A Contrite Heart: Prosecution and Redemption in the Carolingian Empire

The Jesuit Order as a Synagogue of Jews

“…Gaspar de Loarte (d. 1578) from Medina del Campo; 144 and Don Diego de Guzmán (d. 1606) from the high nobility of Seville. 145 From a report Nadal sent to Loyola in July 1553 we learn that Francisco de Borja eagerly admitted the two, 146 but somehow secretly-they were working for the bishop of Calahorra, Juan Bernal Díaz de Lugo, but nobody knew of their affi liation. Araoz insisted that they had to be expelled 147 and was supported in it by another Jesuit offi cial, Bartolomé de Bustamante (1501-70), 148 who talked about the issue to Don Diego de Tavera, an inquisitor and relative of Guzmán, arguing that the latter should not belong to the Society because of "that imperfection [tacha]."…”

“…Di questo huomo per spatio di dieci anni continui che stette in Perugia altro [113 v ] non s'è sentito che querele et cose di grandissima importanza, per le quali meritava essere severissimamente castigato et cacciato dalla Compagnia. Finalmente essendo capitate certe lettere in mano del Generale Everardo, che una donna scriveva al sodetto Mena, domandandogli che cosa voleva si facessero di certe robbe che gli 145 haveva lasciato in casa. Vedendosi scoperto et non havendo più i patroni che lo sostentavano, se ne fuggì.…”

Hypocrisy, performativity, and the Carolingian pursuit of truth

“…Yet, it was also recognized that even the confessor's expertise was still imperfect, and could itself be open to abuse, no less than that of a judge in a court of law. 104 The Annals of Xanten, for instance, record the case in 866 of two priests in Saxony who, 'although inexperienced' (quamuis inperiti), dressed in monks' garb and pretended, under the pretext of religion (sub obtentu religionis simulabant), to be men of great holiness, seeing angelic visions and manifesting signs, such that all the bishops and priests of the province believed the men predestined to be saints. People flocked to them in droves, rendering confessions and precious gifts in exchange for 'new judgements' (noua iudicia) from these fraudulent holy men.…”

Aeternum Dei servitium ad sanctum locum. Pokuta zabójców Pięciu Braci Męczenników w relacji Brunona z Kwerfurtu

“…Poza tym można wskazać na władców, którzy aktywnie współuczestniczyli w tworzeniu norm pokutnych uwzględniających podobne rozwiązania. Był to efekt zachodzenia na siebie uprawnień monarchów jako najwyższych decydentów zarówno w sferze świeckiej, jak i kościelnej 54 , głównie Karola Wielkiego, który -jak wykazała Abigail Firey -dążył usilnie do integracji "systemu sądowego" z kościelnym "systemem penitencjarnym" 55 . W tym kontekście na szczególną uwagę zasługuje przepis włączony do najsłynniejszego kapitularza tego Karolinga, Admonitio generalis z 789 r. W nim to władca zalecał, by sprawców szczególnie niegodziwych zbrodni umieszczać "in uno loco", ażeby tam jako servientes w ramach ekspiacji win znosili trud pracy i służby według przepisów kanonicznych.…”