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Corruption in the early catholic church
Corruption in the early catholic church
Corruption in the early catholic church
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Canterbury Tales - Downfall of the Church in Chaucer’s General Prologue
Light-hearted yet bitingly satirical, Chaucer’s “General Prologue” to his Canterbury Tales is a commentary on the corruptions of the Church at the time. Chaucer, being of noble estate, retains his witticism in his narrator. The narrator devotes many a line to the vivid portrayals of the Prioress and the Frere. Through the actions of these two members of the clergy, it is seen that the lust for material goods, the need for flaunting one’s estate, and the development of hypocrisy all contribute to the shaking of the Church’s foundations.
Enfolded in the coils of luxury, the Prioress and the Frere can hardly recall their missions as part of the clergy. Is not gluttony evil in the eyes of the Church? Although not allowing any “morsel from hir lippes falle” (Chaucer, l. 128) can be viewed as a sign of “wasting not” in the Prioress, Chaucer’s narrator’s detailed and realistic descriptions of the Prioress’s table manners impress upon one that food and drink is the quintessence of this woman’s faith in the Church. The Frere, too, delights in merry living. Not only does he know the taverns in every town, he also knows “every hostiler and tappestere,/Bet than a lazar or a beggestere” (ll. 240-242). The Frere spends most of his time playing the rote and singing ballads (ll. 236-237); he also showers “faire wives” with gifts such as “knives” and “pinnes” (ll. 233-234). How is it then that the Frere needs to beg? He is the “beste beggere in his hous” (l. 252), and he can coax a “widwe [who] hadde nought a sho” (l. 255) to give him money. Is this not ridiculous when, during love-dayes, the Frere can - like a butterfly breaking out of its cocoon - shed his begging clothes and wear ceremonial gowns as rich and as fine as a maister’s or a pope’s? Contrary to the Church’s belief in not hoarding material goods, the Prioress delights in dressing fashionably in a neat cloak, with coral around her arms, and a gold brooch about her neck (ll. 157-162). As feasting and dressing shrewdly seem to occupy the bulk of these religious’ time, it must be that the Church is now based on hedonism instead of faith and humility!
In his Canterbury Tales, Chaucer fully explicates the cultural standard known as courtesy through satire. In the fourteenth century, courtesy embodied sophistication and an education in English international culture. The legends of chivalric knights, conversing in the language of courtly love, matured during this later medieval period. Chaucer himself matured in the King's Court, as is revealed in his cultural status, but he also retained an anecdotal humor about courtesy. One must only peruse his Tales to discern these sentiments, for Chaucer’s view of courtesy can seem shocking and, all together, obscene at times, it’s the similarity of the differences that make Chaucer’s tales superior. An example of this can be seen through Nicholas’ attempt at “courting” Alison versus Arcita and Palamon’s endeavors at courting Emily. Nicholas' anxious and lewd behavior, in conjunction with his explicit sexual connotation, demonstrates Chaucer’s more farcical side; where as, the manner in which Arcita and Palamon court Emily can seem more satirical. In the Miller's Tale, Chaucer juxtaposes courtly love with animalistic lust, while in the Knight’s tale, the subject of chivalry is held with much higher regard, and used as a florid, glorious attribute. These numerous references provide the reader with a remarkably rich image of the culture and class structure of late fourteenth century England.
The dominance of men in the Middle Ages is unethical, irrational, and dangerous; women are given few rights and the opportunity to earn rights is non-existent. The dictates to the dominance is formed by the internal combination of man’s personal desire and religious interference. In Geoffrey Chaucer’s, The Canterbury Tales, the combined perspectives’ on a haughty Pardoner and non-subservient wife is the stronghold of separation in moral roles. The moral roles between men and women are exemplified in the rankings of religious hierarchy for men are at the top and women towards the bottom. Even prestigious women, ones with noble connections, are subservient to men, but contradictorily have religious affiliations. The “Wife of Bath’s Tale” is a perfect example of defying man’s dominance and the “Pardoner’s Tale”, a problematic reasoning of why selfishness connects moreover to the manipulation. The frailties of religious reasoning however, will cause The Pardoner and the Wife of Bath to be separated from society’s morals.
Chaucer identifies a pardoner as his main character for the story and utilizes the situational and verbal irony found in the pardoner’s interactions and deplorable personality to demonstrate his belief in the corruption of the Roman Catholic Church during this time. Chaucer first begins his sly jab at the Church’s motives through the description of the Pardoner’s physical appearance and attitude in his “Canterbury Tales.” Chaucer uses the Pardoner as a representation of the Church as a whole, and by describing the Pardoner and his defects, is able to show what he thinks of the Roman Catholic Church. All people present in the “Canterbury Tales” must tell a tale as a part of a story-telling contest, and the pilgrim Chaucer, the character in the story Chaucer uses to portray himself, writes down the tales as they are told, as well as the story teller. The description of the Pardoner hints at the relationship and similarity between the Pardoner and the Church as a whole, as well as marks the beginning of the irony to be observed throughout the “Pardoner’s Prologue and Tale.”
The Canterbury Tales is a very popular and well known set of stories, written by Geoffrey Chaucer. This collection of stories is great entertainment and some even provide very good moral lessons; most of these stories show the contempt Chaucer had for the Church of England which had control at the time over most of England. Chaucer’s bias towards the corruption of the Church is best demonstrated in the Pardoner’s Prologue, in contradiction with the Parson’s Tale, and the level of power within the Church structure. These are two of the stories of the many that are in The Canterbury Tales. Chaucer uses the Pardoner as a high level leader who is corrupt and yet enables him to convert the sinners even if he does it for personal gain. While the Parson is of lower standing in the Church, he is not corrupt, and gives the message to the pilgrims so that they might be forgiven.
The structure Geoffrey Chaucer chose for his masterpiece, The Canterbury Tales, of utilizing a melange of narrative voices to tell separate tales allows him to explore and comment on subjects in a multitude of ways. Because of this structure of separate tales, the reader must regard as extremely significant when tales structurally overlap, for while the reader may find it difficult to render an accurate interpretation through one tale, comparing tales enables him to lessen the ambiguity of Chaucer’s meaning. The Clerk’s Tale and The Merchant’s Tale both take on the institution of marriage, but comment on it in entirely different manner, but both contain an indictment of patriarchal narcissism and conceit.
Myers, David G. "Chapter 11: Personality." Psychology in Everyday Life. 2nd Ed. New York, NY: Worth, 2009. 292-315. Print.
“The Canterbury Tales” was written in the 14th century by Geoffrey Chaucer. These tales constitutes a frame story which each pilgrim has to tell their own story to the Chaucer, the pilgrim; not the poet. As we know, the tale itself is a satire, but the stylistic structure in the tales creates a sense that can be a parody as well. To support this idea of parody, it is need to know the definition of parody and how Chaucer use this style to make his own ideas clear through the general prologue and the tales such as “The Miller’s Tale” and “The Knight’s Tale”.
A revealing comparison can be made in the matter of money between the Parson and the Friar as to the monetary motivations of the clergy. The Parson was a poor man. He took out of the tithes given to him by parishoners and his salary to give back to them, as “rather wolde he yeven […] / unto his povre parisshens about/ of his offering, and eek of his substaunce.” (487-489) The Friar on the other hand was wealthy, and would rather take from the poor to increase his income than to give, “for thogh a widwe hadde noght a sho/ […] yet wolde he have a ferthing, er he wente.” (253-255) The actions of the Parson make those of the Friar look even worse. The Parson cares little for his own wealth, but is a great deal concerned about the poverty of his parishoners. The Friar cares very little about poverty, but is terribly concerned about his own income. On the subject of personal wealth, these two men may be seen as complete opposites, one showing the horror and inappropriate actions of the other, and th...
Chaucer aptly creates a picture that exposes how materialistic the clergy is. They all should be concerned with spiritual matters, yet they focus their attention on acquiring more mundane goods. The Monk makes no pretense of being poor and without luxuries. "I saw his sleeves were garnished at the hand with fine gray fur, the finest in the land, and on his hood, to fasten it at his chin he had a wrought-gold, cunningly fashioned pin. . ." (197-200, 110). Not only is this monk fat, and thus quite well fed, he has the money to afford details such as fur on his cloak. He is looking for attention by having such fine things. His station as a monk, however, requires him not only to work with the poor, but to be poor himself. Obviously, he is not following this requirement, much like the Prioress. Madam Eglantyne, appears at first glance to be proper for her station in life. However, a closer examination reveals "she wore a coral trinket on her arm, a set of beads, the gaudies tricked in green, whence hung a golden brooch of brightest sheen" (162-64, 109). A golden brooch serves no other purpose than being decorative. The Prioress has no...
Many bishops and abbots (especially in countries where they were also territorial princes) bore themselves as secular rulers rather than as servants of the Church. Many members of cathedral chapters and other beneficed ecclesiastics were chiefly concerned with their income and how to increase it, especially by uniting several prebends (even episcopal sees) in the hands of one person, who thus enjoyed a larger income and greater power. Luxury prevailed widely among the higher clergy, while the lower clergy were often oppressed. The scientific and ascetic training of the clergy left much to be desired, the moral standard of many being very low, and the practice of celibacy not everywhere observed. Not less serious was the condition of many monasteries of men, and even of women (which were often homes for the unmarried daughte...
Chaucer uses the Prioress, the Monk and the Friar to represent his views on the Church. He makes the three model members of the Church appear to have no problems with self-indulgence, greed, and being unfaithful to their vows. He displays his anti skeptical thoughts of the faults of the medieval church by making fun of its teachings and the people of the church, who use it for personal gain. Chaucer see’s the church as corrupt, hypocritical and greedy.
The Big Five Approach has played a major role in the process of understanding and analyzing a child’s outcome as well as any adjustment issues that may occur during a child’s development. Along with these accomplishments, the Big Five approach has proven to be able to cover children, adolescents, and adults under one spectrum (Van den Akker et al., 2013). The article, “The development of personality extremity from childhood to adolescence: relations to internalizing and externalizing problems” provides an intense amount information on personality theories and goes into depth about how about how personalities develop and how to distinguish between them as well. This study not only incorporated the study of personality
Roberts BW, Wood D. Personality development in the context of the neo-socioanalytic model of personality. In: Mroczek DK, Little TD, editors. Handbook of personality development. Mahwah, NJ: Erlbaum; 2006. pp.
Most of what psychologists know about biological influences on personality comes from twin studies. Twin studies examine...
I thought my personal traits had already sharpened after plenty of things happening after all. However, it is not true that adulthood personality traits are stable. Even though early adulthood is said to be a mark of personality development, it can be changed to respond with the life challenges (Wright, Pincus, & Lenzenweger, 2012, p.1340). It is assumed that our personality are influenced by an individual’s interaction with the environment (Hutteman, Hennecke, Orth,