|
Convulsionnaires of Saint-Médard was a group of 18th-century French religious pilgrims who exhibited convulsions and later constituted a religious sect and a political movement. This practice originated at the tomb of François de Pâris, an ascetic Jansenist deacon who was buried at the cemetery of the parish of Saint-Médard in Paris. The convulsionnaires were associated with the Jansenist movement, which became more politically active after the papal bull ''Unigenitus'' officially banned the sect. The connection between the larger French Jansenist movement and the smaller, more radical convulsionnaire phenomenon is difficult to state with precision. As historian Brian E. Strayer has noted, almost all of the convulsionnaires were Jansenists, but very few Jansenists embraced the convulsionnaire phenomenon.〔Strayer (2008), 236.〕 ==The Jansenist context== (詳細はJansenism was a religious movement and theology which arose simultaneously in northern France and Flanders in the mid-17th century. It was named for the Dutch theologian Cornelius Jansen, the Bishop of Ypres from 1635-38. Jansen and his friend, l'abbe de Saint-Cyran, are generally considered the fathers of the movement. After Jansen died in 1638, his book ''Augustinus'' was published in 1640-41. As the title indicates, Jansen intended for his theology to closely follow that of St. Augustine. In the 1640s, Antoine Arnauld, a disciple of Saint-Cyran, became one of the leading French defenders of Jansenist theology against the attacks of other theologians, including Jesuit theologians who endorsed Molinism.〔Van Kley (1996), 59.〕 Pope Innocent X condemned Jansenism as a heresy in 1653, and Arnauld was expelled from the Sorbonne in 1655.〔Van Kley (1996), 64.〕 Nonetheless, the movement continued to exist through the 18th century. Socially, Jansenism was largely an urban phenomenon.〔Strayer (2008), 165.〕 In keeping with St. Augustine's influence, Jansenist theology presented a strong contrast between the original perfection of the Creation and the tragic, sinful state of humanity which followed the Original Sin. It emphasized fallen humanity's alienation from God, and asserted the necessity of God's "efficient grace" in order to avoid damnation. In painting such a stark contrast, Jansenist theology offered a kind of predestination and appeared to its critics as a denial of human free will. Jansenist writers, including Blaise Pascal, frequently criticized the Molinist position which placed more emphasis on free will. The early well-spring of Jansenist theology in Paris came undoubtedly from the convents and schools at Port-Royal des Champs near Paris, which was ultimately razed in 1708 because of its association with the Jansenist heresy.〔Van Kley (1996), 59-62.〕 Despite some theological similarities to Calvinism, Jansenism maintained several other orthodox Catholic positions. Historian Dale Van Kley has written that for Jansenists, "no sin would be more heinous in their eyes than that of schism."〔Van Kley (1996), 58.〕 Jansenist authors frequently criticized Calvinist theology in order to maintain their own Catholic orthodoxy. Also, unlike Calvinists, Jansenists accepted - even relished - the existence of relics and miracles. The miracle, they believed, was a powerful historical event. God's grace, normally hidden from our sinful world, could be revealed in human history through a miracle.〔Van Kley (1996), 62.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Convulsionnaires of Saint-Médard」の詳細全文を読む スポンサード リンク
|