By Abigail Firey
Among the 3rd and 16th centuries, penance (the acts or gestures played to make amends for transgression, frequently with an curiosity within the salvation of the penitent's soul) used to be an important mode of participation in either society and the cosmos. Penance used to be integrated into political and felony negotiations, it erupted in improvisational social dramas, it used to be topic to experimentation and innovation, and it saturated western tradition with photos of contrition, affliction, and reconciliation. throughout the overdue vintage, medieval, and early glossy sessions, rituals for the correction of human mistakes grew to become either refined and popular.Creativity in penitential expression displays the diversity and complexity of social and religious events within which penance used to be important. utilizing hitherto unconsidered resource fabrics, the participants chart new perspectives on how in western tradition, human behavior used to be modulated and directed in styles formed through the fearsome but embraced practices of penance. members are R. Emmet McLaughlin, Rob Meens, Kevin Uhalde, Claudia Rapp, Dominique Iogna-Prat, Abigail Firey, Karen Wagner, Joseph Goering, H. Ansgar Kelly, Torstein Jorgensen, Wietse de Boer, Ronald ok. Rittgers, Gretchen Starr-LeBeau, and Jodi Bilinkoff.
Read Online or Download A New History of Penance (Brill's Companions to the Christian Tradition) PDF
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Extra resources for A New History of Penance (Brill's Companions to the Christian Tradition)
7, cited only Morin and other Jesuits. Morin’s accomplishment also freed the celebrated Maurist Edmond Martène (1654–1739) to concentrate on the other rites and sacraments; see Edmond Martène, De antiquis ecclesiae ritibus . . (Antwerp, 1736), preface [hereafter cited as Martène]. 51 Tournely, pp. 175–76. 52 Juénin, 1:20. In this Aristotelian distinction, the forma actively “forms” passive materia to produce a substance. In other words, the forma makes a thing to be what it is. In the case of baptism, water is the materia, and the words “I baptize you in the 45 46 28 r.
Charles Cocks, 2 vols (London, 1848) placed special reliance on chronicles [hereafter cited as de Lasteyrie]. 73 Boyd, p. ” 74 De Lasteyrie, 1:149, argued that the popes licensed the mendicants to hear confessions in order to build papal power. Then, the religious orders forwarded reports to their superiors in Rome (p. 205). 80 Protestant reformers had emphasized the confessional as a burden on the oppressed conscience. 82 Nor did they think it likely in any event, given their belief that religious faith 75 De Lasteyrie, 1:159; see 2:186, on the role of Louis XVI’s confessor in opposing revolution.
96 Guillois, The History of Confession, p. 83. This work also appeared in at least three French and two Italian editions. Guillois’ most important work, Explication historique, dogmatique, morale, liturgique et canonique du catéchisme, appeared in at least 15 French editions, seven Italian, and two German. It was approved by the hierarchy of France and by Pope Pius IX. Gustav Flaubert could cite it in court as representing Catholic teaching. 97 Guillois, pp. 109, 111. 98 Guillois, pp. 177–84. Binterim, 5:331–32, concedes maybe a single case in 1095 but argues that councils only addressed the “problem” because the scholastics had speculated about it.