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1

Public Penance of Heretics: its Forms and Functions

100%

Kras P.

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nr 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

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

51%

Bates J.

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nr 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.

3

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

38%

Brzózy Z. N.

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tom 61

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nr 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.