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By Ian Heath

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Such ideas have inspired much interest among modern scholars, but they received a cooler reception from most medieval Dominicans. In the end, any missionary activism they inspired tended to be rare, marginal and short-lived. the ology and t raditi on There was little in early Christian theological traditions to stimulate Dominican missionizing among Jews or Muslims at the beginning of the thirteenth century. Scripture itself is ambiguous with regard to external preaching, and the Dominicans inherited a conservative exegetical tradition which did not emphasize this aspect of the apostolic example.

20 and 31 of the Consuetudines: De idoneis ad predicandum and De predicatoribus,Thomas, De Oudste Constituties, 356 and 363–4. On the precise text of the Consuetudines as they evolved in the first decades of the Order’s history see Thomas, De Oudste Constituties, 383–94 (French summary). 48 A rare mention of conversion appeared in the Bologna Chapter acta of 1233, which advised against accepting converted heretics into the Order (“illi qui ab heresi convertuntur. cum magna difficultate ad ordinem recipiantur”: MOFPH, vol.

42 His relations with the Llull, Vita coaetana ¶7; Bonner, Selected Works, vol. i, 16. Llull’s Vita coaetana briefly mentions this (¶17), and a papal bull of October 17, 1276 confirms the foundation. 39 See Llull, Vita coaetana ¶25–9 and 36–40; tr. Bonner, Selected Works, vol. I, 33–7 and 41–4. Texts inspired by these experiences include the Petitio Raymundi pro conversione infidelium and the Disputatio Raymundi christiani et Homeri saraceni; between voyages he also composed a Liber praedicationis contra Judaeos.

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