Curse of the Night Wolf (Barnaby Grimes, Book 1) by Paul Stewart, Chris Riddell

By Paul Stewart, Chris Riddell

BARNABY GRIMES IS a tick-tock lad, operating errands in his urban, day and evening, and “highstacking” round the rooftops looking for new mysteries to unravel. during this first experience, Barnaby is attacked one evening through an incredible puppy and shortly unearths himself swept up in a global of crooked medical professionals, negative and ill-advised sufferers, unusual tonics, and extremely pricey furs. . . .

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Additional resources for Curse of the Night Wolf (Barnaby Grimes, Book 1)

Sample text

Only a small remnant of the Jews would be saved by conversion to Christ and only God could bring that about. In the Dictata super psalterium Luther used the ‘Jew’ as the antitype of the pious Christian living solely by God’s grace and as the type of God’s enemy. He arrived at his negative pronouncements on the Jews primarily by applying to them a variety of derogatory characterizations he encountered in the Psalms. The underlying assumption was that the ‘reality’ of contemporary Jewry corresponded to the image of the Jew derived in this manner.

12 What ‘things’ Luther is referring to here is unclear. As they are claimed to be of a kind that is fundamentally unbearable for ‘us Christians’, they are unlikely to be concrete activities—for example the sorts of things that may have led to the expulsion of the Jews from Saxony. He probably meant the general ‘denigration’ and ‘blaspheming’ of Christ that he took to be a basic feature of Jewish life. In the final sentence quoted we read again the motive that he also used in the safe conduct for his Jewish visitors: Any help granted the Jews was given ‘for the sake of the crucified Jew Jesus’.

Around 1540 it is thought that twenty-five small Jewish communities, consisting as a rule of individual families, existed in Thuringia. They had no formal structure and no synagogue. Thus there were essentially no Jews in the town environments Luther experienced. Towns ‘free of Jews’ were for him the norm and any personal encounter with Jews was the exception. Very few instances of personal contact between Luther and Jews can be reconstructed with any certainty. A table talk entry provided by Johannes Mathesius dating from the spring of 1540 confirms the report that ‘in the early days’ there was a record of Regensburg Jews having sent Luther in Wittenberg a German translation in Hebrew characters of Psalm 130 (‘Out of the depths’).

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