In this first volume of York's welcome new series on heresy and inquisition, L. J. Sackville presents a well-researched analysis of the complex and sometimes contradictory ways that multiple layers of meaning adhered to “heresy” and “heretic” in various thirteenth-century textual genres. She argues primarily and explicitly against the existence of any single dominant portrayal of heresy in this period, and secondarily and implicitly against historiographic trends that focus so resolutely on textual constructions of heresy as to deny any meaningful links between texts and a reality behind them. The book first presents four chapters organized around overlapping genres of text: polemic, edification, canon-legal, and inquisition. As Sackville methodically moves through her evidence, her picture of complex layering emerges. Sometimes this is a question of shifts over time, but often the point is that different textual imperatives led different genres to produce different pictures of heretics and heresy. For instance, heresy could be treated within anti-heretical polemics and schematic summae auctoritatum (lists of biblical references useful for refuting heresy) as an inherently learned, text-based phenomenon, where imagined heretics argue points of doctrine in scholastic fashion. Yet in exempla collections and early Dominican sources, where the false appearance of heretics teaches lessons and reinforces Dominican identity, the details of doctrine are not so important as the devious nature of contemporary heretics; and some later inquisitors' manuals actually perpetuated earlier stereotypes of heretics as simply unlearned and ignorant. Thus, on several levels, doctrinal detail could be either central or irrelevant to textual constructions of heresy. Similarly, as is well known, the Fourth Lateran Council offered a newly detailed definition of orthodoxy and then decreed that anything contradicting this definition was heresy. Thus dissent is here, as in the polemics, a matter of doctrine. Yet in succeeding decades key regional councils and legal consultations moved away from a stress on ideas and instead emphasized behaviors, especially of those who helped, sheltered, believed in, or harbored heretics. In these texts it is relationships between people that matter. This move in turn built on a strand in canon law that focused on one specific kind of behavior, contumacy in the face of church judgment. In texts produced more directly by inquisitions, the nature of questioning and sentences tended to create an image of heretics as elusive, mobile, and hidden away; the nearly invisible object around which circled the real objects of inquisitors' questions: those who saw, or adored, or ate with “them.”
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