By Ronald J. Stansbury
Utilizing a number of resources and disciplinary angles, this publication indicates the numerous and sundry ways that pastoral care got here to play such an immense function within the day after day lives of medieval humans. 1 quantity, 335-page, 17-chapter, English-language survey of analysis of medieval pastors (priests, bishops, abbots, abbesses, popes, etc.) and their courting to their respective congregations (1215-1536).
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Extra resources for A Companion to Pastoral Care in the Late Middle Ages, 1200-1500
Popular Piety in the Middle Ages: What is Popular,” Florilegium 4 (1982), 184–93. Z. Davis, Delaruelle, Vauchez, Le Goff, Mollat, Peter Brown, and others, on topics such as: “Les 20 joseph goering two currents in the study of popular religion, one that would privilege the educated faith of the learned ( foi savante) over the blind or unreasoning faith of the common people ( foi populaire), and another that would privilege the lively and diverse piety of the common people (popular piety) over the rather staid and formal piety practiced and inculcated by the so-called “institutional church” and its clergy (official piety).
Preaching and pastoral care in the middle ages 27 with the statement that our art—that is the occupation of the priest— is the “regimen animarum” the governance of the soul. The language is similar here to what is used later in the Fourth Lateran Council where this regimen animarum is described as the art of arts. 11 He then discusses penance and reconciliation, venial and grave sins and so on—all in keeping with the long patristic tradition, going back to Gregory the Great, defining the various qualities of a priest and pastor.
2, PL 176 Col. 330C, and Peter Lombard, Sententiae in IV libris distinctae, editio tertia ad fidem codicum antiquiorum restitute 3, d. 23, c. 1 (Grottaferrata, 1971). , PL 176 Col. 330C. 15 “Non potest esse de eo quod omnino ignoratur,” Peter Lombard, 3 Sent. 24 c. 2. 16 See, for example, Summa Hostiensis super titulis decretalium (Lyon, 1542), f. 4rb, Alexander of Hales, Summa theologica, p. 1072b, and Bonaventure, Commentarii in quatuor libros sententiarum in 3 Sent 23 c. 4, pg. 481a. I mention little of Aquinas in this essay because though the Angelic Doctor was active in his academic career during the period under discussion, his work was quite controversial, and he did not appear in the Dominican educational curriculum until well into the fourteenth century.
A Companion to Pastoral Care in the Late Middle Ages, 1200-1500 by Ronald J. Stansbury