Thesis (J.C.L.)--Catholic University of America, 1992. / Includes bibliographical references (leaves 59-62).

Thesis (doctoral)--Philosophisch-Theologische Hochschule St. Georgen, Frankfurt (Main), 2005. / Includes bibliographical references (p. 283-311).

L’étude de l’histoire de la faillite de ses origines romaines à sa disparition en 1985 témoigne de l'instrumentalisation de l'humiliation par le droit. Le commerçant incapable d’honorer ses engagements même sans avoir commis de fraude représente un danger pour l’ordre social et une nuisance pour ses créanciers. Un danger qu’il faut neutraliser par tous les moyens. L’humiliation parait alors la meilleure voie pour assurer la visibilité et l’exclusion du commerçant défaillant. Cette stigmatisation protéiforme s’adapte à l’évolution de la société pour imprimer à la faillite la honte qui s’y attache. D’abord imposée et organisée par le droit elle s’émancipe peu à peu du circuit légal. Lorsque le droit consacre explicitement l’innocence du failli la société continue de faire de lui un paria. Un coup de maître juridique puisque l'institutionnalisation d'une répression de la défaillance aux origines de notre civilisation n'est plus dépendante du droit mais de la société. / Studying the history of bankrupcy, from its origins in ancient Rome to its disappearance in 1985, reveals how the law instrumentalized humiliation. A trader who proves unable to honor his commitments, even if he did not engage in fraud, is a threat to the social order and a liability to his creditors. This danger must be neutralized by any means. Humiliation thus appears as the best way to flag and exclude the failing trader. This protean stigmatisation adapts to the evolution of society to establish the link between bankrupcy and shame. It was, at first, imposed and organised by justice, but it progressively emancipates from the legal apparatus. Even after the law explicitly acknowledged the innocence of bankrupt individuals, society kept casting them out. This judicial master stroke majes the institutionalisation of the repression of bankrupcy that exists since the origins of our civilization no longer relies on justice, but on society. Bankrupcy has disappeared from the Codes, but the concept still exists in citizens' minds, and the stigma it occasionates remains just as powerful. Reforms cannot single-handedly erase the secular stigmatisation of bankrupcy, which deeply impregnates mentalities. At this point, it seems as though we have to acknowledge failure: would it be that it is impossible to erase the stigmatisation of an innocent CEO but incapable of paying back his creditors. Asopting a historical perspective shows that the constant and progressive move towards more leniency from a judicial point of view is a worn-out solution. In order to obtain new results, the methods need to be reexamined.

Title Analytical Survey of Czech Manuals for Penitents Issued after 1990 Abstract The thesis is based on a description and analysis of the manuals for penitents that were issued in the Czech Republic after 1990. These manuals (confessional mirrors) are designed as aids in the preparation for the Sacrament of Penance. Since 1990 the religious literature may be freely published in our country and the focus of the thesis is put on the manuals published since then. To assess the materials competently, the thesis at first deals with the theology of the Sacrament of Penance as such. The central part of the thesis presents different aids for penitents, comes with their basic description and with the evaluation of their handiness (for which group of penitents or for which occasion is the manual fit). This analysis will be followed by the description and evaluation of the manuals for confessors that provide a practical aid for the improvement of the priestly service. The different ways of practical fitness of these tools will be assessed. The main aim of the thesis consists in providing an insight into different manuals for penitents and to facilitate the orientation among them to help with the choice of a fitting tool in concrete cases. Another goal of the thesis is to facilitate the orientation among the manuals...

Les communautés chrétiennes du paléo-christianisme ont été confrontées à la vie peccamineuse de leurs membres après le baptême, tout particulièrement face aux trois péchés que sont l’idolâtrie, le meurtre et l’adultère et qui constituaient déjà dans la bible l’antithèse absolue de la Torah. Si des auteurs anciens des IIème et IIIème siècles s’intéressent à cette question c’est pour y apporter une réponse, notamment par la mise en place d’une seconde pénitence, post-baptismale. Un groupe chrétien des environs de Rome en pose le principe avec Hermas avant qu’il ne soit développé par Tertullien dans sa communauté de Carthage. Pour sa part, une communauté syrienne qui nous a donné la Didascalie l’organise autour de la personne de l’évêque. Nos auteurs mettent en place des frontières destinées à protéger les membres de leurs communautés contre un retour tant au paganisme qu’au judaïsme. / The early Christian communities faced their members peccaminous lives after their baptism, especially with three sins : idolatry, murder and adultery. In the Bible, these sins already constitued the Torah antithesis. If ancient authors from the II and the III centuries were interested in this matter, it was to be able to give an answer while introducing a second penance post-baptismal. In the area around Roma, a group of christians established this new principle with Hermas before it started to be developped by Tertullien in Carthage. For its part, the Syrian community who gave us the Didascalia organised it around the personn of the bishop. Our authors started to place the boundaries to be destined to protect their community members to retourn to paganism and judaism.

Thesis (D. Min.)--Catholic Theological Union at Chicago, 1995. / Includes abstract and vita. Includes bibliographical references (leaves 171-181).

Thesis (Th. D.)--Vrije Universiteit, Amsterdam, 1955. / Bibliography: p. 259-270.

Le sacrement de confession, dont l’obligation annuelle est décidée par le concile de Latran IV (1215), est une pratique religieuse qui marque profondément la civilisation du Moyen Âge finissant. Le motif remporte un succès franc dans le théâtre profane des XIIIe XVIe siècles. Les farces montrent des scènes de confessions burlesques, toujours déviantes, dans lesquelles les travers des pénitents et des confesseurs apparaissent et dont la mécanique formelle est utilisée à des fins dégradées. La moralité favorise l’exploitation des métaphores de ce sacrement ou son allégorisation divisée en de multiples personnages qui gravitent autour de ses trois grands moments : contrition, confession et satisfaction ou pénitence. La figuration imagée est mise au service du sens théologique du sacrement, la confession étant un moyen de salut, une étape capitale par rapport au devenir éternel de l’âme. Enfin, les mystères de la Passion font adopter aux saints antiques le langage du sacrement, manifestant l’identité, dans la civilisation médiévale, entre conversion et confession. Malgré des élaborations esthétiques différenciées selon le genre théâtral, les fortes convergences entre les pièces du corpus montrent des dramaturges attentifs aux mêmes aspects du sacrement : les difficultés qu’il y a à accepter cette démarche d’auto-accusation, l’effort pastoral déployé par les contemporains pour en persuader le bien-fondé et en expliquer le déroulement et enfin, quand ils se font jour au XVIe siècle, les affrontements doctrinaux avec les protestants. Le théâtre est en cela le témoin de la théologie moyenne des hommes de son temps. / Confessing sins is a yearly duty for all Christians since the council of Lateran IV (1215). The broad impact of this religious practice on late medieval civilization is patent through the French theatre of the xiiith – xvith centuries. Comic short plays (farces) show realistic scenes of confession: but, due to the confessor’s or the sinner’s attitude, none is right. The comical and critical distance allows the use of the ritual form, disconnected from the preoccupation of heaven and hell and applied to terrestrial purposes. On the contrary, the use of allegory in morality plays (moralités) aims at showing the signification of the sacrament: images emphasize the meaning of this sacrament which provides ways of salvation to the soul of the sinner. The moments of the rite, contrition, confession, and penance, are, like every other notion in connection with them, impersonated by allegorical characters who explain and perform the sacrament. Eventually, in the Passion plays (mystères), saint characters tell their conversion to the ritual forms of the sacrament, showing the equivalency, in that civilization, between conversion and confession. Despite esthetic differences depending on the theater genres, all plays show a similar interest on some aspects of the sacrament: the reluctance every man must overcome to formulate his self-accusation, the pastoral care with which the institution keeps explaining and convincing people of its use and finally, as it rises in the xvie Century, the protestant contestation of the sacrament. Theatre thus appears to be a testimony of the average late medieval theology.

At the center of this thesis are seven psalms, commonly known as the Penitential Psalms. The Penitential Psalms were often used in connection to corporeal expressions of the sacrament, and though sacramental practices changed, they retained this association, and even became a catalyst for literary change and experimentation. In this thesis, I will show how these psalms were connected to the sacrament of penance throughout the medieval period, and well into the religiously tumultuous sixteenth century. This thesis explores four texts that take up the Penitential Psalms, adapting, refashioning, and reappropriating them to be used in different ways. The Introduction outlines the history of the Penitential Psalms and their interconnectedness with sacramental theology and practice; it further establishes the cultural and theoretical context within which the four examined texts must be considered. These sacramental ties with the Penitential Psalms are not found only in theological writings, but they also infused lay practice and experience, as I will show in Chapter One, where I examine the staunchly Protestant Actes and Monuments by John Foxe. Additionally, I argue that Foxe's accounts of Marian martyrs point to Psalm 51 both as a text of protest and memorialization. Chapter Two then moves to Sir Thomas Wyatt's A Paraphrase of the Penitential Psalms; there I examine the presence of the male body within the work, placing the text within the setting of a visual history that illustrates David's illicit desire for Bathsheba. With this tradition in mind, I examine trajectories of ocularity within the narrative, tracing the redirection of sexual desire. Anne Lock's Meditation of a Pentient Sinner is the center of Chapter Three. Meditation, when considered in relation to the dedicatory epistle, reveals connections to the standardized penitential process, and I argue that Lock presents a modified form of repentance to her reader. The final chapter looks at The Sidney Psalter's Penitential Psalms, which reveal an incoherent view of the penitential body merging with the body of the dead war-hero, Philip. It is within this penitential affect that the penitent displays and partitions his or her own body slipping into an otherness predicated by sin.

Les Lunete confessorum alias Bursa Marie, sont un ouvrage écrit en latin par le Révérend Père Gilbert Nicolas, franciscain de l'Observance, qui vécut dans la seconde partie du XVème siècle et au début du XVIème siècle. L'auteur est connu surtout comme co-fondateur d'un ordre religieux, l'Ordre de la Vierge Marie ou Ordre des Annonciades, qu'il fonda avec Jeanne de France, fille de Louis XI. L'ouvrage, à ce jour, n'est connu qu'en un seul exemplaire, un manuscrit qui se trouve à la Bibliothèque du Patrimoine de Toulouse. Comme l'indique le titre, le livre est destiné à aider les confesseurs dans leur tâche. L'auteur considère que les confesseurs de son temps sont dépourvus de la connaissance et peut-être aussi de la sagesse nécessaires à cette fonction qu'est la confession. L'ouvrage accompagne donc le confesseur à travers les étapes de la confession: l'écoute du pénitent, l'interrogation de celui-ci, la qualification des fautes (quand y-a-t-il ou non un péché mortel), la pénitence et l'absolution. Gilbert Nicolas est donc amené à traiter de toutes sortes de cas pratiques touchant la vie quotidienne des laïcs (par exemple, opérations commerciales, fonctionnement d'une association, héritage, mariage) et celle des religieux (par exemple, vœux monastiques, récitation des heures, réception de bénéfices, rôle des évêques). L'auteur a choisi aussi de traiter de la question en profondeur: le péché mortel résulte avant tout du mépris conscient et volontaire des commandements de Dieu, il faut donc expliquer à fond ces commandements et les obligations qui en résultent. Pour ces explications et conseils, Gilbert Nicolas emprunte nombre d'extraits à d'autres auteurs, écrivains de sommes et de textes pénitentiels, de théologiens et de juristes de droit canon ou civil, qui vont principalement du XIIème siècle jusqu'à l'époque où vit. Le texte laisse transparaître, à l'occasion de certaines questions, les tensions religieuses qui parcourent cette fin du Moyen-âge, à propos des sacrements, de l'autorité du pape et de la vie monastique. Le présent ouvrage est une édition et une traduction. Il a pour ambition de fournir un texte disponibles pour d'autres études, qu'elles soient de théologie morale, d'histoire, de linguistique, voire d'économie ou de sociologie. / The Lunete confessorum alias Bursa Marie is a book written in Latin by R.P. Gilbert Nicolas, a Franciscan brother of the Observance who lived in the second half of the XVth century and the beginning of the XVIth century. The author is known mainly as a cofounder of a religious order, the Order of the Virgin Mary (Ordre de la Vierge Marie) and Order of the Annonciades (Ordre des Annonciades), which he founded together with Jeanne de France, the daughter of Louis XI. The book is known these days only as a single copy, which is a manuscript in the Library of Heritage (Bibliothèque du Patrimoine) of Toulouse. As indicated by the title, the book is intended to help confessors fulfill their task. The author considers that the confessors of those days had a lack of knowledge and perhaps also of wisdom which is necessary for the penance. The book therefore accompanies the confessor throughout the stages of the penance: listening the penitent, his interrogation, the classification of the mistakes (when is there a mortal sin or not), the penance and the absolution. Gilbert Nicolas is therefore explaining how to deal with practical cases out of the everyday life of the laity (for example commercial transactions, functioning of an association, heritage and marriage) and of the friar (for example the monastic vow, recitation of the hours, receiving benefits and role of the bishop). The author also chose to address some issues in depth: mortal sin is primarily the result of a conscious and voluntary disregard of the commandments of God, it is therefore necessary to fully explain these commandments and obligations hereunder. For these explanations and advices, Nicolas Gilbert borrows many excerpts from other authors, writers of penitential texts (summa) ( and texts, theologians and jurists of civil or canon law, which went from the 12th century until the period he lived in. Confronted with some specific questions, the text lets shine through the religious tensions that existed throughout the late Middle Ages about the sacraments, the authority of the Pope and the monastic life. The present book is an edition and a translation. Its goal is to provide a text available for further studies whether for moral theology, history, linguistics or even for economics or sociology.