東華大學圖書館 |

Language: English

Help

回圖書館首頁

手機版館藏查詢

Back

Switch To: Labeled | MARC Mode | ISBD

Secret sins and the privacy of inter...

Kramer, Susan Rosenthal.

Linked to FindBook

Google Book

Amazon

博客來

Secret sins and the privacy of interior homo in early twelfth-century theological writings.

Record Type:	Language materials, printed : Monograph/item
Title/Author:	Secret sins and the privacy of interior homo in early twelfth-century theological writings./
Author:	Kramer, Susan Rosenthal.
Description:	196 p.
Notes:	Adviser: Caroline Bynum.
Contained By:	Dissertation Abstracts International62-12A.
Subject:	History, Medieval. -
Online resource:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3037729
ISBN:	0493509305

Secret sins and the privacy of interior homo in early twelfth-century theological writings.
Kramer, Susan Rosenthal.

Secret sins and the privacy of interior homo in early twelfth-century theological writings. - 196 p.

Adviser: Caroline Bynum.

Thesis (Ph.D.)--Columbia University, 2002.

My dissertation, “Secret Sins and the Privacy of <italic>Interior Homo</italic> in Early Twelfth-Century Theological Writings,” examines early scholastic conceptions of the self and the implications of describing a secret, inner life knowable only by God. A striking aspect of twelfth-century discussions about the soul and <italic>interior homo</italic> is the concern over who is the proper judge of the inner self and the “secrets of the heart.” As the bearer of God's image, <italic>interior homo</italic> is rightfully God's unique domain. It is God who “sees there where no man sees,” who “considers not the deed but the mind,” and twelfth-century theological writings from a variety of literary genres abound with images of a special, private relationship between God and the hidden heart or self. But among the same writers who adulate the special relation between God and the soul we find descriptions of a penitential theory which requires that this inner self be revealed through oral confession to a priest. A focus on changes in the exegesis of certain New Testament texts shows that the early schoolmen rejected the teachings found in the inherited Patristic and Carolingian authorities which had allowed sins of thought to be remitted “in the conscience alone.” An attempt to preserve an inner domain which was God's province, coupled with a demand that priestly jurisdiction be increased to include sins of thought, indicates a contemporary ambivalence over the secrecy of the inner self. Exploration of scholastic discussions on the nature of sin and the method of its transmission between body and soul shows that this discomfort over the privacy of the inner self was part of a general disquiet among the schoolmen over the newly complicated region they designated <italic>interior homo</italic> and of its capacity for affecting not only the outer man but also the church community.

ISBN: 0493509305Subjects--Topical Terms:

925067
History, Medieval.

Secret sins and the privacy of interior homo in early twelfth-century theological writings.
LDR:02850nam 2200277 a 45 001 932784
005 20110505
008 110505s2002 eng d
020 $a 0493509305
035 $a (UnM)AAI3037729
035 $a AAI3037729
040 $a UnM $c UnM
100 1 $a Kramer, Susan Rosenthal. $3 1256527
245 1 0 $a Secret sins and the privacy of interior homo in early twelfth-century theological writings.
300 $a 196 p.
500 $a Adviser: Caroline Bynum.
500 $a Source: Dissertation Abstracts International, Volume: 62-12, Section: A, page: 4287.
502 $a Thesis (Ph.D.)--Columbia University, 2002.
520 $a My dissertation, “Secret Sins and the Privacy of <italic>Interior Homo</italic> in Early Twelfth-Century Theological Writings,” examines early scholastic conceptions of the self and the implications of describing a secret, inner life knowable only by God. A striking aspect of twelfth-century discussions about the soul and <italic>interior homo</italic> is the concern over who is the proper judge of the inner self and the “secrets of the heart.” As the bearer of God's image, <italic>interior homo</italic> is rightfully God's unique domain. It is God who “sees there where no man sees,” who “considers not the deed but the mind,” and twelfth-century theological writings from a variety of literary genres abound with images of a special, private relationship between God and the hidden heart or self. But among the same writers who adulate the special relation between God and the soul we find descriptions of a penitential theory which requires that this inner self be revealed through oral confession to a priest. A focus on changes in the exegesis of certain New Testament texts shows that the early schoolmen rejected the teachings found in the inherited Patristic and Carolingian authorities which had allowed sins of thought to be remitted “in the conscience alone.” An attempt to preserve an inner domain which was God's province, coupled with a demand that priestly jurisdiction be increased to include sins of thought, indicates a contemporary ambivalence over the secrecy of the inner self. Exploration of scholastic discussions on the nature of sin and the method of its transmission between body and soul shows that this discomfort over the privacy of the inner self was part of a general disquiet among the schoolmen over the newly complicated region they designated <italic>interior homo</italic> and of its capacity for affecting not only the outer man but also the church community.
590 $a School code: 0054.
650 4 $a History, Medieval. $3 925067
650 4 $a Theology. $3 516533
690 $a 0469
690 $a 0581
710 2 0 $a Columbia University. $3 571054
773 0 $t Dissertation Abstracts International $g 62-12A.
790 $a 0054
790 1 0 $a Bynum, Caroline, $e advisor
791 $a Ph.D.
792 $a 2002
856 4 0 $u http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3037729