Missachtung, Anerkennung, Kreativität - Exkommunizierte Laien im 13. Jahrhundert

从早期基督教时代开始，个别的罪人被排除在社区之外，带领他们回到上帝面前。逐出教会的司法概念延续了这一想法，借鉴了中世纪教会将社区、个人和上帝相互联系起来的三重关系。这就需要从宗教和社会历史两方面进行分析。只有个人才能为自己的罪承担罪责，并承担对上帝的责任。另一方面，基督教社区负责评估个人行为的可罚性及其与上帝的内在关系，并采取措施使罪人皈依，最终制裁是影响几乎所有生活领域的重大逐出教会。为了解除逐出教会，罪人必须以积极的方式与他被排除在外的社区联系起来。因此，本研究首先探讨他们活动的法律的基础，然后再探讨他们的行为和举止，重点关注13^世纪的许多法律的创新。这项研究的重点是那些往往被忽视的人，当教会的历史被审查：俗人。基督徒团体通常被想象成双重的，俗人以不同的方式服从神职人员的权威。关于这种二元的概念，逐出教会被认为是一种“精神武器”，使神职人员能够在冲突中起诉平信徒，从现代的角度来看，这些冲突似乎是由政治利益而不是精神利益所塑造的。被逐出教会者的传记在这本书中融合反映了这种紧张局势，并展示了如何外行-公爵，计数和镇民-关于逐出教会的行为。不同类型的来源进行了比较，在广泛的基础上，第一次考虑如何俗人征求世俗和教会当局的支持，他们如何利用教会法和信仰的迹象，有利于自己的利益和反对主教，以及他们如何设法参加神圣的服务和其他宗教习俗禁止逐出教会。致力于更广泛的社会历史视角的微观视角分析可以表明，被逐出教会的人在他们应该被排除在外的基督教社区中表现得生动活泼，他们对教会结构如何运作有自己的看法。

From early Christian times onwards, individual sinners were excluded from the community to lead them back to God. The juridical concept of excommunication perpetuated this idea, drawing upon a threefold relationship significant for the medieval church relating the community, the individual and God to each other. This requires an analysis considering both religious and social history. Only the individual could take the guilt for their sins and assume their responsibility to God. The Christian community on the other hand was responsible to evaluate the peccability of the individuals actions and their inner relationship with God and to take measures to convert the sinner, the ultimate sanction being major excommunication affecting nearly all areas of life. To lift excommunication, the sinner was obliged to relate himself in a positive way to the community he was excluded from. Therefore, this study explores in a first step the legal basis for their activities and asks in a second step how they acted and behaved, focusing the 13^ century with its many legal innovations. The study focuses on those people who often tend to be neglected when the history of the Church is examined: the laity. The Christian community often was imagined as twofold, the laity being subject to clerical authority in different ways. With regard to this dualistic concept, excommunication was thought of as a ‘spiritual weapon’ enabling the clergy to prosecute laypeople in conflicts which from a modern perspective appear to have been shaped rather by political than by spiritual interests. The excommunicates’ biographies amalgamated in this book reflect this tension and demonstrate how laypeople - dukes, counts and townsmen - acted with regard to excommunication. Different genres of sources are compared on a broad base for the first time to consider how the laypeople solicited support from secular and ecclesiastical authorities, how they utilised canon law and signs of faith in favour of their own interests and against bishops, and how they managed to take part in divine services and other religious practices forbidden for excommunicates. Micro-perspective analysis committed to the wider perspective of social history can show that the excommunicates vividly acted within the Christian community they ought to be excluded from and that they had their own opinions on how ecclesiastical structures worked.