Contesting Inter Religious Conversion In The Medieval World

The Mediterranean and its hinterlands were the scene of intensive and transformative contact between cultures in the Middle Ages. From the seventh to the seventeenth century, the three civilizations into which the region came to be divided geographically - the Islamic Khalifate, the Byzantine Empire, and the Latin West - were busily redefining themselves vis-�-vis one another. Interspersed throughout the region were communities of minorities, such as Christians in Muslim lands, Muslims in Christian lands, heterodoxical sects, pagans, and, of course, Jews. One of the most potent vectors of interaction and influence between these communities in the medieval world was inter-religious conversion: the process whereby groups or individuals formally embraced a new religion. The chapters of this book explore this dynamic: what did it mean to convert to Christianity in seventh-century Ireland? What did it mean to embrace Islam in tenth-century Egypt? Are the two phenomena comparable on a social, cultural, and legal level? The chapters of the book also ask what we are able to learn from our sources, which, at times, provide a very culturally-charged and specific conversion rhetoric. Taken as a whole, the compositions in this volume set out to argue that inter-religious conversion was a process that was recognizable and comparable throughout its geographical and chronological purview.

The Mediterranean and its hinterlands were the scene of intensive and transformative contact between cultures in the Middle Ages. From the seventh to the seventeenth century, the three civilizations into which the region came to be divided geographically – the Islamic Khalifate, the Byzantine Empire, and the Latin West – were busily redefining themselves vis-à-vis one another. Interspersed throughout the region were communities of minorities, such as Christians in Muslim lands, Muslims in Christian lands, heterodoxical sects, pagans, and, of course, Jews. One of the most potent vectors of interaction and influence between these communities in the medieval world was inter-religious conversion: the process whereby groups or individuals formally embraced a new religion. The chapters of this book explore this dynamic: what did it mean to convert to Christianity in seventh-century Ireland? What did it mean to embrace Islam in tenth-century Egypt? Are the two phenomena comparable on a social, cultural, and legal level? The chapters of the book also ask what we are able to learn from our sources, which, at times, provide a very culturally-charged and specific conversion rhetoric. Taken as a whole, the compositions in this volume set out to argue that inter-religious conversion was a process that was recognizable and comparable throughout its geographical and chronological purview.

This study offers new insights into early medieval Christianity, exploring how religious diversity and politics shaped post-Roman Europe.

"Because conversion gets to the question of how societal change occurs not merely in individuals but in groups, these essays make a valuable contribution to a topic that has generally been treated only in a narrow context. . . . The essays on women and conversion make an especially valuable contribution to the ongoing discussion of women's role in religion."--James M. Powell, Syracuse University "James Muldoon has clearly identified an important, neglected area in medieval studies. . . . Well written and informative. . . . Should pique the interest of future scholars."--Julian Wasserman, Loyola University of New Orleans Contributors describe the wide range of religious experiences characteristic of the conversion of Europe to Christianity in the Middle Ages. From St. Augustine, the model of personal experience, to the conversion of entire societies--like the Saxons in the eighth century or the Lithuanians in the thirteenth--to the role of women in conversion, they examine one of the most important aspects of the spiritual transformation of Europe during the Middle Ages. CONTENTS Introduction: The Conversion of Europe, by James Muldoon Conversion as Personal Experience 1. Augustine: Conversion by the Book, by Frederick H. Russell 2. Monastic Conversion: The Case of Margaret Ebner, by Leonard P. Hindsley O.P. Conversion, Christianization, Acculturation 3. "For Force Is Not of God?" Compulsion and Conversion from Yahweh to Charlemagne, by Lawrence G. Duggan 4. The Conversion of the Physical World: The Creation of a Christian Landscape, by John M. Howe Women in Conversion History 5. Gender and Conversion in the Merovingian Era, by Cordula Nolte 6. God and Man in Medieval Scandinavia: Writing--and Gendering--the Conversion, by Ruth Mazo Karras 7. Marriage and Conversion in Late Medieval Romance, by Jennifer R. Goodman Conversion on the Eastern Frontiers of Christendom 8. Bargaining for Baptism: Lithuanian Negotiations for Conversion, 1250-1358, by Rasa Mazeika 9. Conversion vs. Baptism? European Missionaries in Asia in the Thirteenth and Fourteenth Centuries, by James D. Ryan Jews, Muslims, and Christians as Converts 10. From Jew to Christian? Conversion and Perceptions of Immutability in Medieval Europe, by Jonathan M. Elukin 11. Multidirectional Conversion in the Frankish Levant, by Benjamin Z. Kedar James Muldoon is professor of history at Camden College of Rutgers University and author of The Americas in the Spanish World Order (1994).

A investigation into the thirteenth-century Norwich circumcision case and its meaning for Christians and Jews In 1230, Jews in the English city of Norwich were accused of having seized and circumcised a five-year-old Christian boy named Edward because they "wanted to make him a Jew." Contemporaneous accounts of the "Norwich circumcision case," as it came to be called, recast this episode as an attempted ritual murder. Contextualizing and analyzing accounts of this event and others, with special attention to the roles of children, Paola Tartakoff sheds new light on medieval Christian views of circumcision. She shows that Christian characterizations of Jews as sinister agents of Christian apostasy belonged to the same constellation of anti-Jewish libels as the notorious charge of ritual murder. Drawing on a wide variety of Jewish and Christian sources, Tartakoff investigates the elusive backstory of the Norwich circumcision case and exposes the thirteenth-century resurgence of Christian concerns about formal Christian conversion to Judaism. In the process, she elucidates little-known cases of movement out of Christianity and into Judaism, as well as Christian anxieties about the instability of religious identity. Conversion, Circumcision, and Ritual Murder in Medieval Europe recovers the complexity of medieval Jewish-Christian conversion and reveals the links between religious conversion and mounting Jewish-Christian tensions. At the same time, Tartakoff does not lose sight of the mystery surrounding the events that spurred the Norwich circumcision case, and she concludes the book by offering a solution of her own: Christians and Jews, she posits, understood these events in fundamentally irreconcilable ways, illustrating the chasm that separated Christians and Jews in a world in which some Christians and Jews knew each other intimately.

Why did non-Muslims convert to Islam during Muhammad's life and under his immediate successors? How did Muslim historians portray these conversions? Why did their portrayals differ significantly? To what extent were their portrayals influenced by their time of writing, religious inclinations, and political affiliations? These are the fundamental questions that drive this study. Relying on numerous works, including primary sources from over a hundred classical Muslim historians, Conversion to Islam is the first scholarly study to detect, trace, and analyze conversion themes in early Muslim historiography, emphasizing how classical Muslims remembered conversion, and how they valued and evaluated aspects of it. Ayman S. Ibrahim examines numerous early Muslim sources and wrestles with critical observations regarding the sources' reliability and unearths the hidden link between historical narratives and historians' religious sympathies and political agendas. This study leads readers through a complex body of literature, provides insights regarding historical context, and creates a vivid picture of conversion to Islam as early Muslim historians sought to depict it.

This edited collection examines different aspects of the experience and significance of childhood, youth and family relations in minority religious groups in north-west Europe in the late medieval, Reformation and post-Reformation era. It aims to take a comparative approach, including chapters on Protestant, Catholic and Jewish communities. The chapters are organised into themed sections, on 'Childhood, religious practice and minority status', 'Family and responses to persecution', and 'Religious division and the family: co-operation and conflict'. Contributors to the volume consider issues such as religious conversion, the impact of persecution on childhood and family life, emotion and affectivity, the role of childhood and memory, state intervention in children's religious upbringing, the impact of confessionally mixed marriages, persecution and co-existence. Some chapters focus on one confessional group, whilst others make comparisons between them.

A masterful narrative of the Middle Ages, when religion became a weapon for kings all over the world. From the schism between Rome and Constantinople to the rise of the T’ang Dynasty, from the birth of Muhammad to the crowning of Charlemagne, this erudite book tells the fascinating, often violent story of kings, generals, and the peoples they ruled. In her earlier work, The History of the Ancient World, Susan Wise Bauer wrote of the rise of kingship based on might. But in the years between the fourth and the twelfth centuries, rulers had to find new justification for their power, and they turned to divine truth or grace to justify political and military action. Right thus replaces might as the engine of empire. Not just Christianity and Islam but the religions of the Persians and the Germans, and even Buddhism, are pressed into the service of the state. This phenomenon—stretching from the Americas all the way to Japan—changes religion, but it also changes the state.