Osobní religiozita, náboženství a členství: případ Armanna "Pungilupa" z Ferrary = Individual religiosity, religion, and membership : the case of Armanno "Pungilupo" from Ferrara
Armanno, nicknamed Pungilupo, from Ferrara, Italy, was considered a religiously active person during his life. After his death in 1269, he became venerated as a saint in the cathedral of Ferrara. However, the inquisitors knew that they had received his confession and abjuration in the matter of here...
| Autres titres: | Individual religiosity, religion, and membership |
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| Auteur principal: | |
| Type de support: | Électronique Article |
| Langue: | Tchèque |
| Vérifier la disponibilité: | HBZ Gateway |
| Journals Online & Print: | En cours de chargement...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publié: |
Společnost
[2011]
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| Dans: |
Religio
Année: 2011, Volume: 19, Numéro: 2, Pages: [147]-178 |
| Sujets non-standardisés: | B
Practices
B Armanno Pungilupo B concept of religion B inquisitional records B Inquisition B Ferrara B individual religiosity B Representations B concept of membership B Emotions |
| Accès en ligne: |
Volltext (kostenfrei) |
| Résumé: | Armanno, nicknamed Pungilupo, from Ferrara, Italy, was considered a religiously active person during his life. After his death in 1269, he became venerated as a saint in the cathedral of Ferrara. However, the inquisitors knew that they had received his confession and abjuration in the matter of heresy in 1254 and they had serious suspicions that his heretical contacts had continued even after his abjuration. They gathered a significant body of evidence against him. The canons of Ferrara cathedral reacted and struggled to defend Armanno's reputation as a holy man. There are several sources on Armanno - among others, detailed notarial testimonies from both parties: on Armanno's "heretical" statements and practices, on his miracles, on his going to confession and communion. The sources can be read in more than one way. In this paper I attempt to reconstruct Armanno's individual religiosity (his representations, emotions, and practices) and I confront the results with the concept of religion understood in the Durkheimian way, i.e. as a system of representations and practices where affiliation is understood as membership. I conclude that Armanno's religiosity was non-doctrinal, practical, indefinite, and anchored in particular situations. Indeed, some of his practices clash with others or with some of his beliefs, and they do not respect the borderlines between religious communities (Cathar vs. Catholic). Armanno's religiosity was not at all systematic and contrasts deeply with the usual concepts of religion and membership. |
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| ISSN: | 2336-4475 |
| Contient: | Enthalten in: Religio
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| Persistent identifiers: | HDL: 11222.digilib/125370 |