Pardoner And His Take Essays - The Canterbury Tales,

Pardoner And His Take Johann Cabe Page One The Pardoner and His Tale The Pardoner is a renaissance figure that wanders the lands in hopes of bringing forgiveness to those in need. This Pardoner is a bad pardoner among the other pardoners. The tale that he tells is a moral one that is suppose to bring about the desire from people to ask for forgiveness. Instead the Pardoner uses this tale as a way of contracting money from his fellow pilgrims. The Pardoner is a person that is suppose to practice what he preaches. What that person does affects those that look up to that person. The Pardoner must be able to tell of tales that bring about hope. The way in which that might happen is through example. If the pardoner is unable to produce a tale that convinces the audience of his deeds then he is unsuccessful. Such an act will result in the failure of his job. The Pardoner here takes advantage of the innocence of the people that he preaches to. Such an action is not the action that a pardoner is supposed to be doing. Instead there are certain actions and purp oses that the pardoner is preaching. Defying such principals destroys the office of the pardoner. The Pardoner is a common renaissance figure that wandered the lands with attempts to collect money for church projects and absolve people of their sins. Churchmen whose job it was to wander from place to place-soliciting contributions abounded in the Middle Ages. At their best, such medieval churchmen collected Johann Cabe Page Two money for worthwhile projects such as the support of religious orders or the building of great cathedrals like the one at Canterbury to which the pilgrims journey (see photo 1). As identification, solicitors for funds would carry, as the Pardoner does, bulls and patents (VI, C, 336-337). Then they would preach, exhorting believers to generosity in support of the organization-in the Pardoners case, a hospital, St. Marys of Roncevalles. An honest pardoner would be much like a fund-raiser for any religious or charitable organization today. But a dishonest pardoner like this one had many opportunities to profit at the expense of the naive. Once he was able to stir them to devotion (VI,C,346), he could pull out his relics, odds and ends, bits of stones and bones and cloth, and offer them for sale(Hallissy 214). A Pardoner is not necessarily a bad person. That is true because not all people are bad, just that there are always some rotten apples in every good batch. This is true about this such pardoner. By trade the Pardoner is a preacher. His task is to use his rhetorical gifts to persuade his hearers to repent and be saved. The sermon, then and now, is a major part of the Christian liturgy. The homilist selects a scriptural passage on which to expound, typically one selected from the days liturgy. Since the Pardoner is an Johann Cabe Page Three itinerant preacher and not a parish clerk, his audience changes. So he uses not only the same text but also the same sermon over and over. His scriptural passage is always the same: Radix malorum est Cupidatas (VI, C, 334); cupidity, the inordinate desire for or excessive love of money, is the root of all evil. Nothing is wrong with this text, or even the Pardoners sermon on it. Something is very wrong when the Pardoners intention, however. He deliberately uses his considerable homiletic skills to persuade his audience to demonstrate their ability to overcome cupiditas by generously giving their money away - to him (Hallissy, 213-214). The Pardoner preaches against the very vice that he practices. The pardoner is evil as his own rhetoric identifies him to be. The Pardoner described his own words as poisonous. As a churchman, he should employ his considerable speech skills in the service of God. Instead he sees himself as Satans agent, a serpent stinging his audience with his sharp tongue/In preaching (VI, C, 413-414). He misuses his God-given talent to nurture the very Cupiditas against which he preaches(Hallissy, 216): The tale that the pardoner tells is morally abhorrent, but this could be an attempt of a cynical exploitation of religion for his own financial advantage. The tale can be viewed as Johann