Fans pick 100 books like Furta Sacra

While Boyarin challenges what we thought we knew about Judaism and Christianity, Fred Donner does the same for the history of the origins of Islam. Most of what we know, or think we know, about Muhammad comes from the hadiths (traditions), sayings, and deeds of the prophet that were transmitted orally and put down in writing two centuries after the prophet’s death. Leaving aside hadith and the traditional biographies of the prophet, Donner looks at what we can say about Muhammad and his first followers based on the Quran alone. While the terms “Islam” and “Muslim” are present in the Quran, Islam is not a "religion" apart from other monotheisms.

On the contrary, Muhammad had no intention of founding a new "religion," but saw himself as the successor to earlier prophets, from Adam to Jesus and the apostles, who all preached the same message: condemnation of idolatry, declaration of unity… show more.

How did Christianity grow out of Judaism and emerge as a separate religion? We all know, of course, that Jesus was Jewish, as were the Apostles. And it is well-known that it is Apostle Paul who first started preaching the faith of Christ to non-Jews. Yet we tend to think that by the end of the first century CE, Judaism and Christianity are two distinct and separate religions. Daniel Boyarin’s fascinating book challenges that idea. Throughout the first centuries of our era, some Jews accepted Jesus as their Messiah, others did not. Some Christians continued to frequent the synagogue and celebrate Jewish holidays, others did not. Only gradually, over the course of five or six centuries, did religious authorities (rabbis, bishops, theologians) construct and impose borders between the two “religions,” Judaism and Christianity.

If Donner shows that Muslims don’t necessarily know who Muhammad was or agree about him, Pelikan shows that the same is true for Christians and Jesus. He looks at various ways in which Christians over twenty centuries have conceived of Jesus: a sage Jewish rabbi? An apocalyptic preacher, warning of the imminent end of the world? King of the universe, destined to preside over the final judgment, model for worldly judges and kings? The paradigmatic monk and mystic? An egalitarian preacher of social justice? He has been all of these things to different Christians over the ages, and Pelikan shows how different people in very different circumstances have reinterpreted Jesus the better to fit their own ideas of what Christianity should be.

In this book, Robert Gregg focuses on the narratives around a number of key figures in the sacred history of the Judaism, Christianity and Islam. They are “shared stories” because these various writers agreed on most (but not all) of the biographical details of these figures. Indeed, the “rival tellings” often reflect intimate knowledge of each other: the Jewish stories about Mary and Jesus are implicit responses to (and refutations of) Christian beliefs, and the Mary of the Qur’an is a rebuke to both Christian and Jewish versions. Retelling and reinterpreting these stories is a key activity in the construction and delineation of communities of the faithful, whether defined broadly (Judaism, Christianity, Islam) or in their narrower components (ascetic movements within each of the three traditions, rival Christian churches, Sunnism vs Shiism, etc.). If telling stories can be a way to build bridges, it is also, as Gregg shows, a… show more.

Susan Reynolds was renowned for speaking her mind, never rudely but always forthrightly. If she considered that a generally accepted view or term was wrong or misleading or ill-defined, she said so. In a later work of hers, Fiefs and Vassals, she questioned the very value of the term “feudalism” when analyzing the Middle Ages. In Kingdoms and Communities, a rather less polemical work, she argued for the importance of self-organizing lay communities (parishes, guilds, even “the community of the realm”) as contrasted with the traditional focus on kings and the Church. Susan was in the line of a long tradition of female medievalists at Oxford and Cambridge, going back even before female students were allowed to take degrees. Eileen Power (1889-1940), author of Medieval People (1924, still in print) would be a precursor.

Eileen Power was a pioneer in Women’s History and this was the first book I read when I went back to university. It’s an inspiring collection of essays on medieval ideas of women, working women in town and country, education, and nunneries. If you’re planning to write a book about women in the Middle Ages, start your research here.

Power refers to many diverse contemporary texts such as The Goodman of Paris and works by Chaucer and Christine de Pisan, which enabled me (or, which will enable you) to portray authentic detail in my own book. The essay on nunneries, which I drew on for my novel, is a summary of her seminal work on medieval English nunneries. There are also forty-two well-chosen illustrations that complement the text.

This deep dive into the people that medieval Europe sidelined is absolutely indispensable for understanding society as a whole.

I get frustrated because when people think about the medieval period, they assume that it was a time when everyone just quietly played along with whatever the Church said, and everyone was a straight white Christian keeping quiet. This book goes and finds the people that the medieval period wanted hidden and brings them to light.

I also like that it helps us to consider that we still partake in the same othering behaviours now. It’s full of fascinating primary sources, and I find it totally absorbing.

This captivating book, with its broad vision, puts the crusades in context in a way that no other has done. Bartlett’s magisterial overview of the expansion of Latin Christendom remains the most engaging work on how conquest, migration, and religion transformed and laid the foundations for the Europe we know today. Erudite, scholarly, and packed with detail, but also accessible and enjoyable, his thematic approach pulls together examples from diverse regions to make a compelling (and at times controversial) case for how a shared European culture was created as the bounds of Christendom were pushed in all directions. It’s an essential introduction to medieval Europe’s frontier societies–several of which were shaped by crusading.

A marvellous book that explores the experience for men and women of being married during the Christian Middle Ages. It presents us with an analysis of individual lives and is a social history, a gender history, an emotional history, a sexual history, and much else besides. Among the many subjects treated are female agency within marriage, the extent to which it was possible to choose a married partner, and the history and personal experience of married clergy when such marriages were forbidden. 

For much of Western history, birth out of wedlock has been a serious barrier to inheritance and succession. It is often assumed that this attitude arrived alongside Christianity: yet, McDougall explains that the medieval world actually cared very little about the circumstances of one’s birth until the thirteenth century. What historians have consistently misinterpreted as concern for legitimate birth was instead dogged insistence that a legitimate marriage existed only when husband and wife were of equivalent status. This is particularly relevant when it comes to an heir’s “throneworthiness.” It was not sufficient for a king to be the son of a great man with a remarkable patriline; the matriline had to be every bit as impressive to qualify him for the throne.

McDougall’s eminently readable and thought-provoking book reveals how the misogynistic assumptions of modern-day historians have gotten in the way of understanding medieval dynasties. Historians have preferred to see… show more.