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By Asaph Ben-Tov, Yaacov Deutsch, Tamar Herzig (editors)

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5 Marie de l’Incarnation [Madame Acarie], Les Vrays exercices de la bienheureuse soeur Marie de l’Incarnation (Paris, 1623), 3. 6 Vincent de Paul, Correspondance, Entretiens, Documents (ed. P. ; Paris, 1920–1925), 2:429. ”7 As the contradiction between the decree of the Church Council and the testimonies of these devout Catholics makes clear, general confession must have meant different things to different people. It is very likely that in denouncing the confession of “sins in general,” the bishops and theologians of the Council of Trent had in mind the Protestant practice of confessing sins generally at the beginning of Mass.

Learning is also a fundamental moral and spiritual factor in the history of humankind. , 111). 61 Eugene F. , 1958). 62 For Beza as Calvin’s biographer, see Ménager, “Théodore de Bèze biographe de Calvin,” n. 18. 63 Les vrais portraits, 52. , 69). , 108). 66 In spite of all Beza’s original and sometimes unique achievements, including the gathering of the mass of documents for his monumental Histoire Ecclésiastique and the innovative conception of the role played by learning and erudition in the history of the Reformation, he cannot be styled a historian.

Paris, 1916–1933), vol. 5; Turrini, Coscienza e le leggi, 228–41. 48 Coton’s memorandum was published by de Certeau in “Crise sociale et réformisme spirituel au début du XVIIe siècle: Une ‘Nouvelle Spiritualité’ chez les jésuites français,” Revue d’Ascétique et de mystique 41 (1965): 347–48. Cf. de Certeau, Fable mystique, 337–44. general confession and self-knowledge 41 proof of their merit. In fact, this attitude was nothing but vainglory and self-love. “An examination of conscience [that] is carried out only at certain times” is insufficient.

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