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Britt Mize Texas A&M University The twelfth and thirteenth centuries saw some diversification of both popular and official representations of Judas Iscariot in the Latin West. One new possibility that arose, as I will show, was the assimilation of Jesus' betrayer to one of the chief parochial priorities of the thirteenthcentury church, the promotion of regular lay confession. The purpose of this essay is to define and illustrate the process by which Satan's man on the inside could become an ordinary Christian penitent worthy of a certain measure of human understanding: a contrite sinner who did exactly what he should have done, before failing at the last moment to claim God's mercy. Section I below describes the development and ossification of the prevailing early medieval image of Judas as statically wicked. I argue that this came about largely through the theory and practice of gospel harmony, by which the more ambiguous synoptic versions of Judas, particularly the remorseful Matthean one, became flattened into a constant enemy of the true faith through commingling with details from the Gospel of John, which is unique in its intense hostility toward him. As a fundamental hermeneutic paradigm, "informal" harmony came to seem
Journal of Medieval Religious Cultures – Penn State University Press
Published: Jun 15, 2010
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