
Sometimes overshadowed, sometimes eccentric, and perhaps a little unbelievable – here are ten medieval saints you should know more about.
Where the Middle Ages Begin

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.

When Dominic of Caleruega began preaching in southern France in the early 1200s, he would have had no idea of the far reaching influence that the band of men he would attract would leave such a broad and enduring influence on medieval history.

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.

Despite the centrality of monastic sources to debates about social and political transformation in post-Carolingian Europe, few studies have approached the political and economic status of monasteries and their saints’ cults in this context, to which this thesis offers a comparative approach.

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.

‘Catalogues of miracles’ show the number of children which was injured or killed. Parents or relatives turned to the saints with pleas for curing or bringing their child back to life. I discuss the categories of the accidents, the age of injured, the types of pleas, parent’s feelings and vows.

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?

Holy hairs, Virgin’s milk and how a bird asked for St.Thomas’ help – Top 10 Strangest Miracles in the Middle Ages

In September 1470, a man called Laurencius Rawaldi from Linköping in Sweden was struck by a severe condition in his eyes. The illness left him blind for three years, during which he—according to his own testimony—was useless for both himself and others.

In honour of the day, it seems fitting to throw out some interesting facts about St. Patrick, Ireland’s patron saint.
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