This paper relies on new masonry and dendrochronological evidence and the system of medieval ecclesiastical preferments to argue that this monumental world map was originally exhibited in 1287 next to the first shrine of St Thomas Cantilupe in Hereford Cathedral’s north transept.
This article sets out to trace the visual responses to the sainthood of Thomas of Canterbury outside of his original cultural context, namely in Italy, where his cult was readily received, integrated and modified.
Worthy of Veneration or Skepticism?: How Europeans Regarded Relics During Medieval and Renaissance Europe
Relics and reliquaries were prevalent in renaissance and reformation Europe until certain theologians began to question the validity, practicality, and true purposes of relics. These theologians emphasized an individual’s faith in God rather than faith in relics, which in turn resulted in a renaissance movement away from reliance on relics.
An examination of the lives of the transvestite saints whose legends and myths help set Western attitudes toward transvestism.
Sometimes overshadowed, sometimes eccentric, and perhaps a little unbelievable – here are ten medieval saints you should know more about.
This study examines hagiographers’ changing literary tropes as subtle but important reflections of medieval Christianity’s evolution from rejecting the sword to tolerating and even wielding it. H
Plays about saints—their lives, martyrdoms, and miracles—flourished in England for more than three centuries side-by-side with the Corpus Christi cycles.
In our modern world, the repression of sexuality is still prevalent, although it is better masked than it was in the Middle Ages, and we still use the image of women and virginity to terrorize or save.
Within female hagiographical narratives, stimulating, pornographic and often sadistic endeavours can be detected, gendering the tortured body parts such as tongue, teeth or the breast and thus supporting the development of (negative) erotic phantasies.
In the Middle Ages the cult of saints was quintessentially a public phenomenon. Its arena was not a private sphere of spirituality but a public orchestration of ceremony.
This research project examines aspects of the cults of local saints that developed in Scandinavia during the latter stages of the Christianization of the region.
This thesis focuses on this phenomenon through the scope of the living dead saints of the Middle Ages, concentrating directly on instances of undead saints found in the most widely disseminated, read, and recounted collection of saints lives of the time, The Golden Legend.
In order to further disentangle the reality and fiction of this view of culture versus barbarity and of reform versus wickedness, I shall analyse twelfth-century Irish vitae.
Archaeologists from the University of Bonn, working with restorers, are preserving and studying 4th-century tunics ascribed to St. Ambrose. In the course of examining these valuable silk garments, they have made surprising scholarly discoveries regarding the development of early relic worship.
Among the most eligible saints for such treatment, Mary of Egypt deserves particular consideration: her popularity is evidenced by over a hundred extant Greek manuscripts of her Life and her uniquely prominent position in the Lenten liturgical cycle in the Eastern Church.
The image of Saint Anne, who teaches Virgin Mary to read, suggests the feminine culture of the medieval Christian tradition, in which mothers have the mission to educate their girls.
This study begins with a review of some Latin terms and of certain material traits common to early medieval relic-cults, since these profoundly shaped the Old English vocabulary surveyed in the second part of the paper.
The account of the consumption and regurgitation by wolves of a murdered man, before he is revived by Saint Magnus, is to be found at the very end of the series of miracles tales which concludes Magnuss saga lengri
In the present article we edit the fragment of a text related to an unnamed female new martyr from Jerusalem from the time of John XIII.
How do medieval descriptions of dreams or visions reflect spiritual growth? What images are used as rhetorical or hagiographical means? And what can we learn from the interpretation of these spiritual images in a late medieval literary context?