Un livre qui fera date. Faits religieux et manuels d'histoire. The fruit of a sustained and close collaboration between historians, linguists and jurists workin What are the similarities and differences, from the point of view of the law, between the indigenous religious minority and the foreigner?
What specific treatments and procedures in the courtroom were reserved for plaintiffs, defendants or witnesses belonging to religious minorities?
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What role did the law play in the segregation of religious groups? In limiting, combating, or on the contrary justifying violence against them? Through these questions, and through the innovative comparative method applied to them, this book offers a fresh new synthesis to these questions and a spur to new research.
The name of Bernhard Blumenkranz is well known to all those who study the history of European Jew Blumenkranz was born in Vienna in ; he left for Switzerland during the war and obtained a doctorate at the University of Basel on the portrayal of Jews in the works of Augustine. He subsequently moved to France where his numerous publications revived and renovated the field of Jewish studies. Ritus infidelium. Si los especialistas de la historia de las ideas y de la historia social se han interesa This volume shows through the use of legal sources that law was used to try to erect boundaries b Yet the theoretical hierarchies between faithful and infidel were constantly brought into question in the daily interactions between men and women of different faiths in streets, markets, bath-houses, law courts, etc.
The twelve essays in this volume explore these tensions and attempts to resolve them. These contributions show that law was used to try to erect boundaries between communities in order to regulate or restrict interaction between the faithful and the non-faithful—and at the same time how these boundaries were repeatedly transgressed and negotiated.
These essays explore also the possibilities and the limits of the use of legal sources for the social historian.
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Wasserstein II. Possibilities and Limits - John Tolan. Religious minorities, integration and the State. Judaism, Christianity and Islam have coexisted in Europe for over years. The three monotheis The three monotheistic faiths differ in demography, in the moment of their arrival on the continent and in the unequal relations they maintain with power: Christianity was chosen by a large number of inhabitants and became — in spite of important differences according to place and time —a religion of state.
The organization of the continent into states and the divisions within Christianity often placed minorities in an unstable and at times painful situation.
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This partially explains the fight against "heresies", the wars of religions, the expulsion of Jews from several European kingdoms as well as the expulsion of Muslims from Sicily and the Iberian peninsula , the "Jewish question" in the 19th century up until the Holocaust. Since the 20th century, the debates concerning Islam and concerning public expression of religion are shaped in part by this past.
The 13 studies gathered in this volume explore the ways in which states have treated their religious minorities. The relation is by no means one-sided: on the contrary, state policies have created resistance, negotiation on the legal, political, and cultural fronts or compromise. Through these precise and original examples, we can see how the protagonists states, religious institutions, the elite, the faithful interact, try to convince or influence each other in order to transform practices, invent and implement common norms and grounds, all the while knowing the confessional dimension of "religious" majority and minority does not fully embrace the identity of each citizen in full.
Muhammad, Republican Revolutionary. Comparative remarks: a history of religious laws. Henri Ill, les juifs et les Cinq Ports. Entre horizons terrestres et marins.
Muhammad: an anticlerical hero of the European Enlightenment. Towards the end of , a letter arrived at the papal curia from the Franciscan minister and the The ecumenical councils and pontifical decrees had indeed established the rules in principle, but they had not imagined all the particular cases that these friars encountered in Tunis.
Raymond of Penyafort, confessor and penitentiary to Pope Gregory IX, explains that the pope gave his answer to each of these questions and that he, Raymond, wrote them down and sent them to the two friars.
Questions and answers are preserved in a text known as the Responsiones ad dubitabilia circa communicationem christianorum cum sarracenis, dated January 19th Each section contains first a question posed by the friars and then the pope's response, transmitted by Raymond. The questions concern the legality or not of a whole series of transactions with Muslims: from selling them nails to secretly baptizing their children.
This text offers us precious information on the Latin Christian community of Tunis, which is numerous and diverse.enter site
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There are merchants: Genoans, Pisans and "Spaniards" no doubt Catalans. There are clerics: Franciscans and Dominicans, of course, but also the priests from the maritime cities, associated with their funduqs. There are mercenaries, crusaders, converts to Islam, captives, slaves, even persons serving as pawn for loans. This article consists of an introduction to the text, a critical edition of the Latin text, and an English translation. A French Paradox? And conversely, And a large number of articles and books have been published by politicians, militants, and religious leaders: some of it polemical, but much of it nuanced and thoughtful.
A certain number of internal cleavages in this semi-open milieu are traced. The judges of Castres were intellectually active as authors of texts on laws or jurisdiction and as members of a local academy that had ties with the finest Parisian salons of the time.
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The judicial milieu of Castres was ready to be completely integrated, but the political development was adverse. It also must be noted that the magistrates of Castres never developed a strong identity as a corporation because of the denominational divide within the court, which was exacerbated on several occasions when the court was obliged to move.
The court was considered as temporary by the Crown and its Catholic members. In the end, the Protestant judges were forced to abjure or to quit the country and sell their office for a very low fee. It can contribute to a more precise understanding of the preconditions of tolerance and is as such very useful reading for anyone interested in the judicial elements of a resolution of actual inter-ethnic conflicts in the Balkans.
Sommaire - Document suivant. Auteur Martin Dinges Stuttgart, martin. Lenoir and J. Yvorel, eds. Federico Garza Carvajal: Vir.
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