By Joan Young Gregg
Modern misogyny and antisemitism have their roots within the demonization of girls and Jews in medieval Christendom. In church paintings and mass preaching, the build of the satan as an outcast from heaven and the resource of all evil was once associated either to the perception of girls as sensual and malicious figures betraying man's soul on its hard trip to salvation and to the proposal of Jews as treacherous dissidents within the Christian panorama. those stereotypes, generally disseminated for over 300 years, persist at the present time.
The exemplum, or cautionary tale included into preachers' manuals and well known homilies, was once a huge mode of spiritual instructing for clerical and lay folks alike. Sermon narratives drawn from Hindu mythology, Arab storytelling, and secular folktales entertained all periods of medieval society whereas allotting theological and cultural guideline.
In Devils, girls, and Jews, the important style of the medieval sermon tale is, for the 1st time, made available to experts and nonspecialists alike. Rendered in sleek English, the stories offer a useful basic source for medievalists, anthropologists, psychologists, folklorists, and scholars of women's experiences and Judaica. severe introductions and explanatory headnotes contextualize the stories, and entire endnotes and a bibliography permit readers to keep on with up analogue and topic experiences of their personal parts of curiosity.
"This e-book makes to be had, for the 1st time, a wide physique of exempla demonizing the medieval 'other' and forming, hence, medieval vernacular society's mentality concerning the psychology of evil." -- Katharina M. Wilson, coeditor of Wykked Wyves and the Woes of Marriage: Misogamous Literature From Juvenal to Chaucer
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Extra resources for Devils, Women, and Jews: Reflections of the Other in Medieval Sermon Stories
This term acquired general meaning, which is evidenced in the exemplum, as an implacable and malicious foe. Only a seed of the conception of the devil of the medieval exemplum exists in Jewish religious books. While the Hebrew Scriptures do refer to Satan-most importantly in the Book of Job (1:6, 12; 2:1), where he is named as the accuser who is admitted into the presence of God and the heavenly host for the purpose of testing men-they do not recount a fall of the devils from heaven. Nor does the ancient Hebrew concept of 'SheoI' as the abode of the dead involve the notion of the devil's punishment of miscreant souls as later developed in Christian eschatology.
D1. '(flhe ~evil and ~t.
According to St. ',n By the perversion of his nature the devil sought to overturn God's original design of human harmony on earth and to obstruct God's plan for the eternal salvation of the human soul after death. This diabolical perversity was seen as the inevitable outcome of the devils' rebellion against heaven and their descent from the light to the nether regions, where the ambiguity of their status disposed them to employ the remnants of their angelic powers in a vengeful and vindictive ensnaring of men away from God.
Devils, Women, and Jews: Reflections of the Other in Medieval Sermon Stories by Joan Young Gregg