Евреи и христиане в православных обществах Восточной Европы

The Jews of Byzantium… P. 27–40 («The widespread toleration for Jews in the 14th century by the secular rulers of the Balkans, whether Byzantine, Bulgarian, or Ottoman can be seen through the spread of Jewish settlements and, as well, by the influence of Jews in the economic and religious spheres. The extent of this toleration ie further evidenced by the futile attempts of the various Orthodox churches to curb the settlements themselves or the spread of various Judaizing heresies. The Church, to be sure, was more concerned during this period by the potential threat of Roman Catholics, Armenians, and the continuing heresy of the Bobomils, rather than by Jews… That this attitude toward Jews was partly due to the self-interest of the rulers is evident from the practices of Andronikos II and the marital relations of John Alexander.

58

Ibidem. P. 36 («To it, the Jews were still dеicides, as defined by church traditions»).

59

Baron S.W. A Social and Religious History of the Jews… Vol. XVII. P. 42 («On the whole, the tenor of these writings lacks the heat and venom which often characterized the Western polemical literature in the Late Middle Ages»; «in trying to prove the superiority of Christianity over its mother faith even the Byzantine Jew-baiters do not depict the contemporary Jew as the „demonic alien», as he often appears in the parallel Western letters of the period»).

60

См.: Congourdeau M.-H. Le juda?sme, coeur de l'identitе Byzantine… P. 26–27 («Cette proximitе… a-t-elle influencе la diffеrence de traitement des Juifs par les chrеtiens d'Orient et d'Occident? La prеgnance de l'Ancien Testament a-t-elle courtcircuite la construction du Juif imaginaire de l'Occident medieval, qui n'a grand chose a voir ni avec le Juif reel ni avec le Juif exclusivement biblique de l'imaginaire byzantin? Ces questions restent ouvertes»).

61

Dagron G. Juda?ser // Travaux et mеmoires du Centre de recherche d'histoire et civilisation de Byzance. Paris, 1991. Vol. 11. P. 359–380 («Pour juda?ser, il suffit donc de lire l'Ancien Testament comme une histoire des Juifs, porteuse ? elle seule d'une signification, alors que cette histoire n'est inscrite dans le texte biblique que nеgativement, comme le reflet anticipе d'un divorce et d'une condamnation» (P. 378)).

62

Ibidem. P.