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Journal articles on the topic 'Catherine of Siena'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

McDowell, Christina L. "St. Catherine of Siena’s Dialogue: Enacting Semioethics-Responsive Communication." Journal of Communication and Religion 46, no. 1 (2023): 100–118. http://dx.doi.org/10.5840/jcr202346111.

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St. Catherine of Siena’s life and writings illustrate the ways a person’s communication can provide guidance to others. Catherine exemplifies a dialogic responsiveness and commitment to semioethics by embodying her narrative tradition with an attentiveness toward charity and love toward others. Through an exploration of Catherine’s participation in society, giving specific attention to her effort to communicate with other people, this essay tells the story of St. Catherineof Siena; discusses her semioethics responsiveness through uncovering her dialogic approach grounded in the Catholic intell

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2

Ragazzi, Grazia Mangano. "St. Catherine of Siena." Catholic Social Science Review 24 (2019): 119–29. http://dx.doi.org/10.5840/cssr20192435.

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In this article, the author shows how Catherine of Siena, a mystic who lived in Italy for thirty-three years in the second part of the fourteenth century, known for ecstasies and revelations, put discretion (and prudence, its synonym), the leading virtue in the moral life, at the core of her spirituality, thus becoming a real lover of the truth and a teacher of true freedom. The article contains bibliographical references for the reader’s further study of the writings (Dialogue, Letters, and Prayers) linked to this formidable figure, who was canonized in 1461 and proclaimed a Doctor of the Chu

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3

Sipos, Katalin. "Közeledés Istenhez a teológiai erények útján Sziénai Szent Katalin tanításában." Sapientiana: a Sapientia Szerzetesi Hittudományi Főiskola folyóirata 14, no. 2 (2021): 57–74. http://dx.doi.org/10.52992/sap.2021.14.2.57.

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Pope Paul VI. declared St. Catherine of Siena and St. Theresa of Avila to be Doctors of the Church, breaking by this act a long tradition in a twofold way: first, because they were the first two female Doctors of the Church; second, because Catherine of Siena became the first and so far only Doctor who is a lay person. In this study, we shall examine St. Catherine’s account of the three theological virtues in the Dialogues. The questions we shall ask are: what has Catherine to say concerning our ability to know the love of God? How is the gift of the fear of God connected to hopefulness? What

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4

Pace, Matteo. "True Blood: Corporeality and Blood Piety in the Letters of Catherine of Siena." Italica 99, no. 1 (2022): 21–39. http://dx.doi.org/10.5406/23256672.99.1.03.

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Abstract Catherine of Siena shows a particular penchant for Christ's blood piety, and her Letters reveal how many images connected to an experiential imitation of Christ's Passion are at the base of her mysticism. The present article discusses Catherine of Siena's use of Pauline anthropology of renewal in the body and argues that Catherine's particular devotional experience and affective mysticism are centered on Christ's blood and embodiment. Through her theological reuse of imitatio Christi in a selection of her Letters, the article posits that Catherine connects her imitational mysticism to

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5

Paganelli, Jacopo. "Il soggiorno di Caterina da Siena a Pisa nel 1375." Quellen und Forschungen aus italienischen Archiven und Bibliotheken 103, no. 1 (2023): 203–30. http://dx.doi.org/10.1515/qufiab-2023-0012.

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Abstract This essay aims to shed light on the period spent by Catherine of Siena in Pisa during the year 1375. Catherine was not only a woman of faith and devotion, but also a leading political player in late 14th-century Tuscany, in direct contact with the Apostolic See through the members of her clique. Why did the lord of Pisa, Pietro Gambacorta, summon her to his city? What networks of relations did Catherine’s arrival fit into? What were the tangible consequences of her stay in Pisa?

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6

Cook, William R. "The Letters of Catherine of Siena. Catherine of Siena , Suzanne Noffke." Speculum 77, no. 3 (2002): 892–93. http://dx.doi.org/10.2307/3301133.

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7

Noffke, Suzanne. "Catherine of Siena, Justly Doctor of the Church?" Theology Today 60, no. 1 (2003): 49–62. http://dx.doi.org/10.1177/004057360306000105.

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Catherine of Siena was declared doctor of the universal church in 1970 for reasons documented in the record of the canonical process for that declaration. Primary among these reasons were her defense of the papacy and her orthodox fidelity to the magisterium, with emphasis on supernatural inspiration rather than human giftedness as the foundation of her teaching. Beginning from Catherine's own comments on doctors of the church, this essay proposes that a more cogent reason for naming Catherine doctor of the church rests in her pastoral genius grounded in a discipleship that seeks ultimate trut

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8

Moerer, Emily A. "<i>Consorella</i> or <i>Mantellata</i>? Notes on Catherine of Siena’s Confraternal Legacy." Confraternitas 18, no. 1 (2007): 2–15. http://dx.doi.org/10.33137/confrat.v18i1.12465.

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In addition to her identity as a saint, reformer, political activist and visionary, Catherine of Siena was uniquely affiliated with two groundbreaking institutions of the late middle ages: the lay confraternity and the third order. This paper focuses specifically on the figure of Catherine in order to address several important questions related to confraternity studies, including the role of gender in distinguishing lay devotional groups, the nature of women’s participation in confraternities, and the problem of their practice of the discipline. The resulting study sheds new light on Catherine

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9

Luongo, Francis Thomas. "Catherine of Siena's Advice to Religious Women." Specula: Revista de Humanidades y Espiritualidad, no. 3 (May 14, 2022): 99–124. http://dx.doi.org/10.46583/specula_2022.3.1032.

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This essay begins with the paradox that Catherine of Siena, perhaps the most famous uncloistered religious woman in the Middle Ages, became after her death an authority and model for cloistered monasticism for women during the Dominican reform movement. But the dissonance in the idea of Catherine as a model for cloistered religious women is heightened by false assumptions or oversimplifications of Catherine’s religious status, and of what it meant for Catherine to be a model for this or that form of religious life. This essay surveys Catherine’s letters to religious women, including letters to

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10

Scott, Karen. "St. Catherine of Siena, “Apostola”." Church History 61, no. 1 (1992): 34–46. http://dx.doi.org/10.2307/3168001.

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In the spring of 1376, Catherine, the uneducated daughter of a Sienese dyer, a simple lay Tertiary, traveled to Avignon in southern France. She wanted to speak directly with Pope Gregory XI about organizing a crusade, reforming the Catholic church, ending his war with Florence, and moving his court back to Rome. Her reputation for holiness and her orthodoxy gave her a hearing with the pope, and so her words had a measure of influence on him. Gregory did move to Rome in the fall of 1376, and he paid for her trip back to Italy. In 1377 he allowed her to lead a mission in the Sienese countryside:

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11

McGonigal, James. "For Catherine (Siena, Edinburgh, Avignon)." New Blackfriars 73, no. 859 (1992): 247–48. http://dx.doi.org/10.1111/j.1741-2005.1992.tb07237.x.

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12

Villegas, Diana L. "Discernment in Catherine of Siena." Theological Studies 58, no. 1 (1997): 19–38. http://dx.doi.org/10.1177/004056399705800102.

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13

Peters, Marygrace. "Catherine of Siena: Broker of Relationships." Listening 38, no. 3 (2003): 225–35. http://dx.doi.org/10.5840/listening20033833.

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14

Shackle, Emma. "The Effect of Twinship on the Mysticism of Catherine of Siena (1347-1380): A Vergotean Analysis." Archive for the Psychology of Religion 25, no. 1 (2003): 129–41. http://dx.doi.org/10.1163/157361203x00093.

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Catherine of Siena (Caterina) was a twin whose twin sister, Giovanna, died around the age of two. It is argued that a conflict relating to her lasting relationship with her dead twin is the key to a psychological understanding of the mysticism of Catherine of Siena. She was torn between her survivor-guilt and her desire to be re-united with her lost twin. This ‘Vergotean’ thesis is supported by contemporary psychological knowledge relating to the social construction of twinship and the impact of the death of a twin on the surviving twin. This conflict was played out in her (twin) relationship

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15

Ben-Aryeh Debby, Nirit. "Facing the Plague in Renaissance Italy." Religion and the Arts 26, no. 5 (2022): 604–34. http://dx.doi.org/10.1163/15685292-02605003.

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Abstract In this article I focus on two of the most prominent female saints: the Franciscan St. Clare of Assisi (1194–1253) and one belonging to the third order of Saint Dominic, St. Catherine of Siena (1347–1380). I analyze a series of visual examples that picture their roles as saviors against epidemics and point out similarities and differences between them. I emphasize the power of the images in providing relief and salvation. St. Clare of Assisi and St. Catherine of Siena offer two distinct models of female sanctity that protect against the plague: the first owing to her symbolic power an

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16

Anna Minore. "Julian of Norwich and Catherine of Siena:." Journal of Medieval Religious Cultures 40, no. 1 (2014): 44. http://dx.doi.org/10.5325/jmedirelicult.40.1.0044.

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17

Brown. "The Many Misattributions of Catherine of Siena:." Journal of Medieval Religious Cultures 41, no. 1 (2015): 67. http://dx.doi.org/10.5325/jmedirelicult.41.1.0067.

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18

Cahall, Perry J. "Catherine of Siena and the New Evangelization." New Blackfriars 97, no. 1069 (2015): 325–44. http://dx.doi.org/10.1111/nbfr.12179.

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19

Schroeder, Joy A. "Catherine of Siena – By Giuliana Cavallini, O.P." Religious Studies Review 33, no. 3 (2007): 250–51. http://dx.doi.org/10.1111/j.1748-0922.2007.00204_23.x.

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20

Herr, Kt. "Catherine of Siena Fucks Up The Club." Massachusetts Review 64, no. 3 (2023): 94–95. http://dx.doi.org/10.1353/mar.2023.a907326.

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21

Mortimer, Ruth. "St. Catherine of Siena and the Printed Book." Papers of the Bibliographical Society of America 86, no. 1 (1992): 11–22. http://dx.doi.org/10.1086/pbsa.86.1.24303041.

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22

Parsons, Gerald. "A neglected sculpture: the monument to Catherine of Siena at Castel Sant'Angelo." Papers of the British School at Rome 76 (November 2008): 257–76. http://dx.doi.org/10.1017/s0068246200000490.

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A dispetto delle sue dimensioni impressionanti e della complessità dello schema iconografico — che include non solo la statua ma anche un'intera sequenza di scene scolpite, emblemi e iscrizioni — il monumento a Santa Caterina di Siena collocato nei pressi di Castel Sant'Angelo ha ricevuto sorprendentemente poca attenzione da parte degli studiosi. L'articolo cerca di colmare questa lacuna presentando un'analisi dettagliata del monumento che esplora il suo linguaggio, il suo simbolismo e il contesto religioso e politico in cui si colloca. In questo modo si arguisce che il monumento sta, non solo

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23

Wegner, Susan E. "Heroizing Saint Catherine: Francesco Vanni's "Saint Catherine of Siena Liberating a Possessed Woman"." Woman's Art Journal 19, no. 1 (1998): 31. http://dx.doi.org/10.2307/1358652.

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24

Łanuszka, Magdalena. "Late Gothic Panels from the Collection of York Art Gallery: Predella-Wings from the Workshop of Hans Pleydenwurff." Biuletyn Historii Sztuki 81, no. 2 (2020): 177–96. http://dx.doi.org/10.36744/bhs.315.

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The article is a result of the research on continental European paintings in York Art Gallery, completed as a part of the project National Inventory of Continental European Paintings. Two late gothic panels, painted on both sides, contain the depictions of three saints in half-length on each side. Nowadays only one of these panels is still in York Art Gallery, as the other one was stolen and its current location remains unknown. It seems that the panels from York used to be the wings of predellas; however, presented research questions traditional assumption that they may be considered as

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25

Drozdova, Polina. "On Some Stylistic Peculiarities in Medieval Mystic of Italian Female Writers." Stephanos Peer reviewed multilanguage scientific journal 51, no. 1 (2022): 191–97. http://dx.doi.org/10.24249/2309-9917-2022-51-1-191-197.

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Medieval women’s mysticism is characteristic to the European Middle Ages literature where there is a certain number of Italians. The authors’ desire to describe her own mystical experience as correctly as possible raise the problem of “expressing the inexpressible”, which results in using of characteristic linguistic means, stylistic as lexical. On the example of the texts of Angela da Foligno, Catherine of Siena and Catherine of Genoa, the article presents some of linguistic peculiarities of Italian medieval women’s mysticism: stylistical (the use of intentional tautologies, similarities, par

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26

Sesé, Javier. "El ideal femenino en las Cartas de Santa Catalina de Siena (1347-1380)." Anuario Filosófico 26, no. 3 (2018): 635–51. http://dx.doi.org/10.15581/009.26.29912.

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St Catherine of Siena, Doctor of the Church, was one of the most illustrious figures of the late Middle Age. Her abundant correspondence constitutes a first-hand testimony on the Christian life of that epoch. A good number of her letters is addres-sed to women, and reveal a deep and demanding spiritual outlook on the role of the Christian woman –an outlook that values the characteristics proper to the female condition–.

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27

Schultze, Dirk. "Spiritual Teachings by Catherine of Siena in BL Harley 2409: An Edition." Anglia 136, no. 2 (2018): 296–325. http://dx.doi.org/10.1515/ang-2018-0033.

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AbstractLondon, British Library, MS Harley 2409, written in the first half of the fifteenth century, contains a text that has come to be referred to as “long Version C” of The Cleanness of Soul, and which for some time has been considered as based on Catherine of Siena’s Dialogo. The latter, however, is wrong, as Jennifer N. Brown (2015) has recently shown. Part of the text is probably based on William Flete’s Documento spirituale, and it is this part which may most correctly be referred to as Cleanness of Soul. It is extant in three versions, of which Version C survives in Harley 2409 and in

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28

Morrison, Molly. "St. Catherine of Siena and the Spectacle of Public Execution." Logos: A Journal of Catholic Thought and Culture 16, no. 3 (2013): 43–55. http://dx.doi.org/10.1353/log.2013.0028.

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29

Babinsky, Ellen L. "Book Review: Catherine of Siena: Vision Through a Distant Eye." Interpretation: A Journal of Bible and Theology 51, no. 3 (1997): 332. http://dx.doi.org/10.1177/002096439605100333.

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30

Matter, E. Ann. "The Saintly Politics of Catherine of Siena. F. Thomas Luongo." Speculum 83, no. 1 (2008): 211–12. http://dx.doi.org/10.1017/s0038713400012732.

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31

Nemes, Steven, and Jordan Wessling. "The Medicine which Heals the World: Praying for Salvation with Catherine of Siena." Irish Theological Quarterly 82, no. 4 (2017): 303–21. http://dx.doi.org/10.1177/0021140017724114.

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Catherine of Siena, a renowned medieval theologian and Doctor of the Catholic Church, offers a profound and coherent interpretation of the nature and function of a specific type of petitionary prayer, namely intercession for the salvation of sinners. Her understanding of intercession has two important elements: first, intercession is a fulfilment of the commandment to ‘love thy neighbour’; second, intercession is a providentially ordained means by which God intends to bring about the salvation of sinners. Contemporary philosophical-theological concerns and problems with the notion of petitiona

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32

van Dijk, Mathilde. "Working with Tradition, Aiming for Reform." Church History and Religious Culture 96, no. 1-2 (2016): 106–29. http://dx.doi.org/10.1163/18712428-09601006.

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This article examines how the Carthusian Peter Dorlandus (1454–1507) rewrote the material about well-known saints like Joseph of Nazareth, Catherine of Alexandria, Cecilia of Rome, and Francis of Assisi so as to serve in the reformation both of individual believers and of the Church. He experimented with different genres: the traditional hagiographical genre of a vita, a hybrid text between the sermon and the vita, and the dialogue. Saint Joseph is primarily depicted as excelling in his radical intimacy with Christ and as a missionary. Dorlandus puts forward the virgin martyrs as spiritual lea

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33

White, James. "Hungering for Maleness: Catherine of Siena and the Medieval Public Sphere." Religious Studies and Theology 33, no. 2 (2014): 157–71. http://dx.doi.org/10.1558/rsth.v33i2.157.

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34

Sluhovsky, M. "The Saintly Politics of Catherine of Siena. By F. Thomas Luongo." Journal of the American Academy of Religion 76, no. 1 (2008): 233–35. http://dx.doi.org/10.1093/jaarel/lfm116.

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35

Porter, Pamela Rice. "Catherine, in the Streets of Siena, Faces the Problem of Evil." Theology Today 50, no. 1 (1993): 114. http://dx.doi.org/10.1177/004057369305000113.

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36

Pryds, Darleen. "The Saintly Politics of Catherine of Siena - By F. Thomas Luongo." Religious Studies Review 34, no. 3 (2008): 214. http://dx.doi.org/10.1111/j.1748-0922.2008.00300_12.x.

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37

Hieronim, Kaczmarek OP. "Troska świeckich o Kościół Inspiracje i pouczenia św. Katarzyny ze Sieny." "Karto-Teka Gdańska" 1(8)/2021, no. 1 (2021): 48–68. https://doi.org/10.5281/zenodo.5502025.

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Saint Catherine of Siena (Caterina Benincasa) is the only lay person who was awarded the title of Doctor of the Church. Catherine lived in the 14th century, in the time of the domination of Catholicism in Europe and strong bonds between the Roman Catholic Church and the states. At the same time, it was the period of the Avignon Papacy, the Western Schism, and the Bubonic plague known as the “Black Death”. The article presents Catherine’s life with the special attention paid on her love and concern for the Church, which was expressed primarily by prayer, charity and by strivin

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38

Librandi, Rita. "The Strategies of Asking in the «Letters» of Saint Catherine of Siena." Quaderns d’Italià 6 (November 3, 2001): 83. http://dx.doi.org/10.5565/rev/qdi.57.

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39

Astell, A. W. "Heroic Virtue in Blessed Raymond of Capua's Life of Catherine of Siena." Journal of Medieval and Early Modern Studies 42, no. 1 (2012): 35–57. http://dx.doi.org/10.1215/10829636-1473091.

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40

Kaczor-Scheitler, Katarzyna. "Wizerunki świętych niewiast w świetle anonimowego rękopisu Kontemplacja Męki i śmierci Chrystusa Pana." Acta Universitatis Lodziensis. Folia Litteraria Polonica 14, no. 2 (2011): 24–36. https://doi.org/10.18778/1505-9057.14.20.

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This article presents the images of saint women, female martyrs of Christianity, which featured in Kontemplacja Męki of an anonymous manuscript entitled Kontemplacja Męki i śmierci Chrystusa Pana. The manuscript dates back to the 17th century and is stored in the archives of the Sisters of St. Norbert‘s Order in Cracow. A thesis can be put forward that the author of this manuscript belonged to this abbey. Among the saint women presented in the manuscript there are: St. Agatha, St. Agnes, St. Brigid, St. Cecilia, Catherine of Siena and St. Paula of Rome. This article adduces evidence that Konte

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41

Falkeid (book author), Unn, and Joëlle Rollo-Koster (review author). "The Avignon Papacy Contested: An Intellectual History from Dante to Catherine of Siena." Renaissance and Reformation 41, no. 1 (2018): 199–201. http://dx.doi.org/10.33137/rr.v41i1.29538.

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42

Kiely, Robert. "The Saint Who Lost her Head: Or Who's Afraid of Catherine of Siena?" Religion and the Arts 8, no. 3 (2004): 303–22. http://dx.doi.org/10.1163/1568529043491977.

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43

Murray, Ellen. "Obeying the Truth: Discretion in the Spiritual Writings of Saint Catherine of Siena." Medieval Mystical Theology 25, no. 1 (2016): 86–88. http://dx.doi.org/10.1080/20465726.2016.1174442.

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44

Bianucci, R., P. Charlier, P. Evans, and O. Appenzeller. "Temporal lobe epilepsy and anorexia nervosa in St. Catherine of Siena (1347–1380)." Journal of the Neurological Sciences 379 (August 2017): 122–23. http://dx.doi.org/10.1016/j.jns.2017.05.068.

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45

PARSONS, GERALD. "A National Saint in a Fascist State: Catherine of Siena, ca 1922–1943." Journal of Religious History 32, no. 1 (2008): 76–95. http://dx.doi.org/10.1111/j.1467-9809.2008.00702.x.

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46

Baile Ayensa, José I., and María J. González Calderón. "Did anorexia nervosa exist in the fourteenth century? The case of Saint Catherine of Siena / ¿Anorexia nerviosa en el siglo XIV? El caso de Santa Catalina de Siena." Revista Mexicana de Trastornos Alimentarios/Mexican Journal of Eating Disorders 3, no. 2 (2012): 80–88. http://dx.doi.org/10.22201/fesi.20071523e.2012.2.225.

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Abstract This paper presents the analysis of a possible case of anorexia nervosa in the fourteenth century, the Saint Catherine of Siena’s one. Firstly, we briefly review her biography, including some original texts in which her anorexic behaviours are supposedly evident. Subsequently, we try to outline her psychological profile. Secon- dly, the current available documentary sources regarding this case are critically discussed because they may have been biased as they date back to 600 years ago and some of them were written to exalt the figure of this saint. Finally, we examine whether the cas

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47

Parsons, Gerald. "Reclaiming Catherine of Siena: Literacy, Literature, and the Signs of Others by Jane Tylus." Modern Language Review 105, no. 2 (2010): 574–75. http://dx.doi.org/10.1353/mlr.2010.0170.

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48

O’Donnell, Gabriel B. "Catherine of Siena: Spiritual Development in Her Life and Teaching by Thomas McDermott, O.P." Thomist: A Speculative Quarterly Review 74, no. 1 (2010): 157–60. http://dx.doi.org/10.1353/tho.2010.0008.

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49

Luongo, F. Thomas. "Reclaiming Catherine of Siena: Literacy, Culture, and the Signs of Others by Jane Tylus." Catholic Historical Review 100, no. 2 (2014): 335–37. http://dx.doi.org/10.1353/cat.2014.0113.

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50

Grimwood, Tom. "The Body as a Lived Metaphor: Interpreting Catherine of Siena as an Ethical Agent." Feminist Theology 13, no. 1 (2004): 62–76. http://dx.doi.org/10.1177/096673500401300105.

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