Luther's House of Learning: Indoctrination of the Young in the German Reformation. Gerald Strauss

Ozment, Steven

doi:10.1086/242022

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“…No less importantly, the confessor's scorn for and acts of violence toward the servants or menu peuple in nouvelle 31 not only give physical form to the "tyranny of confession" 66 so often decried for its brutality by Reformers, who contended clerics "desire [d] to enslave the penitent" to themselves, 67 but also recall the disempowerment of women and the lower classes in church practice and canon law. In general, Protestantism promised adherents of all backgrounds a greater voice in church governance and theological discourse than was had in the unreformed Roman or Gallican tradition, as well as an egalitarian role in the corporate or collective confession favoured by reformist communities, and in their priesthood of all believers.…”

Section: See Ernst Kantorowicz the King's Two Bodies: A Study In Medi...mentioning

confidence: 99%

What the Monk’s Habit Hides: Excavating the Silent Truths in Marguerite de Navarre’s Heptaméron 31

Zegura¹

2015

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In Heptaméron 31, Marguerite de Navarre portrays a lascivious “Cordelier” or Franciscan who takes over a matron’s household during her husband’s absence, kills her servants, and disguises the woman as a monk before abducting her. Despite its surface resemblance to Rutebeuf’s “Frère Denise,” which also unveils a Franciscan’s lechery, Marguerite’s narrative is not a simple anticlerical satire. Within it we find a critique of the over-trusting husband, metaphors of censorship, an inquest into the dialectics of silence and (in)sight, a foregrounding of the victims’ body language, and analogies between the body politic and the body of the family. With these tools Marguerite folds into her nouvelle an allegory of reading; a cautionary tale about the dangers of mistaking outward “works” for true godliness; and an histoire tragique with political overtones that figure a crisis of authority between Reform theology’s “two kingdoms,” or secular and sacred governance, in sixteenth-century France. Marguerite de Navarre, dans le conte 31 de L’Héptaméron, dépeint un « cordelier » (franciscain) luxurieux qui, en l’absence du mari, s’empare du foyer d’une dame, tue ses serviteurs, la déguise en moine et l’enlève. Malgré la ressemblance avec le «Frère Denise” de Rutebeuf, qui met aussi en scène un franciscain débauché, le récit de Marguerite n’est pas une simple satire anticléricale. On y trouve en effet d’autres éléments: une critique du mari trop confiant, des métaphores de la censure, une exploration de la dialectique entre silence d’une part et vue (et perspicacité) de l’autre, le spectacle du langage corporel des victimes, et des analogies entre les corps politique et le corps familial. Par ces moyens, Marguerite insère dans sa nouvelle une allégorie de la lecture, une mise en garde contre le danger de méprendre les « actes » visibles pour de l’authentique bonté et, enfin, une histoire tragique aux accents politiques où se donne à lire une crise de légitimité opposant les « deux royaumes » de la théologie de la Réforme dans la France du seizième siècle: le gouvernement d’ici-bas et le gouvernement sacré.

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Section: See Ernst Kantorowicz the King's Two Bodies: A Study In Medi...mentioning

confidence: 99%

What the Monk’s Habit Hides: Excavating the Silent Truths in Marguerite de Navarre’s Heptaméron 31

Zegura¹

2015

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Luther's House of Learning: Indoctrination of the Young in the German Reformation. Gerald Strauss

Cited by 1 publication

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What the Monk’s Habit Hides: Excavating the Silent Truths in Marguerite de Navarre’s <i>Heptaméron</i> 31

What the Monk’s Habit Hides: Excavating the Silent Truths in Marguerite de Navarre’s <i>Heptaméron</i> 31

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