To browse Academia. Teresa Pac. Heather Graham and Lauren G. Kilroy-Ewbank, vol. Lauren Kilroy-Ewbank. Die deutschen Dominikaner und Dominikanerinnen im Mittelalter. David C. Vibeke Olson. Juan F. Correa H. Racha Kirakosian. Trevor Dean. Irena Makarushka. Sarah Owens. Elizabeth A Carroll Consavari. Katherine Jansen. Carmen Florea. Anna N Bennett. Cathleen A Fleck. CJ Jones. Renate Blumenfeld-Kosinski.
Christine Muscat. Monica H Green. Sharon Strocchia. Mario Sensi. Julia Grella O'Connell. Mary Baldridge. Caroline Bruzelius. Pino Blasone. Mara R. Anne J. Anna Campbell. Ciprian Firea. Aurora Morcillo. Sean L. Lisa M Rafanelli. Henry Dieterich. Meri Heinonen. Natalie Van Deusen. Margaret L. Michelle A Laughran. Log in with Facebook Log in with Google. Remember me on this computer. Enter the email address you signed up with and we'll email you a reset link.
Need an account? Click here to sign up. Download Free PDF. Related Papers. Baert, To Touch with the Gaze. Noli me tangere and the Iconic Space, Gent, , pp, 46 images. ISBN The Embroidery Antependium of Wernigerode, Germany. Critical review Archivum Fratrum Praedicatorum. It is an illustration of how a notoriously disenfranchised group, prostitutes, creatively appropriated an ascendant cultural model, that of traditional conventual life, to better their own lot in life.
In order to rein in the threat of sexual promiscuity, the city magistrates institutionalized prostitution, then tried to remedy this vice through charity, and finally encouraged the reform of prostitutes by establishing Repenties houses β convents for repentant prostitutes β where Mary Magdalene was promoted as a central hagiographic model of penance.
Yet despite their marginal status within the city and their vulnerability to male forms of power, I show how these women adopted β and were remarkably successful, even in worldly terms β a religious life according to male clerical forms. The Repenties appropriated conventual life by organizing their house according to a monastic rule. They successfully assimilated spiritual models of feminine penance circulating in the late Middle Ages, and they fostered their temporals worldly goods and properties just as did nuns from regular orders.
