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1

Public Penance of Heretics: its Forms and Functions

100%

Kras P.

Roczniki Humanistyczne

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2018

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vol. 66

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issue 2: Historia - Selected Papers in English

57-77

EN

The Polish version of the article was published in Roczniki Humanistyczne vol. 59, issue 2 (2011). The article discusses the origins of public penance for heresy in the early Christian tradition as well as examining its application in the penitential practice of the medieval Church. It demonstrates how public penance for mortal sins, which took shape in Late Antiquity, was later adopted and developed within the system of medieval Inquisition. In the medieval collections of canon law, heresy was qualified as a religious crime which required special public penance. Following the guidelines set up in the ancient Church, any heretic who declared his or her intention to renounce their wrongs was to be interrogated by a bishop, who would grant them absolution of sins and prescribed due penance. An important aspect of penance for heresy was public solemn penitence, which took place on Sundays and feast days and included a number of rituals. The penitent heretic had to appear in a special garment with his or her hair cut off and barefoot. The ritual of solemn public penitence for mortal sins was formed in Late Antiquity and as such was later incorporated into medieval pontificals. The rise of medieval Inquisition, which was used as an efficient weapon against popular heresy, stimulated the development of penitential discipline for heretics. Papal Inquisitors, who came to be appointed as extraordinary judges in heresy trials since the 1230s, were particularly inventive in the way how public penance might be employed to fight heretics. Medieval registers of heresy trials, carried out by papal inquisitors and bishops, are still the main source of information about penalties imposed on heretics who were sentenced for their errors. The public announcement of a sentence and penalty was the final act of the inquisitorial procedure. The penitential document (littera penitentialis), which was first read publicly and later handed over to the penitent heretic, listed various forms of penitence which he had to fulfil. In the inquisitorial strategy of penance, which started to be used in the first half of the thirteenth century, a solemn public penitence of heretics became commonplace. The inquisitorial registers and manuals for inquisitors described in detail the ritual of public penance and its functions. The penance imposed on heretics offered them a chance to repent publicly for their public crimes and to give satisfaction to society which had been disturbed by their deeds. That is why solemn public penance usually took place in a cathedral or central market square on feast days to be attended and witnessed by the local community. Through his special appearance and penitential garment with two penitential crosses, the heretic was highly visible and could not be anonymous. The whole society was responsible for supervising the penance of heretics and controlling their religious and moral conduct. Any act of religious transgression or misconduct was to be reported to the ecclesiastical authorities. Of course, public penitence was aimed at teaching a lesson to all the faithful and preventing them from falling into heresy.

2

“Vi que era mujer y tan sujeta a pasiones y flaquezas como yo”: el intercambio epistolar entre Teresa de Jesús y Luisa de la Cerda

75%

Garriga Espino A.

Estudios Hispánicos

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2013

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vol. 21

45 - 59

EN

The seven letters, that, as far as we know, Teresa of Ávila sent to Luisa de la Cerda, immerse us in the frenetic pace of life of the Carmelite Mother around the year 1568, when, thanks to the help of the Toledan noblewoman, she founded her second convent in Malagón (Ciudad Real). Teresa’s anxiety over her autobiography arriving to Juan of Ávila is one of the main subjects of the letters: through this we can capture the mental state in which Teresa of Jesus lived, tormented by doubts about her spiritual raptures. Besides, as the letters are addressed to a feminine speaker, we can observe how Teresa of Ávila distanced herself from the coldness and formality of the theological (and masculine) universe and developed a new “feminine poetic,” that will later on dominate her main spiritual works.

3

Parables of Un-freedom: Novels about the Spanish Inquisition in post-1956 People’s Poland

51%

Bates J.

Acta Universitatis Lodziensis. Folia Litteraria Polonica

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2017

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vol. 45

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issue 7

171-195

EN

The article examines three post-1956 novels ostensibly about the Spanish Inquisition’s activities in Spain at the end of the fifteenth century: Jerzy Andrzejewski’s Ciemności kryją ziemię (The Inquisitors, 1957), Julian Stryjkowski’s Przybysz z Narbony (1978), and Jozef Cepik’s Torquemada (1986). These works are placed in a number of broader contexts: the uses of the historical novel in Poland; post-war Polish censorship discourse about the use of historical analogy to address current social and political problems, a practice which the political authorities sought to restrict; the contemporary critical reception where reviews of each novel are seen as articulating the novels’ fundamental concerns albeit subject to the same censorship restrictions; and ultimately the longestablished tradition of Aesopian writing within Polish literature. The analysis demonstrates the expansion of the space for critical public expression particularly in the Thaw years of 1956-57, and its contraction over time up to the mid-1970s. The rise of an independent publishing network at that point paradoxically both facilitates a more open discussion of the potential meanings of literary texts but equally has to observe censorship proprieties to avoid exposing officially published authors to political sanctions. With the growth of underground publishing, the Spanish Inquisition theme gradually declines in relevance, reflected by the critical marginalisation of Cepik’s novel. Ultimately, the article positions the trend within Macherey’s theory of significant silences within literary works, which permits a refinement of the historically contingent screen and marker that have typically defined Aesopian works. The article presents, with their English translations, hitherto unpublished documents from the Polish Party and Censorship archives, including examples of work confiscated by the censors.

4

Kościelne ustawodawstwo antyheretyckie i działalność inkwizycyjna w świetle bulli Marcina V z 22 lutego 1418 roku

51%

Kucharski G.

Archiwa, Biblioteki i Muzea Kościelne

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2000

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vol. 74

235-262

DE

Im Lichte der Bulle Martins V. vom 22. Februar 1418, die die Ansichten von John Wyclif, Johannes Hus und Hieronymus von Prag verurteilte und die Bekämpfung ihrer Anhänger empfahl, war die kirchliche Gesetzgebung gegen die Häretiker auf eine effektive Abschreckung potentieller Enthusiasten der Irrlehre vorbereitet. Große Verdienste für diese Art von Gesetzgebung hatte das in den Jahren 1414-1418 staffindende Konstanzer Konzil. Die dort gefaßten Beschlüsse über die Häresie und die Häretiker, die dann den Erzbischöfen von Gnesen, Salzburg und Prag zur Durchsetzung übergeben wurden, hemmten die Ausbreitung der Wyclifiten und der Hussiten ganz beträchtlich. Wir können davon ausgehen, daß sich die polnische Gesellschaft des 15. Jahrhunderts durchaus über die strengen Strafen im klaren war, die auf Irrlehren im Glauben standen. Mit dem zu diesem Zweck geschaffenen und mit den Verordnungen der Synoden gegen die Irrlehrer ausgerüsteten foquisitionsapparat und dem ihn unterstützenden „weltlichen Arm" (bracchium seculare), der alle angezeigten Personen vor kirchliche Gerichte brachte und auch die Strafen gegen die Irrlehrer vollzog, konnte die Reinheit des Glauben.s wirksam verteidigt werden. Die Furcht vor der kirchlichen Inquisition und ihrer Prozedur war stark verbreitet, aber wir können davon ausgehen, daß die von den kirchlichen Predigern noch angestachelte Furcht vor der Irrlehre, insbesondere vor dem Hussitismus und den Hussiten, weitaus stärker war. Ein weiterer wichtiger Faktor, der die Ausbreitung der Häresie hemmte, war, daß es in Polen im 15. Jahrhundert an sozialen, wirtschaftlichen und religiösen Bedingungen mangelte, die eine weitere Entwicklung der Doktrinen von John Wyclif und Johannes Hus ermöglicht hätten.

PL

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5

Manifestaciones de la leyenda negra antiespañola en los países checos y posibles vías de su difusión

45%

Binková S.

Dvacáté století - The Twentieth Century

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2016

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vol. 8

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issue 1

39-63

EN

After analyzing the Czech literature of the second half of the 16th and the beginnings of the 17th century (historical, polemical, occasional, the “proto-journalism”; narrative as well as poetry; translations as well as original works), it can be stated that the Black Legend reflected also in the Czech Lands. Predominant were the themes of the Inquisition and other problems related to the confessionalization in Europe (the rebellion in the Netherlands aÝer the year 1566, the defeat of the “Invincible Army” in 1588, the religious wars in France) as well as in the New World. As for the focus of propagation of the anti-Spanish literature, it was not possible to localize it specifically, because there were numerous connections between non-Catholic Bohemians and different streams of European Protestantism of the period. However, majority of the most important connections were detected between the members of the Czech Unity of Brethren and the Calvinists in Geneva.

ES

Analizando la literatura checa de la segunda mitad del siglo XVI y principios del XVII (la histórica, la polémica, la ocasional, el “protoperiodismo”; la narrativa como también los versos; tanto traducciones como obras originales) se puede constatar que hubo manifestaciones de la leyenda negra también en los países checos. Prevalecían los temas de la Inquisición y cualquier otra problemática actual ligada con la confesionalización en Europa (la rebelión de los Países Bajos después de 1566, la derrota de la “Armada Invencible” en 1588, las guerras de religión en Francia), incluso su transmisión al Nuevo Mundo. En cuanto a los focos de irradiación de la literatura antiespañola, no se ha podido localizar uno único porque hubo múltiples conexiones de los no católicos checos con diferentes vertientes del protestantismo europeo en aquella época. Sin embargo, la mayoría de los lazos importantes se detecta entre los miembros de la Unidad de Hermanos Checos y los calvinistas de Ginebra.

6

Cervantes a tolerance

45%

Sánchez J. A.

Slovo a smysl - Word & Sense

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2019

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vol. 16

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issue 31

25-39

EN

The treatment of the morisco theme in Don Quixote could be understood as an index — a proof — of the philosophical and spiritual differences between Cervantes and the official ideology of his time. In his discourse, Ricote (the morisco character in Don Quixote II, 1615) names the ‘freedom of conscience’, an important theme in European religious discourse of the 16th and 17th centuries. This article deals with the interpretation of that expression in the literary and ideological context of Cervantesʼ novel and Cervantesʼ world. It seems that the expression refers to the Peace of Augsburg, and it could be interpreted as an appeal for tolerance, in this case regarding the morisco question (the moriscos were banned in 1609, before the publication of the second volume of Don Quixote). Yet this is a problematic interpretation: in Spain, the expression was commonly associated with heresy. It is in this sense that Lope de Vega uses the expression. This in turn is what allows us to characterize Lope de Vegaʼs literary work as conservative and Cervantesʼ as liberal.

7

Święty Dominik w Langwedocji-Lauragais. Duchowość, miejsca i wydarzenia

38%

Brzózy Z. N.

Roczniki Teologiczne

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2014

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vol. 61

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issue 4: Historia Kościoła

29-63

EN

This article presents the places visited by Saint Dominic in Languedoc-Lauragais. It describes Saint Dominic’s stay in Prouilhe, Fanjeaux and Montreal against the background of a religious war against heresy. The author presents relatively or completely unknown details from Dominic’s life and the lives of nuns and brothers in Prouilhe. This text relies on the traditional Catholic sources that give account of the genesis of the Order of Preachers. The sources are discussed against the background of allegations that Dominican brothers supported persecution of heretics. The article aims to show the early days of the Order, before the formal approval of the Holy See in 1216. A particular emphasis is laid on portraying the spiritual profile of Saint Dominic, his preaching and methods of work. To some extent, the paper is an attempt to juxtapose the hagiographic facts about Dominic’s sanctity against the views about his active participation in the persecution of Cathars.

PL

Artykuł przedstawia miejsca pobytu świętego Dominika w Langwedocji -Lauragais. Opisuje pobyt Dominika w Prouilhe, Fanjeaux i Montrealu na tle wojny religijnej z herezją. Przytacza mało znane lub nieznane szczegóły z życia Dominika oraz mniszek i braci z Prouilhe. Tekst odwołuje się do tradycyjnych katolickich źródeł opisujących genezę powstania Zakonu Kaznodziejskiego i umieszcza je w kontekście zarzutów o promowanie przez braci dominikanów przemocy wobec heretyków. Artykuł stara się pokazać początki Zakonu Kaznodziejskiego jeszcze przed jego zatwierdzeniem w 1216 roku. Szczególny akcent położony jest na zarysowanie duchowego profilu Dominika, kaznodziejstwa i jego metod działania. Do pewnego stopnia artykuł jest próbą konfrontacji faktów hagiograficznych, mówiących o świętości Dominika, z przekonaniami o jego aktywnym udziale w aparacie przemocy wobec katarów.

8

Czarne legendy

32%

Buchner W.

Horyzonty Polityki

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2015

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vol. 6

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issue 15

11-24

EN

The paper tries to uncover the meaning of the phenomenon of the black legends. The author presents a thesis that argues that their deliberate construction can be understood as an ideological long-range and mass weapon; its aim being to establish in history a pejorative picture image of the enemy. The kind of ideological construction usually comes into being through the application of the strategy pars pro toto to the holistic grasp of a given historical phenomenon, through which a distorted picture of a political adversary will be handed down for posterity. Nowadays this strategy continues to be applied through democratic education, where political correctness often takes the place of reliable researches.

PL

Artykuł jest próbą uchwycenia zjawiska czarnych legend, przyczyn ich powstawania w dziejach i oddziaływania na umysły współczesnych. Autor stawia tezę, że umyślnie konstruowane czarne legendy stanowią broń ideologiczną długiego zasięgu, której celem jest ugruntowanie w dziejach pejoratywnego wizerunku wroga. Konstrukcje ideologiczne tego rodzaju powstają wskutek zastosowania strategii pars pro toto do holistycznego ujęcia danego zjawiska historycznego, co tworzy w rezultacie wypaczony wizerunek adwersarza politycznego, utrwalany poprzez współczesny model demokratycznej edukacji, w której często poprawność polityczna zajmuje miejsce rzetelnych badań.

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1 Acta Universitatis Lodziensis. Folia Litteraria Polonica

1 Archiwa, Biblioteki i Muzea Kościelne

1 Dvacáté století - The Twentieth Century

1 Estudios Hispánicos

1 Horyzonty Polityki

1 Roczniki Humanistyczne

1 Roczniki Teologiczne

1 Slovo a smysl - Word & Sense

1 Bates J.

1 Binková S.

1 Brzózy Z. N.

1 Buchner W.

1 Garriga Espino A.

1 Kras P.

1 Kucharski G.

1 Sánchez J. A.

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