By Abigail Firey
Among the 3rd and 16th centuries, penance (the acts or gestures played to catch up on transgression, frequently with an curiosity within the salvation of the penitent's soul) used to be an important mode of participation in either society and the cosmos. Penance used to be integrated into political and criminal negotiations, it erupted in improvisational social dramas, it used to be topic to experimentation and innovation, and it saturated western tradition with photographs of contrition, anguish, and reconciliation. in the course of the overdue vintage, medieval, and early glossy sessions, rituals for the correction of human blunders turned either subtle and popular.Creativity in penitential expression displays the diversity and complexity of social and non secular occasions within which penance used to be very important. utilizing hitherto unconsidered resource fabrics, the individuals chart new perspectives on how in western tradition, human behavior was once modulated and directed in styles formed through the fearsome but embraced practices of penance. participants are R. Emmet McLaughlin, Rob Meens, Kevin Uhalde, Claudia Rapp, Dominique Iogna-Prat, Abigail Firey, Karen Wagner, Joseph Goering, H. Ansgar Kelly, Torstein Jorgensen, Wietse de Boer, Ronald ok. Rittgers, Gretchen Starr-LeBeau, and Jodi Bilinkoff.
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Additional resources for A New History of Penance (Brill's Companions to the Christian Tradition)
21 For example, Latomus, De confessione secreta, pp. b5b–b5v, C–Cv, D2–D2v, Cv, C2–C2v, C3v; Reatino, De sacramento confessionis, pp. 5–6, 22–23, 80–81, 148–49. 22 Cesare Baronio, Annales ecclesiastici (Cologne, 1609). Like the Magdeburg Centuries, it retrieved ancient and medieval sources to reconstruct the Church’s history. 23 “Nam quid est antiquitas non vera, nisi latens sub larva novitas: aut quae vetustas contra Veritatem stare potest: quum sit extra omne dubium, id verius est, quod prius; id prius, quod a principio,” Casaubon, De rebus sacris, pp.
322, 337, 770. 66 Morin, p. 272; Tournely, pp. 312, 314; Martène, prefatory letter. 67 Morin, p. 541; Juénin, 2:276–77; Tournely, pp. 157–58, 314–15. For an example of the problem, see Schmittlein, Dissertatio, p. 8. 68 Schmittlein, Dissertatio, pp. 3, 16. 69 Morin, pp. 4a–4av; Tournely, pp. 4bv, 40–41, 187, 188; Juénin, 1:1. 70 One wonders how Martène, pp. 761–63, reconciled the Church’s teaching on priestly absolution with his evidence that as late as the 13th century, deacons had heard confessions and that the laity, and even abbesses, had also done so.
4bv, wrote only for Catholics [hereafter cited as Morin]. 30 Caesare Baronio, Annales ecclesiastici . . cum continuatione Raynaldi, 38 vols (Luca, 1738–59), 15:25 [hereafter cited as Raynaldus]. 31 Raynaldus, 14:21; 15:6, 20, 24; 17:15; 18:11. 32 Raynaldus, 17:15. 33 Raynaldus, 18:11. 34 Raynaldus, 18:29. Note three late medieval papal decisions, 17:23; 18:21. 35 On Wycliffites, see Raynaldus, 15:44. On the condemnation of Peter of Osma in 1479 and his relationship to Protestant views of the sacrament, see Raynaldus, 19:32.