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

从早期基督教时代开始，个人罪人被排除在社区之外，以引导他们回到上帝面前。被逐出教会的法律概念延续了这一观点，借鉴了对中世纪教会来说很重要的三重关系，即社区、个人和上帝之间的关系。这需要同时考虑宗教和社会历史的分析。只有个人可以为自己的罪承担罪责，承担他们对上帝的责任。另一方面，基督教团体有责任评估个人行为的可缺性及其与上帝的内在关系，并采取措施使罪人悔改，最终的制裁是将其逐出教会，影响到生活的几乎所有领域。为了解除开除教籍，罪人必须以一种积极的方式与他被排除在外的社区联系起来。因此，本研究首先探讨了他们活动的法律基础，然后在第二步询问他们是如何行动和行为的，重点关注13世纪的许多法律创新。这项研究的重点是那些在审视教会历史时往往被忽视的人：平信徒。基督教社区通常被认为是双重的，平信徒以不同的方式服从于神职权威。在这种二元观念中，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俗人从现代的角度来看，这些冲突似乎是由政治利益而不是精神利益造成的。在这本书中，被逐出教会的人的传记反映了这种紧张关系，并展示了俗人——公爵、伯爵和市民——是如何对待被逐出教会的。不同类型的来源第一次在广泛的基础上进行比较，以考虑俗人如何寻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来支持自己的利益，反对主教，以及他们如何设法参加神圣的服务和其他被逐出教会禁止的宗教活动。微观视角的分析致力于社会历史的更广泛视角，可以显示出被逐出教会的人在他们本应被排除在外的基督教群体中生动地活动，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.