第四次拉特朗大公會議(1215年)定下每年至少一次告解悔罪聖事規矩，自此形成特殊精神系譜和教牧文學，影響罪疚書寫和情愛敘事視角。本論文嘗試以十五世紀蘇格蘭地區詩道為觀察對象，探討《君情方冊》詩人、羅勃．亨利生、威廉．丹巴，和蓋維．道格勒斯，如何多元表現教理懺悔話語權力。以上所提諸位詩文宗匠，熟稔悔罪聖事禮儀，借文訓寓道德自律，以痛悔、定改、告明，和補贖等種種告解技術進行自省觀照，求與神重新修好。且臨文不諱，自白沉淪，揭露愛慾惡俗，以為拯救靈魂和安定社會一大工程。第一章首窺告解悔罪聖事和非聖事之歷史演變和神學詮釋，告解質詢，保密和評判良知準則。因應而生的新興告解文學承襲聖經和教父教理，用於講道和告解聖事，作為聽告解司鐸引導告解和協助信眾於聖事前自省所犯過之罪宗。
第二章進一步探索十五世紀蘇格蘭地區思情悔罪之佈道術和敘事詩。教牧文學遂為深耕成俗，假第一人稱教理問答方式教導民眾信教真義和告罪教儀。約翰、愛爾蘭和丹巴的告解體裁(formae confessionis)訴諸「七罪宗」和所衍罪孽，直接示範自我指涉和輔助良心省察，親事告解以悔改歸化。將此類經驗與自我內省意識連結，概觀《君情方冊》展呈個人慰藉和悔罪修德傳統，以第一位稱主體獨白書寫自省、告罪、苦難功德等自我技術，同時將愛情法庭和良知審判互見規訓，強調個人崇尚上帝律法以積德累功，提升孱弱君主形象。第三章檢視揚法棄惡的告解牧道語域，自省懺悔以贖己罪，或遭挪用顛道以正邪理。亨利生勸戒讀者借鏡可瑞西達的告罪遺言，丹巴赤裸揭露已婚仕女間讒言佞語蔑視婚姻神聖。以上所舉惡例以瑪大拉的瑪琍為例證，提醒讀者真愛歸主耶穌，真心悔過和蹈規循矩。最終章探究丹巴和道格勒斯所重現的詹姆士四世宮廷寓樂和公正治國為君之道。身為聖職人員和朝臣，兩位詩人以諫議大夫自居。以君王特權之國防機密的互生關係觀點切入詮釋文本，一國之君貴能聽告，納諫如流，丹巴主文譎諫，喜譜奇聞，揭露低俗罪過維度，時而道德強諫，不畏刻畫市民宮廷敗德墮落以示警。道格勒斯演示理想君王以文德武功治國，規諫國君「安如磐石」，「歡悅和合」，「喜樂律己」，並崇尚尊榮，以為借鑑。
這些詩人以多種手法模擬演繹內省和懺悔告罪場景，賦予新意描繪，闡明自律功夫要義，束身樹德，內涵言行舉措兼修，抑或詛祝天罰不赦，死不悔悟必招禍顛沛。本論文試圖總結該時期之蘇格蘭文學中自我懺悔特質，善用吐露祕辛告罪之規矩，藉此將知識份子所關切議題開誠佈公展示讀者，詩教中寄寓輕瀆聖事和揭發社會弊病，同時提供處世治國良方，敦促上位者風行草靡，上行下效，悔過前非，革心向善。

In the post-Lateran-IV Christian moral view, the perennial themes of sin and love have inextricably intertwined in reference with confession. This dissertation undertakes to examine the penitential discourses among the fifteenth-century Scottish poets, particularly the presumed author of the Kingis Quair, Robert Henryson, William Dunbar, and Gavin Douglas. These literati, conversant with the catechesis of confession, strategize a salvific edge of self-discipline and spiritual renewal in their writings on sin and love. Their rhetorical verve treats love as part of the confessional project to secure individual salvation and social stability. My first chapter will pry into the history of sacramental and non-sacramental confession and its secrecy concerning the care of souls. The edifying literature with biblical and patristic exemplarity has pervaded preaching and confession-hearing, with which the priest-confessors utilize to direct confession and assist the faithful in the scrupulous examination of conscience prior to shrift.
My second chapter further explores the homiletics preparing people for the requisite sacrament and the love narratives infusing interrogation and admonition in fifteenth-century Scotland. The pastoral literature has developed the most grassroots kind of texts that catechize the confessing populace on their faith and amplify the doctrines via self-avowals of sins. The formae confessionis, like those by John Ireland and Dunbar, purport to be an omnibus mirror for self-examination and provide a multiple checklist of mortal sins and their provisions to regularize amorous conduct. With these models transferable into the writing experience of the Kingis Quair, my inquiry will fathom the personal frailties within the traditions in which self-examination shall be mastered through a first-person speaker as an agent in moral ramifications of contrition, confession, and satisfaction. From the standpoint of negotiating the humble confessant in the atonement-led precepts and sociopolitical duties, both the court of love and the internal court of conscience (forum conscientiae) can be found to dispose the weak lover to God’s law and thus fortify him.
Chapter three inspects the judicial confession in pastoral eloquence which either redeems a sinful lover or tampers with the bawdy self-revelations. Henryson and Dunbar exhort the audience to witness the confessed iniquities of Cresseid and inordinate talks of the dissolute ladies desecrating matrimony. Their admonitory examples in the manner of the Magdalenes instruct a conscientious reader to find true love embodied in Jesus and congruent with penitence and order. The final chapter of this dissertation investigates the royal court and the equitable administration of reason, justice, and ideal pastime. Being the professional preachers and loyal servitor-clerics pursuing career preferments, Dunbar and Douglas fulfill their public vocations by giving counsels and expounding princely duties in the ken of advice-to-princes literature. The semi-sacerdotal king enjoying the prerogative arcana imperii tolerates a license for advisory voices. To the sympathetic ear of the sovereignty, Dunbar invests the operations of freely-confessed sins in civic and court life with a moralistic habit or epideictic motley. Addressing to the king, Douglas consciously invigorates a mirror of the virtuous proprieties of “armypotent” governance in “plesand stedfastnes,” “constant merynes,” and “joyus discipline” conducive to honor.
Given their innovative treatments of confessional examinations and scenarios, these northern authors have performed the arts of self-regulation in permissibly ascetic deeds, thoughts, and words, or have otherwise resorted to the seriousness of the Lord’s “extreme Iustice” which exacts death and severe penances to a full rigor on the false sinners. This thesis concludes with the poetic integrity of these makars, who have exploited the demand for the interior truth and spoken through a mouthpiece of the confessing speaker. Their poems have gotten at the professed profanity and social ills, timely reflecting the concerns and interests of the intellectuals and mirroring the import of remedial virtues and self-governance for the spiritual well-being of the sovereigns and people in the realm.

Introduction The Northern Makars and Their Confession 1
Plan of the present work 2
Literature review 7
Methodology 11
Chapter One The Medieval Edification of Confession and Penance 15
An overview of pastoral literature on confession and penance 16
The disciplinary measures prior to the sacramental confession 19
Tariff penance originating in Celtic monasticism 23
The Gregorian categories of sins as a pastoral model 25
The institutional administration of religious confessions 27
The regular reception of the Church’s penitential discipline 29
The immediacy of penitential specimens 31
The internal court of conscience 34
The establishment of classroom paradigm and performative confession 35
The vernacular handbooks for confessors and confessants 37
The literary categories of amorous sins as a mirror 42
Chapter Two The Late Middle Scots Making of Confessing Sin and Love 47
The pastoral making of confession to a fictionalization of the self 48
The penitential specimens 52
John Ireland in prose 54
William Dunbar in verse 59
Confession as a discipline over amorism in courtly allegories 65
The Kingis Quair in the traditions of the consolatio and confessio 70
The Lenten examination of conscience 70
The internal forum of conscience for spiritual discipline and comfort 71
The voluntary restraint of concupiscence in union with divine forgiveness 74
Chapter Three Performing Pastoral Rhetoric and Reforming the Magdalene 83
Robert Henryson 85
Friar Wolf Waitskaith in the “fenyeit fabillys” 86
Testament of Cresseid as both an “inventioun” and an exemplum 90
Being "abject odious" and the fallen Magdalene 92
The court trial of worldly pleasure and carnal sin 94
Leprosy in the discourse of exomologesis 96
The Magdalene as the beata peccatrix or blessed sinner 100
Martyrdom of old selfhood 104
William Dunbar: A women’s court of love in covert mimicry of confession 107
Chapter Four The Royal Court and "joyus discipline" in Dunbar and Douglas 119
The office of poetry in teaching and diverting 123
Dunbar as a servitor-poet and performative master 124
The epideictic rhetoric of petitions and flytings to the king's ears 125
The carnivalesque entertainments witness triumphing of Lent over Carnival 133
Gavin Douglas as a preaching-advisor 145
The curative court of Muses and the power of poetry 147
The court of Honor as a mirror of princely self-governance 149
Conclusion The Final Confession 155
Works Cited 161

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