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Journal articles on the topic 'Language of confession'

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Published: 4 June 2021

Last updated: 4 February 2022

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1

Beck, Andreas J. "Reformed Confessions and Scholasticism. Diversity and Harmony." Perichoresis 14, no. 3 (December 1, 2016): 17–43. http://dx.doi.org/10.1515/perc-2016-0014.

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Abstract This paper discusses the complex relationship of Reformed confessions and Reformed orthodox scholasticism. It is argued that Reformed confessions differ in genre and method from Reformed scholastic works, although such differences between confessional and scholastic language should not be mistaken for representing different doctrines that are no longer in harmony with each other. What is more, it is precisely the scholastic background and training of the authors of such confessions that enabled them to place their confessional writings in the broader catholic tradition of the Christian church and to include patristic and medieval theological insights. Thus proper attention to their scholastic background helps to see that at least in some confessions the doctrine of predestination, for instance, is not as ‘rigid’ as one might think at first sight. In order to demonstrate that the doctrine of the Reformed confessions was much in line with the scholastic theology of Reformed orthodoxy, this paper discusses, after having explained the terms ‘Reformed orthodoxy’ and ‘scholasticism’, the early Reformed scholastic theologians Beza, Zanchi, and Ursinus, who also have written confessional texts. The paper also includes a more detailed discussion of the Belgic Confession and the scholastic background of the Canons of Dordt and the Westminster Confession, thereby focusing on the doctrines of God, providence, and predestination.

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2

Engelbrecht, B. J. "'n Nuwe ekumeniese geloofsbelydenis?" HTS Teologiese Studies / Theological Studies 43, no. 1/2 (June 29, 1987): 72–85. http://dx.doi.org/10.4102/hts.v43i1/2.5727.

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A new ecumenical confession of faithRecently theologians, church leaders and even churches from all over the world expressed the desirability of a new confession of faith, preferably an ecumenical confession. The Reformed Church in America proposed a new confession with their Song of Hope. They still maintain large parts of their 16th century reformed confessions but the following motives played a role in their desire for a new confession:• The necessity to correct the existing, 'old' confessions in the light of modem scientific Bible-research, e g on the doctrine of predestination.• The need for additional confession-pronouncements on modern-day issues and experiences, unknown to the church in the 16th century.• The desirability of a new form (language) to communicate with modem man.• The sensitivity of the churches of today towards church-unity and the trends living in the oikouménè, e g their social awareness.We then proceed to treat the motives why a reformed Church überhaupt needs and forms a confession. In the light of these motives the question arises whether our Church really needs a new confession today; is the exposition of the existing confessions in theology, catechesis, preaching and modem church-hymns not enough to translate and communicate the existing confessions to modem man and to address modern-day issues?

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3

Van Niekerk, A. C. J. "Moet ons die Belydenis van belhar (1986) as 'n nuwe Belydenisskrif aanvaar?" Verbum et Ecclesia 17, no. 2 (April 21, 1996): 443–55. http://dx.doi.org/10.4102/ve.v17i2.530.

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Can we accept the Confession of Belhar (1986) as a new doctrinal confession? The possibility exists that the Dutch Refonned Church (DRC) could stop the process of church unity in its own family due to its refusal to accept The Confession 1986 (Confession of Belhar) as afourth refonned confession. In this article the question of acceptance is examined from four perspectives and it is concluded that it should be accepted if the DRC wants to gain credibility. First the nature, characteristics and history of confessions oblige the Church in difficult situations to adopt new confessions. Secondly the history of the DRC and its family makes it imperative to overcome the gulf between believers from the same tradition through the "language of confession". Thirdly the main contents of the confession is biblically sound while absolutism of different kinds is avoided. Lastly it is argued that the confession satisfies the requirement for both contextual relevance and universal applicability.

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4

Archer, Wendy, and Ruth Parry. "Blame attributions and mitigated confessions: The discursive construction of guilty admissions in celebrity TV confessionals." Discourse & Communication 13, no. 6 (September 11, 2019): 591–611. http://dx.doi.org/10.1177/1750481319856204.

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Drawing on insights from conversation analysis, discursive psychology and social psychology, this article describes some interactional features of two celebrity TV confessionals and the resources used by the TV interviewers and celebrity guests to attribute, accept or deny responsibility for their transgressions. The analytic interest lies in how confessions are locally and interactionally managed, that is, how ‘doing confessing’ is achieved in the television interview context. We show how the host’s opening turn constrains the celebrity guest’s contribution and secures overt admission of guilt, while simultaneously inviting the celebrity guest to tell their side of the story. We also show how celebrity guests produce descriptions which minimize the extent and severity of their transgressions, reduce agency and transform the character of their transgression. In doing so, we argue that celebrity interviewees can convey mitigations and extenuations which diminish the extent of their responsibility – calling into question the very nature of their confession. We propose that our findings demonstrate the hybrid nature of interviewing in the celebrity TV confessional and contribute to our understanding of how ‘doing confessing’ in the public eye is discursively and interactionally negotiated.

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5

Hood, Jared. "Warfield, Infallibility, and the Westminster Confession." Reformed Theological Review 80, no. 1 (April 1, 2021): 49–75. http://dx.doi.org/10.53521/a285.

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To what degree is A. A. Hodge’s and especially B. B. Warfield’s understanding of inerrancy consistent with the Westminster Confession? Does their emphasising of truthfulness as a dominating quality of Scripture correlate with the Confession’s perspective? Is their concept of the unerring ancient texts present in the Confession? Did they retreat from what the Confession says about the purity of the extant original-language copies of Scripture? It is argued that the answer to all three questions is broadly in the affirmative, with appropriate qualifications.

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6

Kolb, Robert. "Kurshalten im Konflikt: Die an Wittenberg orientierten Siebenbürger Bekenntnisschriften und ihre Begutachtung an deutschen Universitäten (1557–1572)." Journal of Early Modern Christianity 8, no. 1 (April 14, 2020): 71–88. http://dx.doi.org/10.1515/jemc-2021-2005.

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Abstract Groups of pastors in Siebenbürgen issued three confessions of faith between 1557 and 1572 – the Consensus Doctrinae (1557), the Brevis Confessio (1561), and the Formula pii consensus (1572) – in which they defended their view of the Lord’s Supper in line with Wittenberg teaching against medieval teaching and against challenges from Swiss Reformed theologians. These documents reflect both conditions in Siebenbürgen and the streams of thinking in the wider environment of Luther’s and Melanchthon’s followers. The Brevis Confessio was published with memoranda from four German universities and letters from several theologians supporting its formulations. The first two documents largely tend toward Luther’s expression of the doctrine of the real presence, while the third uses language employed by both Wittenberg teachers, avoiding controversial expressions. This last confession strives toward consensus among the followers of the Wittenberg preceptors.

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7

Thomas, Linda. "Confession." College English 57, no. 6 (October 1995): 711. http://dx.doi.org/10.2307/378576.

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8

Carswell, W. John. "The Language of the Church: Westminster in Review." Theology in Scotland 26, no. 1 (July 30, 2019): 73–87. http://dx.doi.org/10.15664/tis.v26i1.1846.

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This paper reflects on the debate at the 2018 General Assembly of the Church of Scotland on reviewing the status of the Westminster Confession of Faith as its principal subordinate standard of faith. It considers the role of doctrine in the church; whether it is appropriate to devote time and resources to consideration of doctrinal statements at this juncture when the church may be seen to be seen to be facing more pressing issues; and whether a framework such as the Presbyterian Church (USA)’s Book of Confessions might serve as a useful model for the way ahead – or whether such an approach would in fact only hamper lasting renewal in the church.

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9

Bartolini, Maria Grazia. "Handling Sin in Seventeenth-Century Ukraine: the Sacrament of Confession between Community and Individuals." Zeitschrift für Slawistik 63, no. 3 (July 27, 2018): 455–88. http://dx.doi.org/10.1515/slaw-2018-0032.

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SummaryMy paper has two aims: first to examine the place of early modern Ruthenian sacramental confession within the disciplining of attitudes enforced by the modern state and church upon the conduct of daily life. Second, to explore its contribution to the creation of a new relationship between the private sphere of conscience and the public sphere of politics and laws. In this study, I turn to homilies, sacramental treatises, and confessional manuals to reconstruct a “genealogy of confession” that takes into account both its disciplinary function as a means of preventing transgression and its role in stimulating the birth of an independent normative sphere for conscience.

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10

Scherr, Barry P. "God-Building or God-Seeking? Gorky's Confession as Confession." Slavic and East European Journal 44, no. 3 (2000): 448. http://dx.doi.org/10.2307/309591.

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11

Battistella, Edwin, and Roger W. Shuy. "The Language of Confession, Interrogation, and Deception." Language 76, no. 3 (September 2000): 731. http://dx.doi.org/10.2307/417160.

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12

Duff, Brian. "Confession, sexuality and pornography as sacred language." Sexualities 13, no. 6 (December 2010): 685–98. http://dx.doi.org/10.1177/1363460710384557.

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13

Briggs, Charles L. "Notes on a “confession”." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 7, no. 4 (December 1, 1997): 519–46. http://dx.doi.org/10.1075/prag.7.4.04bri.

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14

Rafael, Vicente L. "Confession, Conversion, and Reciprocity in Early Tagalog Colonial Society." Comparative Studies in Society and History 29, no. 2 (April 1987): 320–39. http://dx.doi.org/10.1017/s0010417500014535.

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If one were a Tagalog convert to Christianity in the seventeenth or early eighteenth century, one would have probably been compelled to go to confession at least once a year. Confronting the Spanish priest, one would be subjected to his anxious probing in the vernacular as he proceeded through a checklist of possible transgressions against each of the Ten Commandments. Such checklists in the local language, called confessionarios, were common throughout the colonial period. Compiled by missionaries skilled in the Tagalog, they were designed to serve as mnemonic devices to aid Spanish clerics in eliciting the confessions of their native flock.

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15

Schnabel, Eckhard. "DIVINE TYRANNY AND PUBLIC HUMILIATION: A SUGGESTION FOR THE INTERPRETATION OF THE LYDIAN AND PHRYGIAN CONFESSION INSCRIPTIONS." Novum Testamentum 45, no. 2 (2003): 160–88. http://dx.doi.org/10.1163/15685360360623493.

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AbstractThe Lydian and Phrygian confession inscriptions dating mostly to the 2nd and 3rd centuries C.E. have provoked less discussion than one would expect. This paper focuses on what was probably the main reason for the pressure to confess sins publicly. A major cause for public confession seems to have been the perceived necessity to reinforce the control of the local god over his or her devotees. The impetus may have been the spreading of the Christian faith in Lydia and Phrygia. It is suggested that the local religious functionaries may have responded by heightening the people's awe concerning the power of the gods, requiring public confessions of specific sins that highlight the frightful power of the gods over all aspects of life, and by requiring the erection of steles in the hope of establishing the permanent loyalty of the people for the god who ruled over the village.

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16

Lowe, Valerie. "‘Unsafe Convictions’: ‘Unhappy’ Confessions in The Crucible." Language and Literature: International Journal of Stylistics 3, no. 3 (August 1994): 175–95. http://dx.doi.org/10.1177/096394709400300302.

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This article examines the speech act of confession in Arthur Miller's play The Crucible, and the differing conditions under which the act occurs. By examining the confession of a black female slave which is pivotal to the plot of the play, I will argue that under Austin's rules for ‘happy’ performatives the confession is void, and that the social status of the individuals involved affects the constitutive rules governing the act of confession itself.

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17

Van Zyl, S., and J. Sey. "The compulsion to confess." Literator 17, no. 3 (May 2, 1996): 77–92. http://dx.doi.org/10.4102/lit.v17i3.623.

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This paper draws on the work of Michel Foucault in order to sketch a preliminary genealogy of the practice of confession in the twentieth century. The essay argues that confession has undergone major transformations, not only from a chiefly religious to a secular practice, hut to a form of psychologised self-knowledge productively typical of knowledge itself in post-Kantian modernity. In other words, we argue that confession has become diffused through knowledge practices such that it becomes imperative to confess to a particular style or use of language in the pursuit of such knowledge. The confession of a style in language thus becomes a prerequisite for such knowledge, or the inability to arrive at it. We investigate the phenomenon in the examples of the ‘factional’ literature of Norman Mailer, and the human science of ethnography.

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18

Doty, Kathleen L., and Risto Hiltunen. "“I will tell, I will tell”." Journal of Historical Pragmatics 3, no. 2 (June 3, 2002): 299–335. http://dx.doi.org/10.1075/jhp.3.2.07dot.

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This study focuses on the records of confessions by individuals accused of witchcraft in Salem in 1692, both those presented in direct discourse and in reported discourse. We analyze the material from two viewpoints: the pragmatic features of the discourse and narrative structure and function. The data consists of 29 individual records, with eight cases selected for closer scrutiny. The records span the period from March through September 1692. In the pragmatic analysis we study the question and answer patterns from the point of view of the examiners and the accused. The analysis of narrative patterns is based on Labov’s work in oral narratives. It provides a multilayered approach to understanding both the structure of the confessions and the spread of the witchcraft hysteria in Salem. The categories of orientation and complicating action reveal that each confession presents a vivid representation of the devil, the accused, and the sociohistorical context.

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19

Sarmiento Pérez, Marcos. "The interpreter in the sacramental confession in the Catholic Church, with special attention to sixteenth- and seventeenth-century Spain." Culture & History Digital Journal 7, no. 1 (July 6, 2018): 012. http://dx.doi.org/10.3989/chdj.2018.012.

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Within the context of the history of interpreting and focusing on Catholic Europe, with special attention to sixteenth- and seventeenth-century Spain, this paper looks at linguistic mediation between a penitent and his confessor who do not speak the same language. After outlining the evolution of the sacrament of penance up to the regulations arising from the Council of Trent, the ecclesiastical provisions that established the degree of intervention of interpreters in the sacramental confession are presented. Evidence of its implementation in several multilingual groups (pilgrims and crusaders, Spanish soldiers, the Moriscos, Euskera speakers, Europeans living in Spanish territory, and indigenous Canary islanders), as well as in the concurrence of sacramental confession and the making of the will is then provided. This is an initial approach to an area of traductology still to be explored, which opens new lines of research.

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20

Ives, Rich. "The Faith Healer's Secret Confession." College English 54, no. 5 (September 1992): 585. http://dx.doi.org/10.2307/378157.

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21

Tran, Ben. "The Literary Dubbing of Confession." PMLA/Publications of the Modern Language Association of America 133, no. 2 (March 2018): 413–19. http://dx.doi.org/10.1632/pmla.2018.133.2.413.

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Although the united states lost the vietnam war on the battlefield, it won the war on two long-term fronts: economic ideology and cultural memory. A mere eleven years after the fall of Saigon in 1975, the Vietnamese government officially transitioned from a ration economy to a market-socialist one. This perestroika resulted in capitalist development, more akin to what the United States had propagated when it entered the war to prevent the cascading growth of communism throughout Asia. The United States also triumphed in terms of memory, dominating narratives of the war through the global influence of its culture industries.

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22

Nicholson, Colin, and Jeremy Tambling. "Confession: Sexuality, Sin, the Subject." Modern Language Review 88, no. 1 (January 1993): 161. http://dx.doi.org/10.2307/3730808.

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23

Cherewatuk, Karen. "Malory's Launcelot and the Language of Sin and Confession." Arthuriana 16, no. 2 (2006): 68–72. http://dx.doi.org/10.1353/art.2006.0090.

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24

Stroganov, Mikhail V. "“SCRAPYARD GARDENS”, OR ROMANTIC GRAFFITI AS PUBLIC STATEMENTS." Folklore: structure, typology, semiotics 3 (2020): 111–55. http://dx.doi.org/10.28995/2658-5294-2020-3-3-111-155.

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Romantic graffiti come in two types: confessional and directive. Confessional graffiti are spontaneous, these are an outburst of feelings. A confession of love is usually accompanied by a name, but if the inscription is made right below the addressee’s window, the name is lacking. It is often substituted by a pet name which is more specific for the speaker than a name. A confession is expressive, it praises the addressee and expresses adoration of them. Congratulations are usually related to a birthday or to a birth of a child. Directive graffiti are well-thought-out; they sometimes feature quotes from popular texts. These graffiti include wishes of good morning, good cheer and health; pleas to forget one not and to come back, to date and to marry; pleas for forgiveness. They are written on asphalt, underfoot, on the house, scrapyard and waste-lot walls, nevertheless, both the addressees and addressants remain oblivious to the stylistic cacophony, they place more value on the publicity of the message. The graffiti are supposed to make the relationship between the addressee and the addressant known, which increases their social status. They do not aim for esoteric language: the inscription must be clear to everyone. Genuine intimate relationships are formed in public. Romantic graffiti resemble ditties in this respect.

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25

McGuigan, John. "To Go and Sin Once More: Confession and Joyce's ‘Nausicaa’ Episode." Modernist Cultures 10, no. 2 (July 2015): 201–26. http://dx.doi.org/10.3366/mod.2015.0109.

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While critics note the saturation of Gerty MacDowell's mind with British commercial culture in the ‘Nausicaa’ episode of James Joyce's Ulysses, less well noted is the language and logic of Ireland's other master, Rome. In addition to the Marian images of piety and purity Gerty would have learned through religious societies like the Children of Mary, one finds elements of the Roman Catholic Sacrament of Reconciliation. Joyce's rejection of the Catholic Church being common knowledge, it is surprising to find that the language and logic of confession which pervades much of Gerty's narrative and thought is not the repressive force one might expect. Instead, the logic of sin and redemption becomes a means for Gerty to embrace and explore her sexuality, to indulge her sexual desire, enhancing her enjoyment while allowing her to defer moral judgment. Through Gerty, Joyce diagnoses confession's functional importance in the mental, social, and sexual lives of many Irish of his day, complicating our assessments of modernist attitudes towards organized religion.

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26

Dunbar, Norah E., Quinten S. Bernhold, Matthew L. Jensen, and Judee K. Burgoon. "The Anatomy of a Confession: An Examination of Verbal and Nonverbal Cues Surrounding a Confession." Western Journal of Communication 83, no. 4 (November 5, 2018): 423–43. http://dx.doi.org/10.1080/10570314.2018.1539760.

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27

King, Barry. "Stardom, celebrity and the para-confession." Social Semiotics 18, no. 2 (June 2008): 115–32. http://dx.doi.org/10.1080/10350330802002135.

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28

Kucała, Bożena. "JOHN BANVILLE’S SHROUD: A DECONSTRUCTIONIST’S CONFESSION." Studia Anglica Posnaniensia 48, no. 2-3 (December 1, 2013): 93–102. http://dx.doi.org/10.2478/stap-2013-0009.

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ABSTRACT This article analyses John Banville’s novel Shroud as the protagonist’s autobiography which both follows and resists the confessional mode. Axel Vander, an ageing famous academic and champion of deconstruction, faces the necessity to confront his real self, although he spent his entire academic life contesting the concept of authentic selfhood. Alluding to the infamous case of Paul de Man, whose deconstructionist theories have been reinterpreted in the light of the revelation of his disgraceful wartime past, Banville’s novel presents a man who veers between the temptation to fall back on his theories in order to uphold a lifelong deception, and the impulse to reveal the truth and achieve belated absolution. The article examines Vander’s narrative as an attempt at a truthful account of his life, combined with the conflicting tendency to resist self-exposure. Despite the protagonist’s ambivalent and selfcontradictory motivations, his account of his life belongs to the category of confessional writing, with its accompanying religious connotations. It is argued that the protagonist’s public denial of authentic selfhood is linked to his private evasion of moral culpability.

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29

Cohen, Henry. "The river, the levee, love, and confession: The thematics of Grazia Deledda’s L'argine." Forum Italicum: A Journal of Italian Studies 48, no. 3 (September 11, 2014): 411–27. http://dx.doi.org/10.1177/0014585814542788.

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Grazia Deledda’s late novel L’argine is set in a modern Italy that is very different from the primitive peasant Sardinian society in which she situated the novels for which she is best known. Themes that play a prominent role in her earlier cycle of novels are still recognizable in her later work, but in an attenuated, less socially destructive form. The paired themes of a wild river and the embankment meant to control it are developed on literal, metaphorical, and symbolic levels. The complicated plot is built around a chain of unrequited loves and an intriguing conflation of the characters that, despite their differences, under the irresistible force of erotic desire, act out that desire in ways that tend to blur the distinctions among them. The linked themes of guilt, punishment, and atonement that are found in many of Deledda’s novels are embodied in a series of confessional narratives and relationships that I analyze in the framework of different theories about confession in the novel. I examine the variety and choice of narrative points of view and the relationship among the parts of the novel as they relate to the different forms of confession and the major themes of the novel.

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30

Seegel, Steven. "Confession, Language, Ethnicity, and the Many Faces of Russian Empire." Ab Imperio 2008, no. 3 (2008): 417–22. http://dx.doi.org/10.1353/imp.2008.0071.

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31

Кадио, Джульетт, and С. Горшениной. "Confession, Language, Ethnicity, and the Many Faces of Russian Empire." Ab Imperio 2008, no. 3 (2008): 423–29. http://dx.doi.org/10.1353/imp.2008.0093.

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32

Niessen, James P. "Confession, Language, Ethnicity, and the Many Faces of Russian Empire." Ab Imperio 2008, no. 3 (2008): 430–36. http://dx.doi.org/10.1353/imp.2008.0115.

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33

Tsys, O. P. "Sacraments of confession and communion in the «foreign» parishes of the Tobolsk North (XVIII – early XX centuries)." Bulletin of Ugric studies 10, no. 4 (2020): 789–97. http://dx.doi.org/10.30624/2220-4156-2020-10-4-787-797.

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Introduction: the article notes that in the spread of Orthodoxy among the indigenous population of North-West Siberia, Christian rituals played a special role, among which confession and communion are distinguished. The study of the influence of these sacraments on newly baptized allows to better understand the methods of Christianization of the region, peculiarities of relations of the Orthodox clergy and the «foreign» congregation, the nature of interaction of representatives of two different cultures: arrived and autochthonous. Objective: to identify the regional specifics of organization and conduction of the sacraments of confession and communion in the «foreign» parishes of North-West Siberia during the synodic period, forms and results of influence of Orthodox rituals on the indigenous population. Research materials: a sample of confession and clerical records of the parishes of Beryozovsky and Surgutsky Districts, correspondence, reports of abbots, deans about the participation of indigenous people in the sacraments of confession and communion. Results and novelty of the research: the study showed that the timely fulfillment of Orthodox rituals by the «foreigners» required considerable efforts from the parish clergy and was a constant concern of the diocesan leadership. The majority of the newly baptized were generally loyal to confession and communion, which were also one of the instruments of control over the religious life of the indigenous population. Along with other elements of Christianity, confession and communion contributed to the penetration of certain elements of Russian everyday culture into its environment and the formation of religious syncretism. In the scientific literature, no research has been conducted on their impact on the newly baptized people of the Tobolsk North.

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34

Idziak-Smoczyńska, Urszula. "Wittgenstein and the Theatre of Confession." Wittgenstein-Studien 9, no. 1 (February 21, 2018): 31–49. http://dx.doi.org/10.1515/witt-2018-0004.

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Abstract:In this article we perform a juxtaposition of Wittgenstein’s confession with the art of drama. Our aim is to transpose the private language argument criticizing the ostensive definition of internal objects (beetle in a box thought experiment) onto confession and the art of drama performance. The play (possibly called “game”) of the actor is not an expression of his soul interior, but an autonomous necessity in the most decisive meaning – which means: the only thing to be done. Correspondingly, confession doesn’t express any interior misery – it is an acting (the double sense of this word will be further developed), the only possible acting within these conditions, the only possible response to one’s condition – a condition of mutilation where human misery appears very distinctly. Confession creates neither a relation of power (as Foucault was demonstrating in his late writings) nor a form of emotional exhibitionism but a language game consisting on words judging oneself, immune to interpretation, explanation, and vanity coming from their expression. Irreplaceable words become the agent of salvation.1 This article is the effect of great encounters that helped me – a non-Wittgensteinian – to “see” Wittgenstein perhaps more than understand his philosophy. I should first address many thanks to Dr. Ilse Somavilla who welcomed me on the beautiful roof of the Brenner Archives in Innsbruck together with its director Prof. Ulrike Tanzer (Thank you!). It is through Ilse Somavilla’s writings and archive editing work that I could engage myself and follow her on a path of reading Wittgenstein with a sensibility for religion and art. I owe also a lot of thankfulness to Prof. Alois Pichler for long lasting, repeated hospitality in the Wittgenstein Archives at the Bergen University and great patience for my plans of developing research plans about Wittgenstein in the Polish Galicia. The ability to visit these two places, Norway and Austria, have left inside myself a Wittgensteinian imagery that creates the scenography of my philosophical attempt inside this article. My research would not be possible without receiving the scholarship of the Republic of Austria OEAD for which I also express my deep gratitude. I am also very grateful to Kasia Mala for her linguistic revision of my article. And finally, what triggered this Winn-gensteinian performance were unforgettable dinners with Maja, my Mother Agata, and my son Światopełek – to say they were inspiring is not enough…

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35

Byrd, Charles, and Les W. Smith. "Confession in the Novel: Bakhtin's Author Revisited." Slavic and East European Journal 42, no. 3 (1998): 552. http://dx.doi.org/10.2307/309702.

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36

Peterson, Linda H. "Newman's Apologia pro vita sua and the Traditions of the English Spiritual Autobiography." PMLA/Publications of the Modern Language Association of America 100, no. 3 (May 1985): 300–314. http://dx.doi.org/10.2307/462084.

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Although some readers argue that the Apologia pro vita sua is not true autobiography, Newman in fact draws on models of spiritual autobiography in two traditions—one English and Protestant, the other Augustinian and Catholic. In the early chapters, Newman patterns his account on Thomas Scott's Force of Truth, presenting his own religious development as a series of encounters with theological texts but replacing the typological hermeneutics of Scott (and of most other Protestant autobiographers) with an interpretive method derived from ecclesiastical history. In later chapters, as he narrates his conversion to Catholicism, Newman takes Augustine's Confessions as a model, invoking characteristically Augustinian figures to signal a turn to a Catholic literary tradition. More comprehensively, he adapts the multiple forms of confession that organize Augustine's work to shape his final statement of faith and to integrate the narrative and expository modes that distinguish the Apologia and autobiography as a genre.

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JENS, BENJAMIN. "Silence and Confession inThe Brothers Karamazov." Russian Review 75, no. 1 (January 2016): 51–66. http://dx.doi.org/10.1111/russ.12061.

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Zhernokleyev. "Dostoevskii, the Feuilleton and the Confession." Slavonic and East European Review 99, no. 1 (2021): 71. http://dx.doi.org/10.5699/slaveasteurorev2.99.1.0071.

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Peels, H. G. L. "‘Ik haat hen met een volkomen haat’ (Psalm 139:21-22)." NTT Journal for Theology and the Study of Religion 61, no. 1 (February 18, 2007): 1–16. http://dx.doi.org/10.5117/ntt2007.61.001.peel.

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In this article the offensive prayer of Psalm 139:21-22 is investigated with regard to its language, context and intentions. It is argued that the central notion of ‘hatred’ does not necessarily imply malicious intentions. Subsequently, vv. 21-22 are shown to form an integral part of this psalm, which is a meditative confession with three specific theological motives. Within this context, vv. 21-22 function as a confessio via negationis. The poet sees hating the enemy primarily as the opposite of his turning and dedication to YHWH. Next, the utterance of vv. 21-22 is examined within its own conceptual and spiritual framework, and its own religious and social life-scene. Finally, the question is discussed whether such prayers can still have a function in today’s Christian faith and worship.

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Rahman, Momin. "Jade's confession: racism and the dialectics of celebrity." Social Semiotics 18, no. 2 (June 2008): 133–48. http://dx.doi.org/10.1080/10350330802002143.

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Babanoski, Kire, and Ice Ilijevski. "TECHNIQUES OF CONDUCTING INTERROGATION DURING POLICE INVESTIGATION OF CRIMES." Knowledge International Journal 28, no. 6 (December 10, 2018): 2101–7. http://dx.doi.org/10.35120/kij28062101k.

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Modern interrogation is a study in human nature with great level of psychological manipulation which is used by police officer. The main characteristic of a police interrogation is that the suspect is under strong psychological pressure from the interrogator in order to speak the truth and to give the confession. The main purpose of a police Interrogation is to obtain a confession and to come to the objective truth, or other critical information about the crime, from an interviewed suspect, who is subject of interrogation. Interrogation (also called questioning or interpellation) is interviewing as commonly employed by officers of the police or other law enforcement agencies with the goal of extracting a confession or incriminating statements. Subjects of interrogation are often suspects involved in crimes. Information from victims and witnesses is usually obtained through interviews. Interrogation may involve a diverse array of techniques, ranging from developing a rapport with the subject to outright torture.The main object of this paper is police interrogation, which is theoretically and descriptively analyzed through its various methods and techniques that are part of the process of extracting the truth and getting a confession from the suspects. For that aim, particular attention is paid to criminal operational aspects of contemporary Reid technique, and also presented examples of its application in the police interrogation. The Reid technique is a method of questioning subjects and assessing their credibility. The technique consists of a non-accusatory interview combining both investigative and behavior-provoking questions. If the investigative information indicates that the subject committed the crime in question, the Reid Nine Steps of Interrogation are utilized to persuade the subject to tell the truth about what they did. The Reid technique is a trademarked interrogation technique widely used by law enforcement agencies in North America. The technique (which requires interrogators to watch the body language of suspects to detect deceit) has been criticized for being difficult to apply across cultures and eliciting false confessions from innocent people.The purpose of this paper is through scientific explanation to raise the importance and quality of police interrogation as one of the methods for getting to the truth, especially in criminal cases where there is a lack of other evidence.

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Sjølyst-Jackson. "Confession, Shame, and Ethics in Coetzee and Knausgård." Scandinavian Studies 92, no. 3 (2020): 274. http://dx.doi.org/10.5406/scanstud.92.3.0274.

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Jensen, Matthew David. "Jesus “Coming” in the Flesh." Novum Testamentum 56, no. 3 (June 17, 2014): 310–22. http://dx.doi.org/10.1163/15685365-12341473.

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This article argues that the present tense-form (ἐρχόµενον) used in the confession of 2 John 7 should be understood as parallel to the perfect tense-form (ἐληλυθότα) used in the confession of 1 John 4:2. After critically reviewing the five current ways the present tense-form is interpreted, the article outlines how recent research into verbal aspect indicates that the present and perfect tense-forms are closely related. Evidence of this relationship is then provided from 1 John allowing some conclusions to be drawn about the five current interpretive options.

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Chapel, Joseph. "The Word in the Sacrament of Confession." Teologia i Moralność 10, no. 2(18) (December 5, 2015): 100–116. http://dx.doi.org/10.14746/tim.2015.18.2.7.

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The work of the Austrian dialogical thinker, Ferdinand Ebner, had both a direct and an indirect influence on the development of the Sacrament of Penance after Vatican Council II. Ebner's notion that humans are given the "word" by God, who is the "Eternal Thou," informed Vatican II's deepening theology of the word. Sin is understood as a rejection of dialogue, a closing of oneself to the Thou, for which authentic sacramental Confession offers the remedy, in and through the miracle of God's gift of speaking to humans. Ebner's influence on Vatican II is direct, especially in the elaboration of the "Dogmatic Constitution on Divine Revelation," Dei Verbum, while his influence on the New Rite of Penance is indirect - reflected in a deeper theology of the word that had already been "absorbed" by the Council. There are implications for further study of Ebner's thought as a prism through which to apply other language philosophies to better understand the Sacrament of Confession.

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Schroeder, S. "A Guide to Confession Large and Small in the Mexican Language, 1634." Ethnohistory 48, no. 1-2 (January 1, 2001): 361–63. http://dx.doi.org/10.1215/00141801-48-1-2-361.

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Maree, C. "Truth and reconciliation: Confronting the past in Death and the Maiden (Ariel Dorfman) and Playland (Athol Fugard)." Literator 16, no. 2 (May 2, 1995): 25–38. http://dx.doi.org/10.4102/lit.v16i2.608.

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Both plays deal with the devastating effects of the sociopolitical on the individual and point to the ways that factuality enters fiction, either to defictionalize it or refictionalize it. The characters in each play confront the past by seeking the truth, either to tell it or have it told to them. In Fugard's play, written in the middle o f a transition period, the confession is complete and this resolution places the play in the generally utopian world of protest theatre. Dorfman's play, written after the redemocratization of Chile, is grounded in uncertainties, half-truths and deceit. The confession is incomplete and thus there is no resolution or final harmony, placing this play within the operative dilemmas of the theatre of crisis.

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Županov, Ines G. "“I Am a Great Sinner”: Jesuit Missionary Dialogues in Southern India (Sixteenth Century)." Journal of the Economic and Social History of the Orient 55, no. 2-3 (2012): 415–46. http://dx.doi.org/10.1163/15685209-12341241.

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AbstractIn this article I look into a Jesuit dialogical and catechetical text—a confession manual—published in Tamil in 1580. Written as instructions for Tamil Catholics and for Jesuit confessors, these kinds of texts were nodal points in which Tamils and missionaries reprocessed their knowledge of each other and established rules for appropriate social interaction and Catholic sociability. My claim is that theConfessionairocaptured and condensed Tamil voices and arguments in a network of Jesuit normative vocabulary and offered a language of self-knowledge expressed in affective vocabulary. A confession manual should not be considered only a strategy for missionary manipulation but also an important tool for the social self-empowerment of the new convert.

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Volkova, Anna G. "THE RECEPTION OF FRANCISCAN MYSTICS IN EUROPEAN POETRY OF THE 17TH CENTURY." Vestnik of Kostroma State University, no. 3 (2020): 117–21. http://dx.doi.org/10.34216/1998-0817-2020-26-3-117-121.

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European poetry of the 17th century has its own complicated metaphoric language the interpretation of which depends on understanding of different contexts. It is especially true about religious poetry that does not only use metaphors, motifs and stories from the Bible but also perceive the biblical text through some confessions and often through some directions within a confession. Such cultural and historical code is important and necessary for reception and interpretation of poetical text. Franciscans as a special direction in Roman Catholic spirituality influenced very much on European literature and especially on religious poetry of Middle ages, Renaissance and Baroque i.e. the late 16th – 17th centuries. The main point of the article is studying of key images and motifs of Franciscan spirituality that were expressed in German mystical poetry (on texts by Johannes Scheffler familiarly known as Angelus Silesius). Except traditional motifs of poverty, God’s love, one can find out thoughts about relationships between the Creator and its creature popular in theology and religious experience of Franciscans in his poetry. In poetry such ideas as an experience of communication with God are transmitted through poetical language, metaphors and also through special mean of concordia discors or connecting unconnectable.

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Lefstein, Adam, Itay Pollak, and Aliza Segal. "Compelling student voice: dialogic practices of public confession." Discourse: Studies in the Cultural Politics of Education 41, no. 1 (May 9, 2018): 110–23. http://dx.doi.org/10.1080/01596306.2018.1473341.

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Schlösser, Ulrich. "Self-Knowledge, Action and the Language of Confession in Hegel's Phenomenology of Spirit." Hegel Bulletin 32, no. 1-2 (2011): 269–83. http://dx.doi.org/10.1017/s0263523200000264.

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This paper offers an outline of the central issue Hegel is concerned with in his discussion of spirit. The issue is: how can we possibly confirm our basic and comprehensive claims to validity? In the ‘Spirit’ section of the Phenomenology, Hegel focuses on what we nowadays would call ‘thick conceptions’. The corresponding claims to knowledge relate (a) to a general worldview and (b) to the objective norms embedded in this worldview. Furthermore, they also include (c) a claim to self-knowledge, which is correlated to both.Hegel suggests that if we want to validate these claims we should not look at merely given facts but at the actions performed on the basis of these claims — it's the deed that matters. But in making claims, we are also addressing others. The resulting questions are: How can they possibly recognise the action as a manifestation of the underlying principles? What follows for my self-knowledge if I accept that the judgement of others contributes to what the action really is and thus what it says about me?The first part of the paper explores the general framework underlying Hegel's discussion of spirit. The second part exemplifies Hegel's conception by referring to different cultural realisations of spirit put forward in the sixth chapter of his Phenomenology: the focus will be on Hegel's interpretation of Sophocles' tragedy, Antigone. In the brief, final part I would like to point to three features of Hegel's account of spirit that I take to be still worthy of consideration.

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