Penance

​

=//** Pe​nance - An act of self-mortification or devotion performed voluntarily to show sorrow for a sin or other wrongdoing. **// = = = = = = = =media type="custom" key="6487303" align="center"​ =

 Silvia, Steve. “The Sacrament of Penance.” YouTube, 16 February 2007. Web. 27 June 2010. http://www.youtube.com/watch?v=mE2w26jIBu4

"Self- Inflicted chastisement by way of expiation or penance expresses a human sentiment which seems to have accompanied forms of worship in almost all ages" (Howarth, 275). This act of self-infliction is thought to have started in medieval times, but according to (Howarth, 276) this act was started as early as 1040 and 1048. It is believed by the Medieval Christians that an act of penance would restore them from the sins they had committed against God.

Some of the self-inflicted acts consisted of simpler act such as fasting only eating bread and water for forty days, other form of penance consisted of harsher act. One in particular that was very ruthless and harsh was Flagellum. Flagellum is a form of corporal penance use by the penitent to beat themselves. The instrument used to by the penitent to beat themselves were two in number according to (Howarth, 279), He states that the flagellum which is brought into use after the Azorrague is the worst, it consisted of a solid ball of beeswax suspended by a loop string, and studded with lancet-shaped splinters of glass, about half- an-inch long. Some may view this act of penance as severe, however, these acts of penance still exist in some parts of the world today such as the village of Fenaes d ' ajuda the Order of the Terceiros still maintains this barbarous practice (Howarth, 278).

There are other forms of penance such as the ones prescribed in the article Medicine for Sin as prescribed in the Penitentials. The medicines precribed for sins are the prescriptions for penance. Prescription for Penance was designed and expected to bring the penitent into harmony with himself, and into right relationships with the church, society and God (McNeill, 21).

Although Penance is viewed by some of the Christians today as an unnecessary act to perform,or an old traditions, there are some Christian Societies today, who still believe in doing penance for the sins committed against God. It may not be in the forms precribed in the Penitentials, or even the beating of oneself. But they still believe in the act of setting a saint down, which means that saint cannot perform his or her duty, such as: singing in the choir, ushering, or any other church function as long as he or she is being punished for committing sins against God.

**Article Analysis**: Osbert H. Howarth, pages 275-282 The Survival of Corporal Penance //Focus//: This article focuses on the birth, the existence, and the survival of corporal penance. Horwarth deals with the origin and time this form of discipline (Flagellation) was introduced into society the groups who have been known to have used flagellation and the instruments used while in the act for penance. ||  || First believed to have been practiced more or less in private by Abbots Guyon of Pomposa and Poppone of Stavela as early as 1040 and 1048 (276) || First believed to have been practiced more or less in private by Abbots Guyon of Pomposa and Poppone of Stavela as early as 1040 and 1048 (276 || By Flagellants before and after  ||   || The Azorrague consists of a short wooden handle with a bunch of cords about nine inches long confined by a collar and terminates in twelve thongs (279 || The flagellum a solid ball of beeswax suspended by a loop string, and studded with lancet-shaped splinters of glass about a half-an inch long (279) || **Implications**: While penance was once thought to have been limited to the Christians periods, Howarth argues that this barbarous act of penance was found in other earlier civilizations. And he continues to argue that rather in earlier periods, Christian period, or in today’s society this act of penance needs to be eliminated.
 * || 1260 || Order of Flagellants || Survival of Flagellants ||
 * Existence ||  || Flagellant is believed to have started in 1260 with the Hermit Rainer of Perugia (276). || Flagellant is still in existence in The Church of Nossa Senhora d’Ajuda (278) ||
 *  Practices of Flagellants
 *  Types of Instruments used

** Howarth, O.H. “ **** The Survival of Corporal Penance.” //The Journal of the Anthropological// ****// Institute //****// of //****// Great Britain //****// and //****// Ireland //**** 18 (1889): 275-281. **** June 30 2010 **** < http://www.jstor.org/stable/2842427>. **

**Article Analysis:** John T. McNeill, pages 14-26 Medicine for Sin as prescribed in the Penitential //Focus//: McNeill focuses on the book or set of church rules concerning sacraments of penance designed to contribute to the cure of souls (14). This book offered the means of rehabilitation of personality recovering to the sinner the lost personal values of which his offences had deprived him (21). It also deals with the motive of the penitent, why he confides his shameful sins to a confessor and accepts an exacting and painful penance (22). **Implications**: These chapters set the stage for McNiell’s argument on the severity and penalty of doing penance. He argues that the book of Penitential and the treatments designed for penance was designed by those who wish to enforce cruel and unusual punishment on others. He suggests that there could have been another angle or approach for penance than to distribute such harsh and cruel treatments for the penitents.
 * || Evidence || Main Idea ||
 * Penance || The Penitential was designed to contribute to the cure of souls (14). The provisions of the book was described as the relieving treatments, applications, of this medicine and it is stated that the lord Jesus proclaimed ‘Do Penance'(18). || To have a prescribed set of rule for sins committed by the penitent one. His sins are a symptom of disease. The Penitential was designed to show his particular sin and provide the remedy or cure for it (14). ||
 * Treatments for the disease of sin || For the Penitent his treatments consisted of remedying the strictum or laxum by means of opposing therapeutic measures acting upon the whole body (16) || The penitent was to do penance to restore his moral and spiritual health (14). ||
 * Severity and penality of the penance || Fasting for 40 day, eating only bread and water (19). Imprisonment, expulsion,(18) Extraordinary work for the idler (19) || To administer the proper treatment to restore illness to the full state of health(18) ||

McNeill, J.T. **“**** Medicine for Sin as prescribed in the Penitentials” //Church History// 1.1 (1932): 14-26. **** 30 June 2010 **** < http://www.jstor.org/stable/3166981Accessed: **** 30/06/2010 **** 09:36>. **

**Article Analysis**: Medieval Christianity, Joseph Goering, Chapter 20, pp151-155 “A Layman’s Penance” //Focus//: Goering discusses the penance of a layman’s for not remembering or worshiping God or his cross in church or minister (151). Goering suggests that instructions given for penance were given by another layman not an educated monk. (154). But for the most part religious education  ||
 * || Time Period || Evidence || Main Idea ||
 * Layman’s Penance || 1180 - Middle ages || They may have been influenced occasionally by the preaching of the priest or friar. But for the most part religious education for the laity in medieval was a family and community responsibility (153). || The main idea was that the hermit who ordered Perceval to do penance was not an educated monk, or priest, but a typical layperson of his time (154). ||
 * Written Religious Instructions ||  || Perceval instruction was given to him orally not written. The hermit told him what do for penance || Medieval Instruction may usefully be divided into two broad categories, that relied on heavily written material(153 ||
 * Formal Education/ Informal Education ||  || Manuscript written for clerical audience. Small sumac and handbooks composed in Latin and eventually in the various vernacular languages (154). ||  Perceval was taught by mentors, friend ,and lovers, about knightly comportment (154)

**Implications**: Goering argues that penance was not always ordered by educated priest or monks. He suggests that penance was sometimes ordered by other laymen. He also seem to say that informal religious education was just as important to the layman as formal education is to the educated.

Goering, Joseph. “A Layman’s Penance.” //Medieval Christianity in Practice//. Ed. Miri Rubin. Princeton, NJ: Princeton University Press, 2009.151-155. Print.