A New History of Penance (Brill's Companions to the by Abigail Firey

By Abigail Firey

Among the 3rd and 16th centuries, penance (the acts or gestures played to compensate for transgression, often with an curiosity within the salvation of the penitent's soul) used to be a vital mode of participation in either society and the cosmos. Penance was once included into political and criminal negotiations, it erupted in improvisational social dramas, it was once topic to experimentation and innovation, and it saturated western tradition with photographs of contrition, ache, and reconciliation. through the overdue vintage, medieval, and early glossy classes, rituals for the correction of human blunders grew to become either subtle and popular.Creativity in penitential expression displays the variety and complexity of social and non secular events within which penance was once important. utilizing hitherto unconsidered resource fabrics, the participants chart new perspectives on how in western tradition, human behavior was once modulated and directed in styles formed via the fearsome but embraced practices of penance. individuals 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 okay. Rittgers, Gretchen Starr-LeBeau, and Jodi Bilinkoff.

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430–31, 436, 438–39, 454. 15 Flacius, Ecclesiastica historia, 3:praefatio; 7:804–05; and 7:805; Chemnitz, Examen, p. 452. 16 Flacius, Ecclesiastica historia, 3:251; Chemnitz, Examen, p. 452. 17 See also Chemnitz, Examen, pp. 232, 450. 18 Catholic tradition was in fact quite ahistorical, since it was required to reflect eternal truths. 22 Both Catholics and Protestants rejected the idea that any change could be beneficial. 26 The length of time needed for the Catholics to stage a credible response shows how alien 18 For example, the Jesuit polemicist Robert Bellarmine, Disputationes .

111 A good example is Johannes Geffchen, Der Bildercatechismus des funfzehnten Jahrhunderts (Leipzig, 1855). Although a Protestant, Geffchen was impressed by efforts of the old Church to instruct its flocks, even if he rejected the teaching itself. 112 Jos. Mausbach, “Historisches und Apologetisches zur scholastischen Reuelehre,” Der Katholik 18 (1897), 98, corrects Karl Müller’s claim that no Protestants and few Catholics consulted Morin by citing Catholic examples. 113 Heribert Raab, “Reformationsgeschichtsschreibung und Konfessionspolemik im Kreis um Johannes Janssen,” Ecclesia Militans: Studien zur Konzilien- und Reformationsgeschichte 38 r.

111 A good example is Johannes Geffchen, Der Bildercatechismus des funfzehnten Jahrhunderts (Leipzig, 1855). Although a Protestant, Geffchen was impressed by efforts of the old Church to instruct its flocks, even if he rejected the teaching itself. 112 Jos. Mausbach, “Historisches und Apologetisches zur scholastischen Reuelehre,” Der Katholik 18 (1897), 98, corrects Karl Müller’s claim that no Protestants and few Catholics consulted Morin by citing Catholic examples. 113 Heribert Raab, “Reformationsgeschichtsschreibung und Konfessionspolemik im Kreis um Johannes Janssen,” Ecclesia Militans: Studien zur Konzilien- und Reformationsgeschichte 38 r.

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