galley
发表于 2025-3-25 04:21:31
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史前
发表于 2025-3-25 07:39:26
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Pander
发表于 2025-3-25 12:11:01
Jews and Christians in Thirteenth-Century France978-1-137-31758-2Series ISSN 2945-5936 Series E-ISSN 2945-5944
urethritis
发表于 2025-3-25 16:02:48
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沙文主义
发表于 2025-3-25 23:48:07
Introduction: Jews and Christians in Thirteenth-Century Franceive for this volume was the changing paradigms within the field of medieval studies connected with Jewish-Christian relations and the growing understanding that has characterized the past decade and a half of scholarship, underlining not only the animosity but also the intimacy and similarities betw
全部逛商店
发表于 2025-3-26 02:49:26
Continuity and Change in the Study of the Bible: The Ten Commandments in Christian Exegesismight expect there to be anything . than continuity in the Bible and its interpretation in the thirteenth century, why there should be change. In order to address this question, we need also to step back and consider the antecedence of “the thirteenth century” of this volume; that is, a period of de
syring
发表于 2025-3-26 07:18:30
Psalters for Men, Books of Hours for Women: Arras as a Case Studyn as well as a moneylending center. Commerce generated new wealth, and this, in turn, enabled the town to become a cultural center of the region. The growth of a commercial bourgeois, which adopted aristocratic habits, contributed significantly to the dissemination of education for both religious an
不可救药
发表于 2025-3-26 10:38:53
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EXUDE
发表于 2025-3-26 13:57:07
“I Have Asked for Nothing Except the ,”: Legal Change in Thirteenth-Century France are fairly well known to specialists in medieval legal history, although they are not always brought into direct conversation with the other cultural, social, theological, and intellectual changes that marked the French thirteenth century. This essay provides one perspective on these changes—seekin
Metastasis
发表于 2025-3-26 20:30:18
Between , (Germany) and , (France): Two Approaches toward Popularizing Jewish Lawti of Wiener-Neustadt (previously of Augsburg) regarding his intention to write a book on the laws of family purity in the German-Jewish vernacular, Yiddish (.), for the purpose of making these laws more accessible to the broader reading public, including women. Maharil’s response was a sharp one an