172:
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326:, in 1180. The objections of the Council of Paris concerned penitentials of uncertain authorship or origin. Penitentials continued to be written, edited, adapted, and, in England, translated into the vernacular. They served an important role in the education of priests as well as in the disciplinary and devotional practices of the laity. Penitentials did not go out of existence in the late twelfth century. Robert of Flamborough wrote his
112:. Most later penitentials are based on theirs, rather than on earlier Roman texts. The number of Irish penitentials and their importance is cited as evidence of the particular strictness of the Irish spirituality of the seventh century. Walter J. Woods holds that "over time the penitential books helped suppress homicide, personal violence, theft, and other offences that damaged the community and made the offender a target for revenge."
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submitted to the same form of ecclesiastical discipline is itself misleading. For example, meat was a rarity in the diet of the poor, with or without the imposition of ecclesiastical fasts. In addition, the system of public penance was not replaced by private penance; the penitentials themselves refer to public penitential ceremonies.
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becoming assimilated into the larger society. The connection with the principles embodied in law codes, which were largely composed of schedules of wergeld or compensation, are evident. "Recidivism was always possible, and the commutation of sentence by payment of cash perpetuated the notion that salvation could be bought".
163:
The
Penitential of Cummean counselled a priest to take into consideration in imposing a penance, the penitent's strengths and weaknesses. Those who could not fast were obliged instead to recite daily a certain number of psalms, to give alms, or perform some other penitential exercise as determined by
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and wrote down set penances for those sins. Penances would vary given both the severity of the offence and the status of the sinner; such that the penance imposed on a bishop would generally be more severe than that imposed on a deacon for the same offence. For stealing, Cummean prescribed that a
167:
Some penances could be commuted through payments or substitutions. While the sanctions in early penitentials, such as that of Gildas, were primarily acts of mortification or in some cases excommunication, the inclusion of fines in later compilations derive from secular law, and indicate a church
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could also commute penances; the system of commutation did not reinforce commonplace connections between poverty and sinfulness, even though it favoured people of means and education over those without such advantages. But the idea that whole communities, from top to bottom, richest to poorest,
151:
The penitentials advised the confessor to inquire into the sinner's state of mind and social condition. The priest was told to ask if the sinner before him was rich or poor; educated; ill; young or old; to ask if he or she had sinned voluntarily or involuntarily, and so forth. The spiritual and
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The list of various penitential acts imposed on the sinner to ensure reparation included more or less rigorous fasts, prostrations, deprivation of things otherwise allowable; also alms, prayers, and pilgrimages. The duration was specified in days, quarantines, or years.
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mental state of the sinner—as well as his or her social status was fundamental to the process. Moreover, some penitentials instructed the priest to ascertain the sinner's sincerity by observing posture and tone of voice.
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lists the penance for an inebriated monk, "If any one because of drunkenness is unable to sing the Psalms, being stupefied and without speech, he is deprived of dinner."
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624:
498:
Dierkens, Alain (1996). "Willibrord und
Bonifatius—Die angelsächsischen Missionen und das Fränkischen Königreich in der ersten Hälfte des 8. Jahrhunderts".
322:. In practice, a penitential remained one of the few books that a country priest might have possessed. Some argue that the last penitential was composed by
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Penitentials were soon compiled with the authorization of bishops concerned with enforcing uniform disciplinary standards within a given district.
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both differed from locality to locality. Nor were commutations restricted to financial payments: extreme fasts and recitation of large numbers of
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layman shall do one year of penance; a cleric, two; a subdeacon three; a deacon, four; a priest, five; a bishop, six.
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Rouche, Michel (1987). "The Early Middle Ages in the West: Sacred and Secret". In Veyne, Paul (ed.).
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Medieval church law and the origins of the
Western legal tradition: a tribute to Kenneth Pennington
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According to Thomas
Pollock Oakley, the penitential guides first developed in Wales, probably at
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458:. Quellen und Forschungen zum Recht im Mittelalter. Vol. 7. Sigmaringen. pp. 257–70.
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Walking with Faith: New
Perspectives on the Sources and Shaping of Catholic Moral Life
471:"Kanonisches Recht und Busspraxis: Zu Kontext und Funktion des Paenitentiale Cummeani"
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and the appropriate penances prescribed for them, and served as a type of manual for
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and were introduced to the
Continent by Irish and Anglo-Saxon missionaries.
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English
Penitential Discipline and Anglo-Saxon Law in Their Joint Influence
119:, and spread by missions to Ireland. They were brought to Britain with the
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96:(who based his work on a sixth-century Celtic monastic text known as the
473:. In Pennington, Kenneth; MĂĽller, Wolfgang P.; Sommar, Mary E. (eds.).
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477:. Catholic University of America Excarpsus Press. pp. 17–32.
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Commutations and the intersection of ecclesiastical penance with
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Set of church rules concerning the
Christian sacrament of penance
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741:"Penitential Canons" "...have now only an historic interest."
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The earliest important penitentials were those by the Irish
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Studien zu den
Quellen der frĂĽhmittelalterlichen BussbĂĽcher
729:
A History of
Private Life 1: From Pagan Rome to Byzantium
500:
Die Franken. Wegbereiter Europas. 5. bis 8. Jahrhundert
73:in the sixth century AD. It consisted of a list of
754:The Anglo-Saxon Penitentials. A Cultural Database
707:The Literature of Penance in Anglo-Saxon England
50:is a book or set of church rules concerning the
601:"Anglo-Saxon Penitentials: A Cultural Database"
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712:John T. McNeill and Helena M. Gamer, trans.
731:. Harvard University Press. pp. 528–9.
659:Davies, Oliver; O'Loughlin, Thomas (1999).
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302:Learn how and when to remove this message
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61:, a "new manner of reconciliation with
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318:of 829 condemned the penitentials and
502:. Mainz: Von Zabert. pp. 459–65.
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633:. New York: Robert Appleton Company.
586:. New York: Robert Appleton Company.
546:. The Lawbook Exchange. p. 28.
236:adding citations to reliable sources
25:
627:". In Herbermann, Charles (ed.).
580:". In Herbermann, Charles (ed.).
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540:Oakley, Thomas Pollock (2003) .
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415:Collectio canonum quadripartita
320:ordered all of them to be burnt
65:" that was first developed by
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714:Medieval Handbooks of Penance
576:Boudinhon, Auguste (1913). "
787:
513:Woods, Walter J. (2010).
469:Körntgen, Ludger (2006).
98:Paenitentiale Ambrosianum
721:Sex and the Penitentials
625:The Sacrament of Penance
422:Handbook for a Confessor
121:Hiberno-Scottish mission
106:Archbishop of Canterbury
757:, by Allen J. Frantzen.
623:Hanna, Edward (1913). "
386:Paenitentiale Ecgberhti
379:Paenitentiale Theodori
372:Paenitentiale Cummeani
341:Paenitentiale Vinniani
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737:Catholic Encyclopedia
630:Catholic Encyclopedia
583:Catholic Encyclopedia
454:Körntgen, L. (1993).
177:Liber poenitentiarius
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334:List of penitentials
328:Liber Poenitentialis
232:improve this section
716:. 1938, repr. 1965.
662:Celtic Spirituality
644:"Gildas on Penance"
393:Paenitentiale Bedae
598:Frantzen, Allen J.
578:Penitential Canons
519:. Wipf and Stock.
400:Excarpsus Cummeani
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110:Theodore of Tarsus
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703:Allen J. Frantzen
665:. Paulist Press.
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