宗教裁判所与权力:中世纪朗格多克的Catharism与忏悔主体(述评)

IF 0.2 3区 历史学 Q2 HISTORY CATHOLIC HISTORICAL REVIEW Pub Date : 2001-01-31 DOI:10.1353/CAT.2003.0158
Bernard Hamilton
{"title":"宗教裁判所与权力:中世纪朗格多克的Catharism与忏悔主体(述评)","authors":"Bernard Hamilton","doi":"10.1353/CAT.2003.0158","DOIUrl":null,"url":null,"abstract":"Inquisition and Power. Catharism and the Confessing Subject in Medieval Languedoc. By John H. Arnold (Philadelphia: University of Pennsylvania Press. 2001. Pp. ix, 311.) John Arnold has chosen as his epigraph this passage from T.J. Jackson Lears: Studying consumers through the eyes of market researchers is a little like studying heretics through the eyes of inquisitors: it can be a useful and indeed indispensable practice . . . but we cannot pretend . . . that the statements constitute the clear and unmediated voice of the people . . . that the inquisitors have vanished from the scene without leaving a trace. Arnold takes issue with those scholars who have uncritically accepted the evidence of inquisition witnesses, ignoring the circumstances in which their depositions were made. He seeks to evaluate the inquisition records from Languedoc in a more balanced way by using the methodology of Michel Foucault. Foucault was concerned to examine the connection between power and knowledge and argued that power was exercised by elite groups, such as doctors, through the use of linguistic and symbolic conventions which claimed to be cohesive and authoritative, which he described as discourses. Arnold takes the reader fully into his confidence, and Part I of his book (pp. 1-110) is spent chiefly in examining the sources and explaining the problems which they present when interpreted in Foucault's terms. He rightly argues that the southern French records may be considered as a unit, since although the inquisitors did not form part of an organization, they all exercised identical powers as papal judges delegate, they all sought to enforce the same body of law, and they all used, broadly speaking, the same methods, set out in handbooks which some of them had written. Moreover, since clear evidence about the use of torture \"is very infrequently found within the Languedocian records\" (p. 31), it can be assumed that most examinations were conducted in the same way. Arnold argues that: \"The inquisitors during . . . the thirteenth century, formulated a discourse about heresy and transgression and laid claim to a privileged authority for that language\" (p. 90). Consequently, witnesses who gave evidence within this framework of questioning would reinforce the picture of Catharism which the inquisitors already held and on which their questions were based, whereas the witnesses' own understanding of that faith might have been rather different. This approach seems simplistic. Although heresy was often described in terms of a disease by the medieval Church, the inquisitors were not in the position of doctors, whose technical medical vocabulary was not contested. As is clear from their own writings, the Cathars had their own language of power and taught their followers to challenge the Catholic understanding of traditional Christian theological concepts such as creation and incarnation. Encounters between well-instructed Cathar believers and inquisitors often turned into verbal duels because each side had their own language of power. This enabled suspects to give evasive and equivocal answers to the inquisitors, a point well illustrated in the manual of Bernard Gui. In Part II of his book Arnold applies his interpretative theory to the records. He argues that the true opinions of the deponents may be found in what he terms \"the excess of words,\" the replies given by deponents which go beyond what the inquisitors asked, and which therefore enable the witness to break free from the inquisitorial discourse. Using this method, he offers evidence of what Catharism meant to some believers, and the extent to which this differed from the inquisitors' view of their involvement in that faith, which was based on what they knew about the official teaching of the Cathar hierarchy. For example, the consolamentum, which both the inquisitors and the Cathar perfect regarded as the Cathar sacrament of salvation, was viewed by some believers, Arnold argues, as a rite of passage whose significance was as much social as religious. …","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"89 1","pages":"547 - 549"},"PeriodicalIF":0.2000,"publicationDate":"2001-01-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/CAT.2003.0158","citationCount":"30","resultStr":"{\"title\":\"Inquisition and Power: Catharism and the Confessing Subject in Medieval Languedoc (review)\",\"authors\":\"Bernard Hamilton\",\"doi\":\"10.1353/CAT.2003.0158\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"Inquisition and Power. Catharism and the Confessing Subject in Medieval Languedoc. By John H. Arnold (Philadelphia: University of Pennsylvania Press. 2001. Pp. ix, 311.) John Arnold has chosen as his epigraph this passage from T.J. Jackson Lears: Studying consumers through the eyes of market researchers is a little like studying heretics through the eyes of inquisitors: it can be a useful and indeed indispensable practice . . . but we cannot pretend . . . that the statements constitute the clear and unmediated voice of the people . . . that the inquisitors have vanished from the scene without leaving a trace. Arnold takes issue with those scholars who have uncritically accepted the evidence of inquisition witnesses, ignoring the circumstances in which their depositions were made. He seeks to evaluate the inquisition records from Languedoc in a more balanced way by using the methodology of Michel Foucault. Foucault was concerned to examine the connection between power and knowledge and argued that power was exercised by elite groups, such as doctors, through the use of linguistic and symbolic conventions which claimed to be cohesive and authoritative, which he described as discourses. Arnold takes the reader fully into his confidence, and Part I of his book (pp. 1-110) is spent chiefly in examining the sources and explaining the problems which they present when interpreted in Foucault's terms. He rightly argues that the southern French records may be considered as a unit, since although the inquisitors did not form part of an organization, they all exercised identical powers as papal judges delegate, they all sought to enforce the same body of law, and they all used, broadly speaking, the same methods, set out in handbooks which some of them had written. Moreover, since clear evidence about the use of torture \\\"is very infrequently found within the Languedocian records\\\" (p. 31), it can be assumed that most examinations were conducted in the same way. Arnold argues that: \\\"The inquisitors during . . . the thirteenth century, formulated a discourse about heresy and transgression and laid claim to a privileged authority for that language\\\" (p. 90). Consequently, witnesses who gave evidence within this framework of questioning would reinforce the picture of Catharism which the inquisitors already held and on which their questions were based, whereas the witnesses' own understanding of that faith might have been rather different. This approach seems simplistic. Although heresy was often described in terms of a disease by the medieval Church, the inquisitors were not in the position of doctors, whose technical medical vocabulary was not contested. As is clear from their own writings, the Cathars had their own language of power and taught their followers to challenge the Catholic understanding of traditional Christian theological concepts such as creation and incarnation. Encounters between well-instructed Cathar believers and inquisitors often turned into verbal duels because each side had their own language of power. This enabled suspects to give evasive and equivocal answers to the inquisitors, a point well illustrated in the manual of Bernard Gui. In Part II of his book Arnold applies his interpretative theory to the records. He argues that the true opinions of the deponents may be found in what he terms \\\"the excess of words,\\\" the replies given by deponents which go beyond what the inquisitors asked, and which therefore enable the witness to break free from the inquisitorial discourse. Using this method, he offers evidence of what Catharism meant to some believers, and the extent to which this differed from the inquisitors' view of their involvement in that faith, which was based on what they knew about the official teaching of the Cathar hierarchy. For example, the consolamentum, which both the inquisitors and the Cathar perfect regarded as the Cathar sacrament of salvation, was viewed by some believers, Arnold argues, as a rite of passage whose significance was as much social as religious. …\",\"PeriodicalId\":44384,\"journal\":{\"name\":\"CATHOLIC HISTORICAL REVIEW\",\"volume\":\"89 1\",\"pages\":\"547 - 549\"},\"PeriodicalIF\":0.2000,\"publicationDate\":\"2001-01-31\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"https://sci-hub-pdf.com/10.1353/CAT.2003.0158\",\"citationCount\":\"30\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"CATHOLIC HISTORICAL REVIEW\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.1353/CAT.2003.0158\",\"RegionNum\":3,\"RegionCategory\":\"历史学\",\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"Q2\",\"JCRName\":\"HISTORY\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"CATHOLIC HISTORICAL REVIEW","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1353/CAT.2003.0158","RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"Q2","JCRName":"HISTORY","Score":null,"Total":0}
引用次数: 30

摘要

审判与权力。中世纪朗格多克的Catharism与忏悔主体。约翰·h·阿诺德著(费城:宾夕法尼亚大学出版社,2001)。第9页,311页。)约翰·阿诺德选择了t·j·杰克逊·李尔斯的这段话作为他的题词:通过市场调查者的眼睛研究消费者有点像通过审判者的眼睛研究异教徒:这可能是一种有用的,实际上是必不可少的实践……但我们不能假装……这些声明构成了人民清晰而直接的声音……调查官已经从现场消失了,没有留下任何痕迹。阿诺德对那些不加批判地接受宗教裁判所证人证据的学者提出了质疑,他们忽视了证人作证的环境。他试图运用米歇尔·福柯的方法论,以一种更为平衡的方式来评价朗格多克的宗教裁判所记录。福柯关注的是权力和知识之间的联系,他认为权力是由精英群体,比如医生,通过使用语言和符号惯例来行使的,这些惯例声称是有凝聚力和权威的,他称之为话语。阿诺德带着读者充分的信心,他的书的第一部分(第1-110页)主要是在检查资料来源和解释这些资料在用福柯的术语解释时所呈现的问题。他正确地认为,法国南部的记录可以被视为一个整体,因为尽管宗教裁判所不构成一个组织的一部分,但他们都行使教皇法官授予的相同权力,他们都寻求执行相同的法律体系,而且从广义上讲,他们都使用相同的方法,其中一些人编写的手册中列出了这些方法。此外,由于关于使用酷刑的明确证据“在朗格多西亚记录中很少发现”(第31页),因此可以假定大多数检查都是以同样的方式进行的。阿诺德认为:“审讯官在……13世纪,制定了一套关于异端和越界的话语,并声称这种语言具有特权权威”(第90页)。因此,在这种提问框架内提供证据的证人会加强审判官已经持有的、他们的问题所基于的Catharism的图景,而证人自己对这种信仰的理解可能会大不相同。这种方法似乎过于简单。虽然中世纪教会经常用一种疾病来描述异端邪说,但审判官并不处于医生的地位,医生的专业医学词汇没有争议。从他们自己的著作中可以清楚地看出,卡特里派拥有自己的权力语言,并教导他们的追随者挑战天主教对传统基督教神学概念的理解,比如创造和化身。受过良好教育的卡特里教徒和审判者之间的冲突经常演变成口头决斗,因为双方都有自己的权力语言。这使得嫌疑犯能够对审讯官作出含糊其辞和模棱两可的回答,这一点在伯纳德·桂的手册中有很好的说明。在他的书的第二部分,阿诺德运用他的解释理论的记录。他认为,作证人的真实观点可能存在于他所说的“多余的话语”中,即作证人给出的回答超出了审讯官的要求,从而使证人能够摆脱审讯者的话语。通过这种方法,他提供了证据,证明了Catharism对一些信徒意味着什么,以及这与宗教裁判所对他们参与该信仰的看法在多大程度上不同,后者是基于他们对Cathar等级制度的官方教学的了解。阿诺德认为,例如,被宗教裁判官和卡特里教徒都视为卡特里教徒救赎圣礼的安慰祭,被一些信徒视为一种既有宗教意义又有社会意义的成人仪式。...
本文章由计算机程序翻译,如有差异,请以英文原文为准。
查看原文
分享 分享
微信好友 朋友圈 QQ好友 复制链接
本刊更多论文
Inquisition and Power: Catharism and the Confessing Subject in Medieval Languedoc (review)
Inquisition and Power. Catharism and the Confessing Subject in Medieval Languedoc. By John H. Arnold (Philadelphia: University of Pennsylvania Press. 2001. Pp. ix, 311.) John Arnold has chosen as his epigraph this passage from T.J. Jackson Lears: Studying consumers through the eyes of market researchers is a little like studying heretics through the eyes of inquisitors: it can be a useful and indeed indispensable practice . . . but we cannot pretend . . . that the statements constitute the clear and unmediated voice of the people . . . that the inquisitors have vanished from the scene without leaving a trace. Arnold takes issue with those scholars who have uncritically accepted the evidence of inquisition witnesses, ignoring the circumstances in which their depositions were made. He seeks to evaluate the inquisition records from Languedoc in a more balanced way by using the methodology of Michel Foucault. Foucault was concerned to examine the connection between power and knowledge and argued that power was exercised by elite groups, such as doctors, through the use of linguistic and symbolic conventions which claimed to be cohesive and authoritative, which he described as discourses. Arnold takes the reader fully into his confidence, and Part I of his book (pp. 1-110) is spent chiefly in examining the sources and explaining the problems which they present when interpreted in Foucault's terms. He rightly argues that the southern French records may be considered as a unit, since although the inquisitors did not form part of an organization, they all exercised identical powers as papal judges delegate, they all sought to enforce the same body of law, and they all used, broadly speaking, the same methods, set out in handbooks which some of them had written. Moreover, since clear evidence about the use of torture "is very infrequently found within the Languedocian records" (p. 31), it can be assumed that most examinations were conducted in the same way. Arnold argues that: "The inquisitors during . . . the thirteenth century, formulated a discourse about heresy and transgression and laid claim to a privileged authority for that language" (p. 90). Consequently, witnesses who gave evidence within this framework of questioning would reinforce the picture of Catharism which the inquisitors already held and on which their questions were based, whereas the witnesses' own understanding of that faith might have been rather different. This approach seems simplistic. Although heresy was often described in terms of a disease by the medieval Church, the inquisitors were not in the position of doctors, whose technical medical vocabulary was not contested. As is clear from their own writings, the Cathars had their own language of power and taught their followers to challenge the Catholic understanding of traditional Christian theological concepts such as creation and incarnation. Encounters between well-instructed Cathar believers and inquisitors often turned into verbal duels because each side had their own language of power. This enabled suspects to give evasive and equivocal answers to the inquisitors, a point well illustrated in the manual of Bernard Gui. In Part II of his book Arnold applies his interpretative theory to the records. He argues that the true opinions of the deponents may be found in what he terms "the excess of words," the replies given by deponents which go beyond what the inquisitors asked, and which therefore enable the witness to break free from the inquisitorial discourse. Using this method, he offers evidence of what Catharism meant to some believers, and the extent to which this differed from the inquisitors' view of their involvement in that faith, which was based on what they knew about the official teaching of the Cathar hierarchy. For example, the consolamentum, which both the inquisitors and the Cathar perfect regarded as the Cathar sacrament of salvation, was viewed by some believers, Arnold argues, as a rite of passage whose significance was as much social as religious. …
求助全文
通过发布文献求助,成功后即可免费获取论文全文。 去求助
来源期刊
CiteScore
0.20
自引率
0.00%
发文量
60
期刊最新文献
Periodical Literature Notes and Comments Obituary Ecclesiastical Participation of the Catholic Laity in the Late Modern Period: The Case of Italian Immigrants in the United States Argentine Catholic Democratic Scientists and Their Projects for a Research University (1932–59)
×
引用
GB/T 7714-2015
复制
MLA
复制
APA
复制
导出至
BibTeX EndNote RefMan NoteFirst NoteExpress
×
×
提示
您的信息不完整,为了账户安全,请先补充。
现在去补充
×
提示
您因"违规操作"
具体请查看互助需知
我知道了
×
提示
现在去查看 取消
×
提示
确定
0
微信
客服QQ
Book学术公众号 扫码关注我们
反馈
×
意见反馈
请填写您的意见或建议
请填写您的手机或邮箱
已复制链接
已复制链接
快去分享给好友吧!
我知道了
×
扫码分享
扫码分享
Book学术官方微信
Book学术文献互助
Book学术文献互助群
群 号:481959085
Book学术
文献互助 智能选刊 最新文献 互助须知 联系我们:info@booksci.cn
Book学术提供免费学术资源搜索服务,方便国内外学者检索中英文文献。致力于提供最便捷和优质的服务体验。
Copyright © 2023 Book学术 All rights reserved.
ghs 京公网安备 11010802042870号 京ICP备2023020795号-1