Insolent Proceedings: Rethinking Public Politics in the English Revolution. Essays in Honour of Ann Hughes. Edited by PeterLake and JasonPeacey. Manchester: Manchester University Press. 2022. xxii, 253 pp. Hardback £90.00. ISBN 9781526165008.
Insolent Proceedings: Rethinking Public Politics in the English Revolution. Essays in Honour of Ann Hughes. Edited by PeterLake and JasonPeacey. Manchester: Manchester University Press. 2022. xxii, 253 pp. Hardback £90.00. ISBN 9781526165008.
复制标题
无礼的诉讼：重新思考英国革命中的公共政治。
DOI：
10.1111/1750-0206.12682
复制
发表时间：
2023
影响因子：
0.2
通讯作者：
Hopper A
中科院分区：
文献类型：
--
作者：
Hopper A
费利西蒂·希尔关于被逐出教会后的影响的专著是对当前学术研究的一个受欢迎的补充，在其他主题中，教会法的实际应用，政治沟通，以及中世纪的社会关系。此外，它还提醒我们，对渗透到社会各阶层的法律概念进行细致分析所提供的解释机会。三个标题提供了这本书的主题结构：个人，社区和宣传。然而，首先，这本书的引言挑战了中世纪学术和通俗历史中关于被逐出教会的既定假设。在过去一个世纪的史学中，逐出教会的做法一直是一种被误解和未被充分考虑的制裁。像“过度使用”和“无效”这样无处不在的形容词拖累了这个词，在这里被重新评估，发现太笼统了，没有多少真正的价值。然而，比讨论再现更重要的是，希尔的专著的中心目标是“阐明被逐出教会的人类经验”（p. 391）。3)。13世纪英格兰的丰富资料，作者仔细阅读了大量已出版和未出版的资料，包括数十份主教登记册，几份编年史，以及国家档案馆（C 85）保存的《被逐出教会的意义》，这意味着这一目标可以轻松实现，并取得了创新的成果。这本书还有两个附录。第一份提供了13世纪英格兰依事实被逐出教会的名单。第二个附录是《神圣之眼》（Oculus Sacerdotis）未翻译的抄本，指示牧师们例行公事地公布被逐出教会的判决。理论上，对个人来说，逐出教会“意味着完全被排除在基督教社会之外”。13)，通常以被逐出教会的人回归教会而告终。这本书的一个主题是理解人们结束被逐出教会时期的动机问题。希尔指出了这一决定的社会和精神原因。例如，根据迪尔凯姆的标签理论，一些被逐出教会的人可能会回到教会，作为对他们离经叛道地位的社会压力的一种反应。同样，从个人角度来看，在被逐出教会的状态下生活的日常实际困难可能会促使人们回归共融。或者，可能是被逐出教会的人担心他们灵魂的安全。希尔认为，被逐出教会被认为是一个仅仅具有时间含义的法律概念，已经“过度地去戏剧化”了。相反，作者指出，在13世纪，人们声称那些被逐出教会而死的人的灵魂注定要下地狱。教会当局通过神迹重申了这一点
Felicity Hill’s monograph on the after-effects of excommunication is a welcome addition to current scholarship on, among other topics, the practical application of canon law, political communication, and social relationships in the Middle Ages. Moreover, it is a reminder of the interpretive opportunities afforded by the meticulous analysis of a legal concept that permeated all levels of society. Three headings provide the book with its thematic structure: Individuals, Communities, and Publicity. To open, however, the book’s introduction challenges established assumptions about excommunication generally found in both academic and popular histories of the Middle Ages. In much of the past century’s historiography, the practice of excommunication has been a misunderstood, and under-considered, sanction. The baggage of omnipresent adjectives that weigh down the term, like ‘overused’and ‘ineffective’, are here reassessed and found to be too generalised to hold much real value. However, more significant than discussions of representation, the central objective of Hill’s monograph is to ‘illuminate the human experience of excommunication’(p. 3). The richness of material from 13th-century England, and the author’s careful reading of a broad range of published and unpublished sources, including dozens of bishop’s registers, several chronicles, and the Significations of Excommunication held at the National Archives (C 85), means this goal is comfortably achieved with innovative outcomes. The book also contains two appendices. The first of these provides a list of ipso facto excommunications from 13th-century England. The second appendix is an untranslated transcription from the Oculus Sacerdotis, instructing priests to routinely publicise sentences of excommunication. In theory, for the individual, excommunication ‘entailed complete exclusion from Christian society’(p. 13) and would typically end with the excommunicated returning to the Church. A theme of the book is the problem of understanding the motivation of people to end their period of excommunication. Hill identifies both social and spiritual rationalities for this decision. For example, it is possible, in accordance with Durkheimian labelling theory, that some of the excommunicated returned to the Church as a reaction to social pressure against their deviant status. Equally, from a personal perspective, the day-to-day, practical difficulty of living in a state of excommunication may have induced a return to communion. Or, perhaps, the excommunicated feared for the safety of their soul. Hill argues that excommunication has been ‘unduly de-dramatized’by being perceived as a legal concept with merely temporal implications. To the contrary, the author notes, during the 13th century it was claimed that the souls of those who died excommunicated were destined for hell. This was reaffirmed by the ecclesiastical authorities through miracle