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Books on the topic 'Language of confession'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 February 2022

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1

The language of confession, interrogation and deception. Thousand Oaks: Sage Publications, 1998.

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2

Rock, Frances. Communicating rights: The language of arrest and detention. Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, 2007.

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3

Rinaldini, Benito. Arte de la lengua tepeguana: Con vocabulario, confesionario y catechismo. [México]: Consejo Nacional para la Cultura y las Artes, 1994.

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4

Burton, Philip. Language in the confessions of Augustine. Oxford: Oxford University Press, 2007.

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5

Biting the wax tadpole: Confessions of a language fanatic. New York: Spiegel & Grau, 2008.

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6

Augustine. Confessioni. [Milano]: Fondazione Lorenzo Valla, 1992.

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7

Augustine. The Confessions. Hyde Park, N.Y: New City Press, 1997.

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8

Augustine. The confessions. New York: Alfred A. Knopf, 2001.

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9

Language and love: Introducing Augustine's religious thought through the Confessions story. University Park, Pa: Pennsylvania State University Press, 1994.

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10

Confessions d'un sarkozyste repenti. Paris: Jean-Claude Gawsewitch, 2010.

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11

Augustine. The confessions of Saint Augustine. San Diego, CA: ICON Classics, 2005.

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12

Augustine. The confessions of Saint Augustine. San Diego, CA: ICON Classics, 2005.

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13

Augustine. The confessions of Saint Augustine. San Diego, CA: ICON Classics, 2005.

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14

Augustine. Bekenntnisse: = Confessiones. Frankfurt am Main: Verlag der Weltreligionen, 2007.

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15

Reading student writing: Confessions, meditations, and rants. Portsmouth, NH: Boynton/Cook/Heineman, 2004.

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16

Mann, Thomas. Confessions of Felix Krull, confidence man: The early years. New York: Vintage Books, 1992.

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17

Mann, Thomas. Confessions of Felix Krull, confidence man: Memoirs part I. London: Minerva, 1997.

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18

Augustine. The confessions of St. Augustine. New York: Modern Library, 1999.

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19

service), SpringerLink (Online, ed. Practical API Design: Confessions of a Java Framework Architect. Berkeley, CA: Jaroslav Tulach, 2008.

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20

Language, Art &. Confessions, incidents in a museum: Paintings by Michael Baldwin and Mel Ramsden. London: Lisson Gallery, 1986.

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21

Olsen, Alexandra Hennessey. "Betwene ernest and game": The literary artistry of the Confessio amantis. New York: P. Lang, 1990.

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22

Augustine. Suche nach dem wahren Leben: (Confessiones X / Bekenntnisse 10) ; lateinisch-deutsch. Hamburg: Meiner, 2006.

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23

The darkness of God: Negativity in Christian mysticism. Cambridge: Cambridge University Press, 1995.

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24

Edouard, Jeauneau, and Erigena, Johannes Scotus, ca. 810-ca. 877., eds. Maximi Confessoris Ambigua ad Iohannem: Iuxta Iohannis Scotti Eriugenae latinam interpretationem. Turnhout: Brepols, 1988.

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25

Watchman, Nee. Confession and Recompense [Spanish language translation]. Living Stream Ministry, 1998.

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26

Carey, Patrick W. Confession. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190889135.001.0001.

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Confession is a history of penance as a virtue and a sacrament in the United States from about 1634, the origin of Catholicism in Maryland, to 2015, fifty years after the major theological and disciplinary changes initiated by the Second Vatican Council (1962–65). The history of the Catholic theology and practice of penance is analyzed within the larger context of American Protestant penitential theology and discipline and in connection with divergent interpretations of biblical penitential language (sin, repentance, forgiveness, reconciliation) that Jews, Protestants, Orthodox Christians, and Catholics shared in the American body politic. The overall argument of the text is that the Catholic theology and practice of penance, so much opposed by the inheritors of the Protestant Reformation, kept alive the biblical penitential language in the United States at least until the mid 1960s when Catholic penitential discipline changed and the practice of sacramental confession declined precipitously. Those changes within the American Catholic tradition contributed to the more general eclipse of penitential language in American society as a whole. From the 1960s onward penitential language was overshadowed increasingly by the language of conflict and controversy. In the current climate of controversy and conflict, such a text may help Americans understand how much their society has departed from the penitential language of the earlier American tradition and consider what the advantages and disadvantages of such a departure are.
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27

Pariyem's Confession: Inner Musings of a Javanese Woman. The Lontar Foundation, 2018.

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28

DeJonge, Michael P. An Extraordinary Confession. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198824176.003.0009.

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If the church decides to seize the wheel, to speak the directly political word, Bonhoeffer writes, then the church will find itself in statu confessionis. This chapter examines the phrase status confessionis to shed further light on Bonhoeffer’s idea of the church’s directly political word (the concern of Chapter 7). The phrase originates in a sixteenth-century episode where the emperor, with help from accommodating religious leaders, forced changes in order and rites on the Lutheran churches. The phrase status confessionis came to be seen as the battle cry of those who resisted these changes, the gnesio-Lutherans. In adopting this language, Bonhoeffer identifies a parallel between the sixteenth century and 1933, when Hitler and the Nazi regime threatened to force changes in church order (especially concerning church members of Jewish ancestry) on the church with accommodation from church leaders.
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29

Sin and Confession in Colonial Peru. University of Texas Press, 2014.

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30

(Editor), Barry D. Sell, and John Frederick Schwaller (Editor), eds. A Guide to Confession Large and Small in the Mexican Language, 1634. University of Oklahoma Press, 1999.

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31

Église catholique. Diocèse de Québec., ed. Questions précises et propres à faciliter à un prêtre peu familier avec la langue anglaise, le moyen de confesser des pénitens qui ne parlent que cette langue: A few short questions calculated to facilitate for a confessor little acquainted with the english language, the means of hearing the confession of penitents who speak but this language. [S.l: s.n., 1986.

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32

Église catholique. Diocèse de Québec., ed. Questions précises et propres à faciliter à un prêtre peu familier avec la langue anglaise, le moyen de confesser des pénitens qui ne parlent que cette langue: A few short questions calculated to facilitate for a confessor little acquainted with the english language, the means of hearing the confession of penitents who speak but this language. [S.l: s.n., 1986.

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33

Questions précises et propres à faciliter à un prètre [sic] peu familier avec la langue anglaise, le moyen de confesser des pénitents ...: A few short questions calculated to facilitate for a confessor little acquainted with the English language, the means of hearing the confession of penitents .. [S.l: s.n., 1985.

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34

Carey, Patrick W. From Confession to Reconciliation, Vatican II to 2015. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190889135.003.0010.

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This chapter delineates the dramatic decline between 1960 and 2015 in the practice of sacramental penance and other penitential practices and a weakened consciousness of the biblical penitential language associated with the practices. The American cultural revolution of the 1960s and the paradigmatic shift in theology at the Second Vatican Council influenced those developments. The post-conciliar church, however, created new sacramental rites of confession that emphasized the social and ecclesial dimensions of sin and reconciliation, hoping to generate a renewed penitential consciousness. A loss of the sense of sin, though, made it very difficult for popes, bishops, and priests to revive the penitential confessional tradition. In its long history, the church experienced major changes in the theology and practice of penance, but the rapidity of the change in the fifty years after Vatican II was unprecedented, with the possible exception of the changes that took place during the Protestant Reformation.
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35

I'm Sorry for What I've Done: The Language of Courtroom Apologies. Oxford University Press, 2014.

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36

Rights Communication: Language and Power in the Police Station. Palgrave Macmillan, 2007.

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37

Carey, Patrick W. Trent and Penance in the Colonial Period. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190889135.003.0002.

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The Catholic penitential tradition in colonial America was influenced by the Council of Trent (1545–63), which was itself affected in part by the polemics of the Protestant Reformation. The entire penitential tradition that colonial Catholics inherited from Trent included special days of prayer and fasting, abstinence from meat on Fridays, and the yearly sacramental practice of confessing one’s personal sins to a priest. Trent declared, in opposition to Protestant reformers, that penance was one of the sacraments ordained by Christ. The sacrament included the penitents’ acts of contrition, confession, and satisfaction (penance) and the priest’s act of absolution. Sacramental confession became a special bone of contention between Protestants and Catholics, especially in the nineteenth century. The polemics, though, preserved something of the biblical language and made the confession of sins to a priest a major part of the Catholic experience in the United States until the mid-1960s.
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38

Harrison, Regina. Sin and Confession in Colonial Peru: Spanish-Quechua Penitential Texts, 1560-1650. University of Texas Press, 2015.

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39

Die Schreibsprache des Julius Pflug Im Konfessionsstreit: Schreibsprachanalyse und ein Edierter Dialog. De Gruyter, Inc., 2012.

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40

Farriss, Nancy. Speaking the Word of God. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190884109.003.0006.

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The success of the language program was ultimately to be judged by the ability to communicate the gospel message to the Indian neophytes. The same criterion regulated the fierce competition within the colonial clergy for Indian parishes, or doctrinas. Secular priests vied with regular clergy and locally born creoles with peninsular Spaniards for control of these lucrative benefices, for which the principal qualification was competence in the parish’s main indigenous language or languages. Despite diocesan language examinations to ensure sufficient mastery to preach and administer the sacrament of confession, definitions and standards of proficiency varied widely. Over time the secular clergy, dominated by often bilingual creoles, began to edge out the more formally trained regulars. But the minority languages, especially in distant, impoverished doctrinas, remained ill served.
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41

Freedman, Lawrence. Confessions of a Premature Constructivist. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190851163.003.0018.

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This chapter explores Freedman’s self-reflective characterization as a ‘premature constructivist’ and notes that Peter Katzenstein once called him a ‘realist constructivist.’ It explores the sociology of knowledge, the importance of intellectual leadership and language, and, most importantly, argues that understanding how knowledge is socially constructed need not lead to a loss of confidence in its validity. This concluding point in the confession of a premature constructivist is the starting point for strategists, scriptural scholars and constructivist realists – all versions of the same intellectual approach described and espoused by Freedman, and all appropriate to students of war and peace.
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42

Thurston, Cheryl Miller. Cranky Language Lady--Confessions of an English Language Lover. Scattershot Press, 2011.

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43

Language in the Confessions of Augustine. Oxford University Press, USA, 2007.

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44

Philip, Burton. Language in the Confessions of Augustine. Oxford University Press, 2009.

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45

Carey, Patrick W. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190889135.003.0001.

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The introduction argues that the Bible’s penitential language (i.e., sin, repentance, confession, forgiveness, reconciliation, prayer, fasting, and almsgiving), which was so much a part of religious and even political life in American history, has been replaced in the most recent decades in the United States by a language of conflict and confrontation. Protestants, Catholics, Jews, and other religious tradition hold in common some or all of this biblical penitential language and have various ways of putting it into practice. This book, however, details the history of the American Catholic understanding of penance as a virtue and as a sacrament and demonstrates how that understanding and practice was influenced and transformed by successive religious and cultural and intellectual movements in Europe and the United States. The book calls for a return to a renewed penitential tradition that can contribute to personal as well as social peace and integrity.
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46

Biting the Wax Tadpole: Confessions of a Language Fanatic. Melville House Publishing, 2007.

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47

Planert, Ute. International Conflict, War, and the Making of Modern Germany, 1740–1815. Edited by Helmut Walser Smith. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199237395.013.0005.

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The article traces the making of modern Germany. War made the state, and the state made war: This statement holds true for the state of Germany. Unlike in France and England, political loyalties in Germany oscillated between the Reich, the nation, and individual states, as well as between different confessions. For this reason, problems in the course of state and nation building were more complex than in those European neighbor states where centralized power was established earlier and on a mono-confessional basis. The international rivalry of power played a pivotal role for European developments in the eighteenth century. Several German language territories strove to outgrow the constraints of the Holy Roman Empire, or Old Reich, and gain influence and importance. A detailed description of Napoleonic Rule in Germany, the decline of the same, the reshaping the state and its aftermath concludes this article.
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48

Carey, Patrick W. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190889135.003.0011.

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The conclusion highlights some lessons that this history has for American Catholicism in particular and American society in general. This history recalls the ways in which one people dealt with sin (personal and social), repentance, confession, forgiveness, and reconciliation—issues that were widely shared in various religious traditions and in American society in general in the past, which have been significantly neglected or marginalized in the present religious as well as political culture. The examination of a particular tradition can help to throw light on how American society got to its present condition and how a specific religious tradition contributed to the present state of affairs. What happened within American Catholicism had an effect on society’s language and values. The post-Tridentine American Catholic tradition on penance and the most recent breakdown of penitential language and discipline in the Catholic Church reflected and/or contributed to the same phenomena in American society.
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49

Daley, SJ, Brian E. Epilogue. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199281336.003.0010.

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The heart of Christian theological reflection on Christ is the paradoxical assertion that the transcendent God has become personally present in the midst of humanity, as Jesus of Nazareth, himself fully human as well as divine. The definition of Chalcedon tried to capture this paradox in philosophical language, in a way that remains foundational—but not exhaustive—for Christian thought. The Chalcedonian formula may be seen as an attempt to reaffirm the faith of Nicaea and the traditions that had led to it, but also as needing the further precisions offered—in response to later debates—in the centuries that followed. The formulations of what are generally recognized as the classical “ecumenical councils” provide a developing confession of faith in the person of Christ, which brings with it a distinctive understanding of God and the world, of human fulfillment, and of the shape and practices of the Christian community.
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50

Mary, Norris. Between You & Me: Confessions of a Comma Queen. Large Print Press, 2016.

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