Association for Jewish studies 2003-27(1) by Association for Jewish studies

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The last to speakon the Trinitywas PaulChristian,and he, too, received a response from Nahmanides. 73 Descriptionsof these coerced sermons as attackson a passive Jewish audience74 is not exact. 76This is not enough, however,to deny the Jews any kind of response. 77 Rather,in my opinion, the orderto listen patiently was intendedto preventoutburstsand argumentsfrom eruptingduring the sermons,but not to preventdebateto develop once the Christianpreacherhad finished. James' decree of August 29, 1263, following the Barcelonadispute which allowed PaulChristianto sermonizeamong the Jews, clearlystipulatedthathe was allowed to dispute with the Jews.

See S. Grayzel, The Churchand the Jews in the XIIIth Century(New York:Hermon Press, 1966), p. 256. 77. This is Johnston'shypothesis in "RamonLlull,"p. 9. 78. ,p. 10; see also n. 31. 79. , p. 11. 82But they could be forced to participatein religious debate over some issues. They 80. , pp. 12-13. 8 1. See J. Regesta and Documents 1213-1327, ed. Y. T. Assis (Jerusalem:The Magness Press, 1978), 387, p. 69. 82. Baer,A History, 1, p. 160. 83. Johnston,"RamonLlull,"p. 24, n. " 84. J. Riera i Sans, "Les llicencies reials per predicaralsjueus i als sarrains(Segles XIIi-XIV), Calls, 11(1987), p.

G. , ContraJudaeos (Tiibingen:J. C. B. Mohr, 1996), pp. 257-278. 3. A. Funkenstein,"The Changes in the Religious Dispute between Jews and Christiansin the TwelfthCentury,"(Hebrew), Zion, 53 (1968), pp. 125-144; Reprintedin A. Funkenstein,Image and Historical Consciousness in Judaism and its Cultural Surroundings (Hebrew) (Tel Aviv: Am Oved, 1991), pp. 82-102. 4. See J. This study addresses the religious dispute as it unfolded in reality (in contrastto its literary expression) in Spain and Provenceup to the end of the fifteenth centuryas manifest in the Jewish sources.

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