sale of meat throughout the city.Kenneth Stow finds that Jewish butchers collaborated extensively with their Christian counterparts to ensure a supply of kosher meat, regardless of the laws that prohibited such interactions. Jewish butchers sold nonkosher portions of slaughtered animals daily to Christians outside the ghetto, which in turn ensured the affordability of kosher meat. At the same time, Christian butchers also found it profitable to work with Jews, as this enabled them to sell good meat otherwise unavailable at attractive prices. These relationships could be warm and almost intimate, but they could also be rife with anger, deception, and even litigation. Nonetheless, without this close cooperation—and the willingness of authorities to turn a blind eye to it—meat-eating in the ghetto would have been nearly impossible. Only the rise of the secular state in the late nineteenth century brought fundamental change, putting an end to canon law and allowing the kosher meat market to flourish.A rich social history of food in early modern Rome, Feeding the Eternal City is also a compelling narrative of Jewish life and religious acculturation in the capital of Catholicism.

The theme uniting the essays reprinted here is the attitude of the medieval Church, and in particular the papacy, toward the Jewish population of Western Europe. Papal consistency, sometimes sorely tried, in observing the canons and the principles announced by St Paul - that Jews were to be a permanent, if disturbing, part of Christian life - helped balance the anxiety felt by members of the Church. Clerics especially feared what they called Jewish pollution. These themes are the focus of the studies in the first part of this volume. Those in the second part explore aspects of Jewish society and family life, as both were shaped by medieval realities.

Jewish Dogs is not a study of "anti-Semitism" or "anti-Judaism." Instead, this book argues that to anchor claims of supersession, Catholics have viewed Jews as metaphoric—and sometimes not so metaphoric—dogs. The dog has for millennia been the focus of impurity, and Catholicism fosters doctrines of physical purity that go hand in hand with those of ritual purity. The purity is that of the "one loaf" spoken of by Paul in Corinthians that is, at once, the Eucharist and the collective Christian Corpus, the body of the faithful. Paul views this "loaf" as physically corruptible, and as John Chrysostom said at the close of the fourth century, the greatest threat to the loaf's purity are the Jews. They are the dogs who wish to steal the bread that belongs exclusively to the children. Eventually, Jews were said to attack the "loaf" through ritual murder and attempts to defile the Host itself; the victim of ritual murder is identified with the Host, as is common in Catholic martyrdom. Pope Pius IX still spoke of Jewish dogs barking throughout the streets of Rome in 1871. Other Catholic clergy were dismayed. This book is thus as much a study of Catholic doctrinal history as it is a study of Jews.

The essays in this second volume by Kenneth Stow explore the fate of Jews living in Rome, directly under the eye of the Pope. Most Roman Jews were not immigrants; some had been there before the time of Christ. Nor were they cultural strangers. They spoke (Roman) Italian, ate and dressed as did other Romans, and their marital practices reflected Roman noble usage. Rome's Jews were called cives, but unequal ones, and to resolve this anomaly, Paul IV closed them within ghetto walls in 1555; the rest of Europe would resolve this crux in the late eighteenth century, through civil Emancipation. In its essence, the ghetto was a limbo, from which only conversion, promoted through "disciplining" par excellence, offered an exit. Nonetheless, though increasingly impoverished, Rome's Jews preserved culture and reinforced family life, even many women's rights. A system of consensual arbitration enabled a modicum of self-governance. Yet Rome's Jews also came to realize that they had been expelled into the ghetto: nostro ghet, a document of divorce, as they called it. There they would remain, segregated, so long as they remained Jews. Such are the themes that the author examines in these essays.

The theme uniting the essays reprinted here is the attitude of the medieval Church, and in particular the papacy, toward the Jewish population of Western Europe. Papal consistency, sometimes sorely tried, in observing the canons and the principles announced by St Paul - that Jews were to be a permanent, if disturbing, part of Christian life - helped balance the anxiety felt by members of the Church. Clerics especially feared what they called Jewish pollution. These themes are the focus of the studies in the first part of this volume. Those in the second part explore aspects of Jewish society and family life, as both were shaped by medieval realities.

The theme uniting the essays reprinted here is the attitude of the medieval Church, and in particular the papacy, toward the Jewish population of Western Europe. Papal consistency, sometimes sorely tried, in observing the canons and the principles announced by St Paul - that Jews were to be a permanent, if disturbing, part of Christian life - helped balance the anxiety felt by members of the Church. Clerics especially feared what they called Jewish pollution. These themes are the focus of the studies in the first part of this volume. Those in the second part explore aspects of Jewish society and family life, as both were shaped by medieval realities.

The theme uniting the essays reprinted here is the attitude of the medieval Church, and in particular the papacy, toward the Jewish population of Western Europe. Papal consistency, sometimes sorely tried, in observing the canons and the principles announced by St Paul - that Jews were to be a permanent, if disturbing, part of Christian life - helped balance the anxiety felt by members of the Church. Clerics especially feared what they called Jewish pollution. These themes are the focus of the studies in the first part of this volume. Those in the second part explore aspects of Jewish society and family life, as both were shaped by medieval realities.

The essays in this second volume by Kenneth Stow explore the fate of Jews living in Rome, directly under the eye of the Pope. Most Roman Jews were not immigrants; some had been there before the time of Christ. Nor were they cultural strangers. They spoke (Roman) Italian, ate and dressed as did other Romans, and their marital practices reflected Roman noble usage. Rome's Jews were called cives, but unequal ones, and to resolve this anomaly, Paul IV closed them within ghetto walls in 1555; the rest of Europe would resolve this crux in the late eighteenth century, through civil Emancipation. In its essence, the ghetto was a limbo, from which only conversion, promoted through "disciplining" par excellence, offered an exit. Nonetheless, though increasingly impoverished, Rome's Jews preserved culture and reinforced family life, even many women's rights. A system of consensual arbitration enabled a modicum of self-governance. Yet Rome's Jews also came to realize that they had been expelled into the ghetto: nostro ghet, a document of divorce, as they called it. There they would remain, segregated, so long as they remained Jews. Such are the themes that the author examines in these essays.

The essays in this second volume by Kenneth Stow explore the fate of Jews living in Rome, directly under the eye of the Pope. Most Roman Jews were not immigrants; some had been there before the time of Christ. Nor were they cultural strangers. They spoke (Roman) Italian, ate and dressed as did other Romans, and their marital practices reflected Roman noble usage. Rome''s Jews were called cives, but unequal ones, and to resolve this anomaly, Paul IV closed them within ghetto walls in 1555; the rest of Europe would resolve this crux in the late eighteenth century, through civil Emancipation. In its essence, the ghetto was a limbo, from which only conversion, promoted through "disciplining" par excellence, offered an exit. Nonetheless, though increasingly impoverished, Rome''s Jews preserved culture and reinforced family life, even many women''s rights. A system of consensual arbitration enabled a modicum of self-governance. Yet Rome''s Jews also came to realize that they had been expelled into the ghetto: nostro ghet, a document of divorce, as they called it. There they would remain, segregated, so long as they remained Jews. Such are the themes that the author examines in these essays.

The essays in this second volume by Kenneth Stow explore the fate of Jews living in Rome, directly under the eye of the Pope. Most Roman Jews were not immigrants; some had been there before the time of Christ. Nor were they cultural strangers. They spoke (Roman) Italian, ate and dressed as did other Romans, and their marital practices reflected Roman noble usage. Rome''s Jews were called cives, but unequal ones, and to resolve this anomaly, Paul IV closed them within ghetto walls in 1555; the rest of Europe would resolve this crux in the late eighteenth century, through civil Emancipation. In its essence, the ghetto was a limbo, from which only conversion, promoted through "disciplining" par excellence, offered an exit. Nonetheless, though increasingly impoverished, Rome''s Jews preserved culture and reinforced family life, even many women''s rights. A system of consensual arbitration enabled a modicum of self-governance. Yet Rome''s Jews also came to realize that they had been expelled into the ghetto: nostro ghet, a document of divorce, as they called it. There they would remain, segregated, so long as they remained Jews. Such are the themes that the author examines in these essays.