La reforme dans l'enseignement de jean geiler de kaysersberg
Institution:
Université Marc Bloch (Strasbourg) (1971-2008)Disciplines:
Directors:
Abstract EN:
After having preached for some 32 years in strasbourg, jean geiler de kaysersberg left upon his death in 1510 an impressive corpus of homilies. These sermons grew out of a need to address on an almost daily basis the social and moral flaws of a still religiously homogenous period. His preachings range in tone and can be as genteel as brutal. This study examines all of those sermons, which we have in the form of incunabulae. Particular attention is shown to the wealth of vocabulary used to hint at and clearly indicate the character and methods of desired change initiated by the preacher, municipal leaders and individual christians. As jean geiler began to understand the complexities inherent to his preoccupation, he sought to deemphasize the role of the clergy and to accord greater importance to the significance of individual efforts of personal christian reform. Albeit radical at times, his approach remains clearly orthodoxe and acceptable to ecclesiastical authority. For only after having been subjected to "confessional" misinterpretation are his works momentarily put on the index.
Abstract FR:
Apres presque 32 ans d'activite pastorale constante, jean geiler de kayersberg mourut en 1510, laissant derriere lui une vaste oeuvre homiletique. Il avait cherche a travers une production impressionnante a influer sur le comportement moral de tous les strasbourgeois. Or, son vocabulaire extremement riche et varie se revele la cle de voute de sa pensee pour tout ce qui concerne son programme de restructuration morale et sociale. Au cours de cette etude, nous examinons en particulier les dynamiques de son langage comme vues dans d'innombrables incunables ainsi que les secteurs religieux et sociaux dont l'introduction de sa reforme dependait. Lorsque le predicateur se rendit compte a la fin de sa vie de la complexite d'une reforme generale, il accorda moins d'importance aux ecclesiastiques dont il avait espere voir venir la reforme et reorienta ses efforts vers les laics: sa reforme devint alors moins institutionnelle que personnelle et sacramentelle. Enfin, quoique parfois radicale, son approche fut toujours orthodoxe; sa mise a index n'est que le resultat des interpretations confessionnelles tardives.