Download A History of Medieval Heresy and Inquisition (Critical by Jennifer Kolpacoff Deane PDF

By Jennifer Kolpacoff Deane

ISBN-10: 0742555755

ISBN-13: 9780742555754

During this concise and balanced survey of heresy and inquisition within the heart a long time, Jennifer Kolpacoff Deane explores the more and more sour encounters among piety, reform, dissent, and the institutional Church among 1100 and 1500. even though the loaded phrases of 'heresy' and 'orthodoxy' hired by means of ecclesiastical officers recommend a transparent department among correct and incorrect, that department used to be in reality vigorously contested via medieval humans in any respect degrees of society. Deane investigates key concerns that sparked confrontations among Christians, together with entry to scripture, apostolic types of poverty and preaching, the Eucharist and sacramental energy, and clerical corruption and wealth. She lines the potential in which Church elites constructed an more and more complicated set of inquisitorial approaches and assets to spot, label, and repress 'heresy,' examines some of the local eruptions of such confrontations throughout medieval Europe, and considers the judicial tactics that introduced many to the stake. The booklet levels from the 'Good Christians' of Languedoc and Lombardy and the pan-European 'Poor,' to non secular Franciscans, lay spiritual girls, anticlerical and vernacular activities in England and Bohemia, mysticism, magical practices, and witchcraft. all through, Deane considers how the hot inquisitorial bureaucracies not just fueled anxiousness over heresy, yet truly generated fictional 'heresies' via their very own texts and strategies. Incorporating fresh examine and debates within the box, her research brings to lifestyles a compelling factor that profoundly encouraged the medieval global.

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Extra info for A History of Medieval Heresy and Inquisition (Critical Issues in History)

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In contrast to the many sacred intersections in traditional medieval Christianity (for example, relics, pilgrimages, prayers, saints, sacraments, and, above all, the Eucharist), the Good Christians limited the fusion of profane and divine to a single moment: the consolamentum—baptism by the Holy Spirit via the laying on of demonstrably holy hands instead of through the corruption of material water. Indeed, there was widespread belief that the ritual was bequeathed by the angelic Jesus. Communities influenced by dualism fell into two distinct tiers of unequal size.

13 Only significant sins required reconsoling, an event that apparently occurred with less frequency than one might imagine given the manifold pitfalls and temptations of human life. The great appeal of these ideas lay in the pure lives of the spiritually disciplined Elect, who essentially stood in for the behavior of the community at large: whereas in the Catholic tradition, monks and nuns withdrew from the world to dedicate their lives to prayer and service, the Good Christians pursued a similar vocation in the world.

Among its most famous members was Count Raymond IV, a leader of the First Crusade who founded the Latin county of Tripoli (in modern-day Lebanon) in the early twelfth century. According to some historians, one of the most important preconditions for the growth of heresy in Languedoc was the slow deterioration of the counts’ authority since that time and the political anarchy created by competing rival claims (including those of the kings of France, England, and Aragon). When the response to heresy escalated toward violence in the early thirteenth century, the pope would hold Count Raymond VI of Toulouse particularly accountable for the crime of sheltering the heterodox.

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