Disputation of Paris

The Disputation of Paris took place in 1240 in the court of the reigning king of France, Louis IX (St. Louis). It followed the work of Nicholas Donin, a Jewish convert to Christianity, who translated the Talmud and pressed 35 charges against it to Pope Gregory IX by quoting a series of blasphemous passages about Jesus, Mary or Christianity.[1] Four rabbis defended the Talmud against Donin's accusations.

Background

As part of its evangelistic efforts, the Church sought to win the beliefs of the Jews through debate. Because many of the great Jewish thinkers lived in the latter region, they brought more of the intellectual and philosophical developments of that area to Western Europe than did Christianity. Because of this, Jews prided themselves in having a rationally superior faith. They also believed that Judaism could not be refuted by reason, but that Christianity was ultimately irrational. These disputations sought to correct this. Western Christianity in the 13th Century was developing its intellectual acumen, and had assimilated the challenges of Aristotle through the works of Thomas Aquinas. In order to flex its intellectual muscle, the Church sought to engage the Jews in debate, hoping that these Jews would see the intellectual superiority of Christianity and convert.[2]

Paul Johnson states a significant difference between the Jewish and Christian sides of the debate. Christianity had developed a detailed theological system. The teachings were clear, and therefore vulnerable to attack. Judaism had a relative absence of dogmatic theology. Judaism did have many negative dogmas, mainly to combat idolatry. Judaism did not, on the other hand, have a developed positive theology. “The Jews usually avoided the positive dogmas which the vanity of theologians tends to create and which are the source of so much trouble... the Jews had a way of concentrating on life and pushing death—and its dogmas—into the background.”[3]

Disputers

The debate started on the 12 June 1240,[4][5] Nicholas Donin represented the Christian side. He was a member of the Franciscan Order and a Jewish convert to Christianity. He had translated the Talmud and pressed 35 charges against it to Pope Gregory IX by quoting a series of blasphemous passages about Jesus, Mary or Christianity. There is a Talmudic passage, for example, where Jesus of Nazareth is sent to Hell to be boiled in excrement for eternity. Donin also selected an injunction of the Talmud that permits Jews to kill non-Jews.[6] Louis IX, who sponsored the debate, was a sworn enemy of Judaism, at one time mentioning that only skilled clerks could conduct a disputation with Jews but that laymen should plunge a sword into those who speak ill of the Christ.[7][8][9]

Four of the most distinguished rabbis of France, Yechiel of Paris, Moses of Coucy, Judah of Melun, and Samuel ben Solomon of Château-Thierry, represented the Jewish side of the debate.

Trial

The terms of the disputation demanded that the four rabbis defend the Talmud against Donin's accusations that the Talmud contains blasphemies against the Christian religion, attacks on Christians themselves, blasphemies against God, and obscene folklore. The attacks on Christianity were from passages referencing Jesus and Mary. There is a passage, for example, of someone named Jesus who was sent to Hell to be boiled in excrement for eternity. The Jews denied that this is the Jesus of the Bible, stating “not every Louis born in France is king.”[10]

Hyam Maccoby gives his opinion that the Jewish representatives in the Paris disputation were less than forthcoming. There are ancient Jewish polemics against the Jesus of Christianity such as the Toledot Yeshu, and the Jesus who was portrayed in the Talmud fits that portrayal. Among the obscene and odd folklore, there are passages that Og of Bashan was a giant. There is also a story that Adam copulated with each of the animals before finding Eve. Noah, according to the Talmudic legends, was castrated by his son Ham.[11] It was common for Christians to equate the religion of the Jews with the Israelite Mosaic Faith of the Old Testament. The Church was therefore surprised to realize that the Jews had developed an authoritative Talmud to complement their understanding of the Bible. Maccoby believed that the purpose of the Paris disputation was to rid the Jews of their belief in the Talmud, in order that they might return to Old Testament Judaism and eventually embrace Christianity.[12]

The hostility of the Church during this disputation may have had less to do with the Church’s attitude and more to do with the Christian proponent, Nicholas Donin. The style of Donin’s argumentation exploited controversies that were debated within Judaism at the time.[13] Maccoby also suggests that the disputation may have been motivated by Donin’s previous affiliations with the Karaite Jews, and that Donin’s motivations for joining the Church involved his desire to attack rabbinic tradition.[14]

Outcome

A commission of Christian theologians condemned the Talmud to be burned and on June 17, 1244 twenty-four carriage loads of Jewish religious manuscripts were set on fire in the streets of Paris.[15] [16]

The translation of the Talmud from Hebrew to non-Jewish languages stripped Jewish discourse from its covering, something that was resented by Jews as a profound violation. The disputation led to the condemnation of the Talmud and the burning of several copies.[17]

See also

References

  1. ↑ Naomi Seidman, Faithful Renderings: Jewish-Christian Difference and the Politics of Translation, pp. 136-138
  2. ↑ Maccoby, Hyam (1982). Judaism on Trial: Jewish-Christian Disputations in the Middle Ages. Associated University Presses. p. 62.
  3. ↑ Johnson, Paul (1998). A history of the Jews (25. [pr.] ed.). New York: Harper Perennial. p. 161. ISBN 0060915331.
  4. ↑
  5. ↑
  6. ↑ Naomi Seidman, Faithful Renderings: Jewish-Christian Difference and the Politics of Translation, pp. 136-138
  7. ↑ Henry Osborn Taylor, "The Medieval Mind: A History of the Development of Thought and Emotion in the Middle Age", p.604
  8. ↑ Maccoby, Hyam (1982). Judaism on Trial: Jewish-Christian Disputations in the Middle Ages. Associated University Presses. p. 22.
  9. ↑ Norman Roth, "Medieval Jewish Civilization: An Encyclopedia", p.414
  10. ↑ Maccoby, Hyam (1982). Judaism on Trial: Jewish-Christian Disputations in the Middle Ages. Associated University Presses. p. 26.
  11. ↑ Maccoby, Hyam (1982). Judaism on Trial: Jewish-Christian Disputations in the Middle Ages. Associated University Presses. p. 36.
  12. ↑ Maccoby, Hyam (1982). Judaism on Trial: Jewish-Christian Disputations in the Middle Ages. Associated University Presses. p. 25.
  13. ↑ Ragacs, Ursela. "Christian-Jewish or Jewish-Jewish, That's my question...". European Journal of Jewish Studies: 98.
  14. ↑ Maccoby, Hyam (1982). Judaism on Trial: Jewish-Christian Disputations in the Middle Ages. Associated University Presses. p. 37.
  15. ↑ Rodkinson, Michael Levi (1918). The history of the Talmud, from the time of its formation, about 200 B. C. Talmud Society. pp. 66–75.
  16. ↑ Maccoby, Hyam (1982). Judaism on Trial: Jewish-Christian Disputations in the Middle Ages. Associated University Presses.
  17. ↑ Naomi Seidman, Faithful Renderings: Jewish-Christian Difference and the Politics of Translation, pp. 136-138
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