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2022
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While inquisitorial control over Protestants, Jews and conversos, and even renegades and moriscos, has been thoroughly examined by many scholars, no studies of this kind have examined the representatives of the other half of Christianity, namely those believers coming from an Eastern background: Greek-, Arabic- or Slavic-speaking Orthodox, Armenians, Ethiopians and Copts, “Jacobites” and “Nestorians”, Maronites and others. The conference aims to fill this gap by bringing together orientalists and historians of various backgrounds, in order to examine the different ways in which Catholic ecclesiastical justice treated Eastern Christians in the early modern age. Special attention will be paid to the theological and canonical debates about the orthodoxy of the Eastern Christian tradition; the confessional surveillance of Eastern communities residing in territories under Catholic government; the answers of the Roman theologians to the questions posed by the missionaries working among ‘heretics and schismatics’; and the importance of the documents in oriental languages kept in the inquisitorial archives for the history of these communities. Our working hypothesis is that the comparison and confrontation with Eastern Christianity revealed some of the contradictions and unsolved problems of Tridentine Catholicism, while providing the Inquisition with a range of cultural tools and interpretative lenses that were then applied also in other contexts, especially in the framework of the missionary and theological controversies which shook the Catholic world after 1650.
PLEASE NOTE: This is a non-formatted accepted version of the article published in 2015 as "Enforcing Religious Repression in an Age of World Empires: Assessing the Global Reach of the Spanish and Portuguese Inquisitions", History: the Journal of the Historical Association, Volume 100, Issue 341, July 2015, pp. 331–353. This article has been archived in accordance with the Green Open Access policy of Wiley Author Services. See https://authorservices.wiley.com/author-resources/Journal-Authors/licensing-and-open-access/open-access/index.html To read the fully-formatted published article please proceed to https://onlinelibrary.wiley.com/doi/10.1111/1468-229X.12109/abstract This article highlights how the Spanish and Portuguese Inquisitions endeavoured to police religious orthodoxy on a global scale in an era without modern means of communication or personal identification. It examines how the inquisitors struggled to deal successfully with the high mobility of individuals who not only moved within the Spanish and Portuguese empires but also across political boundaries. The first section examines the means by which inquisitorial tribunals surmounted the challenge of geographical distance in their attempt to impose orthodoxy throughout the Iberian empires and ensure that individuals suspected of heresy could not seek to take advantage of the vastness of the Spanish and Portuguese empires to evade justice. The second section focuses on a single trial initiated in the Indian tribunal of Goa in the early seventeenth century and uses this case study to illustrate the manner in which the Inquisition was able to overcome the seemingly intractable obstacles of geographical and temporal distance, as well as jurisdictional boundaries, to establish the identity of a suspected heretic and prosecute him.
Reviews in Religion & Theology, 2008
How did the Church received Heretics in Orient during the 1st Millennium. A first historical-juridical study.
The article strives to contribute to the discussion about medieval development of thinking about “religion” by exploring selected Christian missionary accounts about non-Christians in Mongolian empire and India. The contact with religious plurality in these areas, together with missionary zeal, encouraged new ways of thinking about “religion”, which challenged the existing terminology concerning “religion” (terms lex, secta, fides, ritus). Analyses of missionary terminology and descriptions of various “religions” reveals a tendency to implicitly accept general comparability of Christianity with non-Christian traditions. Not in terms of truthfulness, however in terms of typology – Christianity comes to replace and upgrade previous ways of life. In this context the question of relationship between religious practice (religion as worship) and faith (religion as system of beliefs) becomes very important. The question of (non)reception of missionary thinking about “religion” within European audience is also briefly outlined.
Studies in Christian-Jewish Relations, 2014
The fruit of a sustained and close collaboration between historians, linguists and jurists working on the Christian, Muslim and Jewish societies of the Middle Ages, this book explores the theme of religious coexistence (and the problems it poses) from a resolutely comparative perspective. The authors concentrate on a key aspect of this coexistence: the legal status attributed to Jews and Muslims in Christendom and to dhimmīs in Islamic lands. 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? 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.
"Paola Tartakoff: Between Christian and Jew. Conversion and inquisition in the Crown of Aragon, 1250–1391 (The Middle Ages Series), Philadelphia (Pa.): University of Pennsylvania Press, 2012, X + 209 pp., 3 maps" in: Journal of Transcultural Medieval Studies Band3 (1-2/2016), pp. 336-339.
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Hierofanie, wierzenia, obrzędy … Kultura symboliczna w średniowieczu między pogaństwem a chrześcijaństwem, eds. S. Rosik, S. Jędrzejewska, K. Kollinger, Rzeszów 2018, pp. 159-186.
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