Les brefs d'indulgences pour les confreries des dioceses de Cambrai et de Tournai aux XVIIe et XVIIIe siecles (A.S.V., Sec. Brev. Indulg. Perpetuae, 2-9) (review)

Most studies of the Reformation era mention indulgences as but a scandal Luther exposed and deplored in the Roman Catholic Church of the early sixteenth century. Even scholarly works focused on the Catholic Reformation have little to say on the topic of indulgences, save that the Council of Trent, in its last sessions in 1563, both defended the granting of indulgences and asserted the need to eliminate the buying and selling of these spiritual goods. Desmette's catalogue of Roman briefs granting indulgences between 1639 and 1799, to confraternities in the dioceses of Cambrai and Tournai, lays the groundwork for case studies of how what had been utterly scorned by Luther was very much sought after by devout lay Catholics well into what we usually call the Enlightenment era. In a helpful and lengthy introduction, Desmette presents 574 briefs from Cambrai and 270 from Tournai. He keeps his attention on the details in his primary sources, but makes little effort to place his data in an interpretive framework.

Desmette does point out that most of the confraternities seeking indulgences were lay, parochial associations; the Latin briefs they obtained from Rome were often translated into French and posted in parishes, and sometimes also published and disseminated more widely. What was obtained for indulgences was almost always plenary and partial: plenary indulgences for enrollment in the confraternity, for its principal feast day, and at the time of death of a confraternity member; partial indulgences for four secondary feasts, and for the performance of "pious works" such as attending funerals, reconciling enemies, or accompanying the Blessed Sacrament in processions.

The "patrons" to whom these confraternities were dedicated is one of the pieces of information provided in this volume. With several charts and graphs, Desmette displays a wealth of statistics, but offers little commentary on the significance of these numbers and percentages. What is clear is that the Virgin Mary and other saints were chosen by the majority of confraternities for their patron. Jesus Christ was selected in a somewhat smaller proportion, often with the focus on his Passion, his Sacred Heart, or his presence in the Eucharist. Especially popular were several saints, such as Anthony of Padua and Joseph; or plague intercessors such as Roch, Sebastian, and Charles Borromeo; and local figures such as Saint Eligius, a sixth-century bishop and preacher. Borromeo (1538–1584) was canonized in 1610; he is the only modern saint to receive much attention from the confraternities. Mary, under various titles, eclipsed by far any other female saints. She was especially popular as Our Lady of Seven Sorrows, Our Lady of Mercy, and Our Lady of the Rosary. The guardian angels were often selected as patrons of confraternities devoted especially to helping its members at the hour of death.

Well-indexed, this book will be particularly useful as a reference work for church historians interested in intersections between institutional history and the history of lay devotional priorities and values.