The pilgrims journeying to Canterbury late in the 15th century have been treated to a variety of tales by their traveling companions. They are what we might expect from a Christian group today. Some are bawdy and bordering on obscene. Others are intended to promote certain moral values or commend certain character traits.
It is late in the afternoon and all the tales but one have been told. The sun is setting as the Host enjoins the Parson to bring their day to a close with his tale.
The Parson refuses to tell a tale, citing Paul’s warning to Timothy (1 Tim. 4.7). He insists that he will “sowen whete” into this ready audience. He will speak of “Moralitee and vertuous matere” to the pilgrims. Claiming to be but a poor southern pastor and no good at verse, he will offer his teaching in prose to encourage these pilgrims on their journey to “That highe Jerusalem celestial.” He is happy for those who have more skill in such matters to edit his “tale” as they see fit.
He begins with prayer:
“Oure swete lord God of hevene, that no man wole perisse, but wole that we comen alle to the knoweleche of him and to the blisful lif that is perdurable, amonesteth us by the prophete Jeremye that seyth in this wise: ‘Stondeth upon the weyes, and seeth and axeth of olde pathes (that is to seyn, of olde sentences) which is the goode wey, and walketh in that wey, and ye shal finde refresshinge for youre soules, etc.’”
The Parson’s “tale” takes the form of a sermon, liberally laced with Scripture and citations from Church Fathers and designed to remind pilgrims of their true pilgrimage in this life. The sermon is in three parts dealing with the three parts of penitence: contrition, confession, and satisfaction. He offers a lengthy excursus on the seven deadly sins—the last six of which derive from the first, pride—together with penitential remedies for each sin, that the pilgrims may see themselves as in the Law of God.
All Christians should practice penitence from the heart. He offers a definition of his subject: “Penitence, with certeine circumstances, is verray repentance of a man that halt himself in sorwe and oother peine for hise giltes; and for he shal be verray penitent, he shal first biwailen the sinnes that he hath doon, and stedefastly purposen in his herte to have shrift of mouthe and to doon satisfaccioun, and nevere to doon thing for which him oghte moore to biwaile or to compleine, and to continue in goode werkes, or elles his repentance may nat availle.”
A man should practice penitence as often as he falls into sin. Penitence may be either ritual (church discipline), public (scandalous), or private in nature. He gives examples of each. Each is qualified, however: “Now shaltow understande what is bihovely and necessarye to verray parfit penitence, and this stant on three thinges: contricioun of herte, confessioun of mouth, and satisfaccioun.”
Penitence requires the grace of God. It is like a tree, which must take root in men’s hearts if it is to bear proper fruit. As men grow to love God and fear His wrath, they will hate sin and will sorrow for every sin he commits.
This is not the penitence of the Celtic Church but of the medieval Roman Church. Whereas Celtic Christians sought amendment of life in specific ways, and practiced accountability, the Parson’s penitence is more general. It seeks not so much to correct for sinful behavior but to express remorse and to prescribe affliction in a general and spiritual sense. The most “satisfaction” that is required is giving of alms, prayer, fasting, and wearing haircloth.
Still, the Parson’s sermon is clear on the Christian’s obligation to hate sin and to rest in the work of Jesus for salvation. Sorrow for sin drives a man to penance or satisfaction for his sin, looking to Jesus Who has delivered us from the bonds of sin. The Parson teaches that a life of poverty is best for helping us to hate sin.Penitence leads ultimately to “the endelees blisse of heven” and joy forever more, every soul being fully delighted and satisfied “with the sighte of the parfit knowinge of God.” This is the true and final destination of every Christian’s pilgrimage.
The Parson’s Tale offers a sample of late medieval preaching at its best, but probably not at its most characteristic. It’s a message Christians have heard in every generation but one we seem to give little priority to in our own day.
T. M. Moore