Search Results (20)

In contemporary scholarship, pilgrimage is increasingly analysed as a practice associated with personal transformation, spiritual reflection, and psychological well-being. Among the most popular contemporary pilgrimage routes, the Camino de Santiago attracts hundreds of thousands of participants each year, many of whom describe their journey in explicitly therapeutic terms. This article examines the Camino experience through the theological category of penance understood as a form of spiritual therapy within the Christian tradition. The main argument of the study is that the early Christian understanding of penance as spiritual medicine provides a meaningful interpretative framework for analysing the therapeutic experiences reported by contemporary pilgrims. Early Christian authors such as Hermas, Tertullian, and Cyprian described sin as a spiritual illness and penance as a process of healing and restoration. Within this perspective, practices involving physical effort, repentance, prayer, and moral transformation functioned as forms of spiritual therapy (gr. θεραπεία). The article combines theological and empirical approaches. Analyses the concept of penance as spiritual healing in early Christian sources and traces its historical connection with penitential pilgrimage. Presents qualitative research based on semi-structured interviews conducted with pilgrims on the Camino de Santiago. While the participants rarely framed their experiences explicitly in penitential terms, their testimonies reveal recurring themes of inner purification, emotional reconciliation, coping with illness or personal crisis, and the search for meaning. The findings suggest that these experiences can be meaningfully interpreted through the lens of the Christian understanding of penitential practice, particularly as a process of transformation and restoration. Rather than demonstrating a direct continuity, the study proposes an interpretative perspective that highlights structural similarities between historical theological models and contemporary experiential narratives. By integrating theological reflection with empirical data, the article contributes to debates on how historical religious concepts can illuminate contemporary experiences of healing, meaning, and well-being. Full article

This study examines the possible points of connection between crime and reading on the basis of genre-typical roles and motifs in detective fiction. I aim to identify characteristic reading methods, strategies, locations, events, and professions with regard to the detective, the perpetrator and the victim. Following a general introduction with a focus on genre theory and thematic concerns, I proceed with an analysis of P. D. James’s crime novel Original Sin. This novel not only offers the posing and solving of a criminal puzzle, but also reflects powerfully on moral questions about sin, original sin and violent death. In my analysis, I follow the method of close reading, and as part of this approach, I also explore traces of biblical intertextuality. As a result of theoretical reflection and interpretation, I draw two important conclusions: (1) For investigators, reading texts constitutes an effective and indispensable instrument for reconstructing the past, thus uncovering the truth and revealing the perpetrator. (2) The reading events depicted in the novel refer to experiences and conceptual connections that justify discussing a kind of theology of reading: reading appears in the story as an intellectual activity that forms part of certain religious practices (penance, prayer, confession). Full article

This study examines the mural paintings of the Chapter House of the Monastery of Santa Catalina in Cusco within the context of Andean colonial architecture, aiming to analyze their iconography as a symbolic and theological resource. A qualitative methodology was employed, based on iconographic analysis according to Erwin Panofsky’s theory, complemented by documentary review, photographic recording, and thematic categorization of the pictorial elements. The results reveal that the paintings not only decorate but also structure a visual theological discourse representing the spiritual transition of the soul from the mundane to the divine through scenes such as penance, ascetic life, redemption, and glorification. This mural narrative, primarily directed at the female religious community of the convent, integrates European and indigenous motifs, hagiographical figures, Trinitarian allegories, and ornamental symbolism that reinforces the spirituality of the monastic space. It is concluded that these representations do not solely serve catechetical purposes but configure a symbolic architecture of contemplation and spiritual formation that visually articulates the doctrinal principles of the Christian tradition through a pictorial language coherent with Andean Baroque. Full article

Ancrene Wisse describes the medieval devotional concern on work as a valid means for spiritual salvation. Depicting women’s domestic chores as imageries to be used for confession and penance, Ancrene Wisse demonstrates that the intellectual labors of the anchoresses maintaining their enclosure are indebted to manual labor. More importantly, the maidservants’ work enables the practice of enclosure and contributes to the spiritual goal of anchoritism. The servants’ work visualizes the virtues of the anchoress to the community, promotes enclosure to the public, and enables teaching as a shared form of work between the servants and the anchoress. Thus, Ancrene Wisse opens up a discussion of the relation between women, work, and spiritual development in medieval England. Full article

Celebrating the sacrament of penance or confession restores a state of grace in a person’s soul. This is vital for a life of faith to which all human persons are called, but only Roman Catholic believers can experience. Celebrating this sacrament requires a private and confidential conversation between an ordained priest and a baptized person. By reviewing sensory perceptions, we conclude that being in the “same location” is not necessary for two persons to celebrate penance. As the world adjusted to the recent COVID-19 pandemic, using distance technologies facilitated meaningful communications, including therapeutic conversations around mental health. We believe that using visual technologies can also help celebrate the sacrament of penance or confession. We suggest a pastoral adaptation may help bring absolution to persons from various locations seeking forgiveness. We believe our suggestions are ontologically probable and canonically adaptable. Full article

The depiction of Andean religion in the Comentarios reales de los incas (1609, 1617) has centered on Garcilaso de la Vega’s providential interpretation of Inca pagan governance and the influence of the Christian humanist traditions that he mastered as an adult in Spain. However, scholars have not adequately recognized his attention to the ecclesiastical debates regarding the persistence of Inca cult beliefs and practices in the colonial Andean society of his day. This paper examines a new source for understanding the chronicler’s portrayal of Inca religion, the catechisms and canon decrees of South America’s definitive post-Tridentine assembly, the Third Provincial Council of Lima (1582–1583), which established the Church’s official stance on the fundamental “idolatry” of Inca morality and ritual customs and the need for their extirpation. It will be argued that Garcilaso’s knowledge of natural and canon law provided the basis for his defense of the Incas’ religion and justice system and his criticisms of the anti-Inca tenor of the council’s directives on Andean custom and intercultural dialogue. The chronicler’s response to the council’s pronouncements on the ritual of penance, in particular, offers novel insights about the indigenous reception of the Church’s missionary regime within an orthodox and culturally-integrated vision for Andean Christianity. Full article

This article argues that pastoral insights into the dynamics of forgiveness are also relevant for pastoral care in post-secular society. While receiving forgiveness has been the raison d’etre of the sacrament of penance (a historical precursor to modern pastoral care), contemporary post-secular societies accentuate the problem of forgiving others. This article explores several paths for forgiving others that care seekers can walk, guided by pastors who provide maps and signposts. Methodologically, this article analyzes two pastoral care conversations about forgiving others, published in a Danish podcast series on the official homepage of the Evangelical Lutheran Church of Denmark. These two conversations present a highway of unconditional forgiveness, in contrast to the dead end of not being able to forgive. This article explores how pastors can care for care seekers along these diametric roads, and along several byways, through surveys of relevant (theological) philosophy, systematic theology, and theology of pastoral care. The two care seekers are neither religious nor simply secular; they are post-secular, moving in and out of secular and religious discourses as appears relevant. The article concludes with reflections on pastoral care in different intercultural settings, specifically in post-secular societies. Full article

In the 11th–12th centuries, extreme ascetic practices reappeared in Western Europe, in particular, the wearing of hauberks and heavy iron chains, associated with penitence and eremitism. This article discusses the charisma of three ascetic saints of the 12th century: Bernard the Penitent (d. 1182), Wulfric of Haselbury (d. 1154/55), and Godric of Finchale (d. 1170). Their hagiographies were written shortly after their death. The authors emphasize that they were revered as holy men already in their lifetime. Their charismatic power was revealed by miracles of healing and prophecy, sometimes in visions. The manifestations of their charisma continued and even increased after their death and were transmitted and spread through their relics. Their mortifications and the signs of their holiness are comparable to those of the stylites and other hermits of Syria of late Antiquity. Full article

The identification and analysis of mythical images and ancestral practices that make up the ethnos of a community allow us to know its ways of existing in the cosmos. The objective of this paper is to analyze the ancestral experiences associated with the dynamics of socio-environmental management that the Emberá Indigenous reserve (Chocó, Colombia) carries out for the conservation of water and land. This study is qualitative and ideographic. We also adopted an ethnographic approach to provide a detailed description of water and land management practices, which correspond to their cultural patterns. Using Atlas Ti V.6.0 software, we identify and analyze these cultural patterns. The results show that the ecosystemic relationships offered by the Emberá worldview are part of a true connection with their spiritual world, which fosters respect for the natural elements and understanding of universal natural laws. These relationships are manifested through gifts and penance. The Emberá beliefs and religion are a possible methodology for the sustainable management of water and land and, consequently, of the basin where they live. The success of their ethnodevelopment depends significantly on the power figures of their culture: the Jaibana (their gods), the elders, and the Emberá woman as a cultural agent. The Emberá worldview is possibly a valid instrument to enable the sustainable development of modern communities. Full article

For more than a century, cinema has offered a rich source of images and narratives about crime and punishment. Unfortunately, the restricted nature of correctional environments and the social stigma surrounding incarceration leave most viewers reliant on media representations for the majority of their knowledge about correctional spaces. In most media representations of crime and punishment, outlaws and lawmen are reduced to stereotypical archetypes, and incarcerated characters are some of the evilest villains one will ever encounter. Moreover, the prison environment is painted as a playground for bad behavior, as penance for redeemable outlaws, or as an outright paradox that claims to reduce criminality despite appearing to increase it. Our uncritical acceptance of such characterizations goes hand in hand with our cultural addiction to mass incarceration. Limitless stories about uncontainable monsters perpetrating awful crimes inside cushy taxpayer funded facilities endorse a worldview where a permanently expanding and harshening prison system is vital to the safety of a functioning society. In short, our reliance on the spectacle of punishment has left us woefully and willfully misinformed about prison and those who wind up there. Full article

As commonly used in its moral sense I will, for the purposes of this paper, take the concept of “conscience” to be the inherent ability of every healthy human being to perceive what is right and what is wrong and, on the strength of this perception, to control, monitor, evaluate and execute their actions. Such values as right or wrong, good or evil, just or unjust, and fair or unfair have existed throughout human history and are also shaped by an individual’s cultural, political and economic environment. The medieval penitential literature offers just one such historical snapshot. These manuals or guides for confessors, including prayers, lists of questions to be asked by the confessor, and penances to be assigned for various sins were an integral part of the practice of private penance which began in the Celtic Church and later spread through Europe with the Celtic and Anglo-Saxon missions. Penitential books for use by confessors in private penance appeared in the sixth through ninth centuries. These texts were not as a rule decreed by episcopal synods. Their authority generally rested on the reputation of their compiler or editor. Public penances were assigned for public sins that caused scandal for the church. Private penances were assigned for private sins or matters of conscience. The Penitentials were generally more flexible than the churches’ ancient canonical penitential system which they largely replaced. While later European Penitentials tended to provide more complete guidance for the confessor instead of mere lists of rules and penalties; such instruction is not entirely absent from the earlier Irish texts and ancillary documents. Thus, the goal of penance in the early middle ages was not only sacramental but also didactic. It would have been an occasion to inculcate Christian beliefs, an opportunity to model proper Christian behaviour and by extension a key part of the formation of conscience. As was the case with later expressions of casuistry (Etym. Latin casus, case, or problem to be solved) the purpose of the penitential literature was thus to adapt and apply the unchangeable norms of Christian morality to the changing and variable circumstances of human life albeit in somewhat rudimentary fashion. As such this literary genre and the pastoral practices stemming from it are a valid and worthy object of any historical study and theological analysis concerning the ‘formation of conscience.’ Full article

There are few specific studies on the demonic possession of Judas and Mary Magdalene, especially as regards the representation of these demons in medieval art. This article analyses the matter in order to subsequently carry out a comparative analysis of the two characters and thus respond to both the general and specific objectives put forward: the reason for the difference in quantity in the representations of Judas with his demons compared to Magdalena; the type of demons represented; their possible meanings; and some considerations related to gender issues. The analysis has been carried out with a cultural perspective, comparing images with texts, as well as putting these materials into context. Taking all of this into account, it is shown that the main cause behind the quantitative difference in the images of the two characters lies in their subsequent fates: Magdalene, exorcised, becomes an example of repentance, confession, and penance for the faithful, whereas Judas is condemned and never abandoned by the devil. The reason for the choice of Judas and Mary Magdalene is that they are two of the most important characters in the New Testament to have suffered from demonic possession, though there are also depictions of different exorcisms performed by Jesus. Furthermore, the antagonism of these characters forms a key feature in both art and religion in the medieval West, as demonstrated at the end of this article. Full article

This article explores the sculptural programme of the west portal of Saint-Martin-de-Besse, which places Penance and the Eucharist sacraments at the centre of its polysemic narratives, forming chiastic sequences. Concerned with the fall of humankind and the history of redemption, the portal of Besse presents a series of enigmatic figures from the Old and New Testaments, along with an early Christian figure, Saint Eustace. In this article, I first present a brief historical overview of the church and its surroundings and then proceed with an iconographical survey of its portal. I argue that the series of sculpted narrative vignettes forming the west façade of Besse are polysemic as they carry multiple meanings. Focusing on salvation through (re)conversion, where the liturgical sacraments of Penance and the Eucharist are fundamental, these polysemic narratives form and perform four distinct chiasmus interchanges involving the Garden of Eden, where time and space are in constant dialogue. Full article

This article tries to map the gender element in Bengali Vaiṣṇavism by focusing on the evolution of the image of Viṣnupriyā, Caitanya’s second wife, as it progressed from the pre-colonial hagiographic tradition to the novel theorization of Gaura–Viṣnupriyā dual worship in the colonial period. It explores the varied ways in which certain segments of educated Bengali intelligentsia actively involved in reassessing Vaiṣṇavism in colonial times disseminated the idea that Viṣnupriyā was not just a symbol of unwavering devotion, of resolute penance, and (after Caitanya’s death) of ideal widowhood, but also deserved to be worshiped by Bengalis along with Caitanya as a divine couple. The article contends that while the ways of biographic imaging of Viṣnupriyā reveals the fissures and frictions within the colonial Vaiṣṇava reform process, it also highlights various continuities with pre-colonial strands of Vaiṣṇava thought. Full article

A great deal of scholarship on Old English soul-body poetry centers on whether or not the presence of dualist elements in the poems are unorthodox in their implication that the body, as a material object, is not only wicked but seems to possess more agency in the world than the soul. I argue that the Old English soul-body poetry is not heterodox or dualist, but is best understood, as Allen J. Frantzen suggests, within the “context of penitential practice.” The seemingly unorthodox elements are resolved when read against the backdrop of pre-Conquest English monastic reform culture, which was very much concerned with penance, asceticism, death, and judgment. Focusing especially on two anonymous 10th-century Old English poems, Soul and Body I in the Vercelli Book and Soul and Body II in the Exeter Book, I argue that that both body and soul bear equal responsibility in achieving salvation and that the work of salvation must be performed before death, a position that was reinforced in early English monastic literature that was inspired, at least in part, by Eastern ascetics such as fourth-century Syrian hymnologist and theologian, St. Ephraim. Full article