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Academic literature on the topic 'Christian hagiography'
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Journal articles on the topic "Christian hagiography"
1
Balakhovskaya, Aleksandra S. "Hagiographical Discourse in “Vita Pythagorica” by Yamblichus and “Vita Antonii” by Athanasius of Alexandria." Studia Litterarum 7, no. 3 (2022): 110–29. http://dx.doi.org/10.22455/2500-4247-2022-7-3-110-129.
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In the age of late Antiquity in the literatures of the Mediterranean basin countries hagiographic discourse has become widespread in pagan, Jewish and Christian literatures. Characteristic features of a literary work with a hagiographical discourse are the presence of a deified character (“man of God”), the combination of the historical substrate with the oral tradition, the dominance of pictorial elements over informative ones, the apologetic and edifying narrative, and the use of archetypes of the “man of God.” In addition to the general hagiographic discourse, there was the Christian hagiographic discourse, which has such specific features as a clear boundary between divine and human nature, the biblical paradigms underlying hagiographical texts, a more radical image of asceticism, the specific nature of miracles, which are mainly miracles of mercy and performed by the power of God. The article examines how the features of hagiographical discourse were reflected in the biographical works by Iamblichus “Vita Pithagorica” and by Athanasius of Alexandria “Vita Antonii,” and also shows the relations between Christian hagiography and the antique biography.
2
Ihnat, Kati. "Enslaved Christians, Jewish owners in Visigothic hagiography, theology and law." Estudios de Historia de España 25, no. 2 (2023): 142–65. http://dx.doi.org/10.46553/ehe.25.2.2023.p142-165.
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The Iberian Passio Mantii is a rare case of a late antique martyrdom account in which the protagonist, Mantius, is described as the Christian slave of Jewish owners who persecute him to death for not converting to Judaism. This unusual hagiographical text chimes with extensive legislation produced in Visigothic Iberia on the very question of Jewish ownership of Christian slaves. Placing these sources together and exploring their theological background allows us first to understand better the changes Visigothic legislators made to a long legal tradition of prohibiting both the conversion and ownership of Christian slaves by Jews. But it also allows us to go beyond the assumption that the sources reflect an active social practice and ask whether interest in Jews exercising power over Christians was part of the development of a discourse of Jewish danger that was itself fundamental to the elaboration of more clearly defined religious identities in the seventh century.
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Zimbalist, Barbara. "Comparative Hagiology and/as Manuscript Studies: Method and Materiality." Religions 10, no. 11 (2019): 604. http://dx.doi.org/10.3390/rel10110604.
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Although the academic study of hagiography continues to flourish, the role of comparative methods within the study of sanctity and the saints remains underutilized. Similarly, while much valuable work on saints and sanctity relies on materialist methodologies, issues of critical bibliography particular to the study of hagiography have not received the theoretical attention they deserve. This essay takes up these two underattended approaches to argue for a comparative materialist approach to hagiography. Through a short case study of the Latin Vita of Lutgard of Aywières (1182–1246) written by the Dominican friar Thomas of Cantimpré (c. 1200–1270), I suggest that comparative material research into the textual history of hagiographic literature can provide us with a more comprehensive and nuanced picture of the production of any specific holy figure, as well as the evolving discourses of sanctity and holiness in general. While this suggestion emerges from my own work on medieval hagiography from the Christian Latin West, it resonates with recent arguments by Sara Ritchey and David DiValerio to call for a materially comparative approach to narratives of holy lives in any religious tradition in any time period. Furthermore, I suggest that medieval studies, and in particular medieval manuscript studies, may have much to offer to scholars of sanctity working in later periods and other settings. Offering a view of material textual scholarship as intrinsically comparative, we may expand our theoretical definitions of the comparative and its possibilities within the study of sanctity.
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Panteleev, Aleksey. "Early Christian Hagiography in the late 20-early 21 century: Results of the Study and Prospects." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 1 (2021): 341–59. http://dx.doi.org/10.25205/1995-4328-2022-16-1-341-359.
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The purpose of the article is to give an overview of the main trends in the study of Early Christian Martyrdoms of the 2–4 centuries in modern science. The first part enumerates new editions of hagiographic texts. The second part analyzes modern studies that touch upon such topics as the genesis of early Christian martyrdom, psychoanalytic approaches to this phenomenon, the role of martyrdom in the formation of the historical memory of Christians, hagiographic works in the context of Roman spectacles, the Second sophistry and ancient rhetoric, and other methods of studying these texts.
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Barutcieff, Silvia Marin. "Once upon a time there was a handsome man. The virtue of a saint traveling across south-eastern Europe." CEM, no. 14 (2022): 39–51. http://dx.doi.org/10.21747/2182-1097/14a2.
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The present paper aims to investigate the function of the dog-headed image of Saint Christopher among the Romanian Orthodox representations of the 18th century. The research will address the relationship between the existing zoomorphic representations and a new hagiography created by the popular lore, which circulated in Wallachia after 1700. This legend converted the monstrous ugliness of the hagiographic hero into his voluntary relinquishment of physical beauty, a semantic change intended to stress Saint Christopher’s virtue. The article will focus on the role of this unusual visual representation within the religious edifice, as well as on the saint’s exemplarity which operates in triggering the contemplation of Christian virtues
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García Quintela, Marco V. "One story for two places: a comparative study on the making of Christian landscapes." Culture & History Digital Journal 11, no. 2 (2022): e021. http://dx.doi.org/10.3989/chdj.2022.021.
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Alise-St.-Reine (Burgundy, France) and Santa Mariña de Augas Santas (Galicia, Spain) share a unique history. In both places, the hagiography of Santa Marina of Antioch in Pisidia (Anatolia), usually known in Europe as Margaret, was adopted as the hagiographic account of two local martyrs, Sainte-Reine and Santa Mariña, who were extensively worshipped for centuries and still receive cult. Since the sixteenth century, literary scholars have stressed the falsity of the hagiographic attribution established in both places. However, the close relationship with the local topography of both traditions immunizes them against the effects of erudite criticism. The fact is that the fusion of the story with the place served to construct a much stronger reality that we refer to as “topological”. Some non-exclusive ideas can explain this situation: the need for Christian universalism to occupy previously polytheistic territories, the operation of places as lieux de mémoire that are well attested by anthropological studies, and how the psychology of memory works using places as memory devices.
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van der Vliet, Jacques. "Bringing Home the Homeless: Landscape and History in Egyptian Hagiography." Church History and Religious Culture 86, no. 1 (2006): 39–55. http://dx.doi.org/10.1163/187124106778787132.
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AbstractThis essay evaluates Egyptian hagiography as a historical source by defining its function in the construction of a Christian landscape. To this purpose, it discusses the Bohairic Martyrdom of Saint James the Persian, shifting attitudes towards the burial of monastic saints, Coptic stories about temple conversions, and contending Christian and Muslim traditions concerning the Holy Family in Egypt.
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Bejczy, István P. "The sacra infantia in Medieval Hagiography." Studies in Church History 31 (1994): 143–51. http://dx.doi.org/10.1017/s0424208400012845.
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In his De civitate Dei, Augustine stated that anyone who wants to lead a good and Christian life must necessarily have lived in sin in his life up to then. It is quite conceivable that Augustine had his own course of life in mind when writing these words; he never made a secret of his own sinful youth, as is clear from the Confessiones. None the less, his statement is expressed in the form of a general rule.Many medieval saints’ lives seem to accord with Augustine’s statement. The saint repents after a life of sin and henceforth leads a model Christian life until the day of his death. Thus the eventual victory of Christianity over the forces of evil was demonstrated.However, there are also many vitae that follow a different pattern. The saint is sometimes supposed to have been perfect in every respect from childhood onward. He was born a saint rather than becoming one through a process of ‘spiritual maturation’. Stories about such precocious saints have not escaped notice in modern scholarship. Following E. R. Curtius, the phrase puer senex is sometimes used to denote the topos; in hagiography, expressions such as as quasi senex and cor gerens senile are used.
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Boada Benito, Aitor. "Marked Bodies: Skin as Communicative Entity in Late Antique Hagiography." Veleia, no. 40 (March 30, 2023): 97–116. http://dx.doi.org/10.1387/veleia.23123.
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This article analyses the communicative function of the skin, taking a Christian hagiographic text written in the early seventh century in the Sassanid Empire as a case study. The aim is to illustrate the creation of speech codes in Christian communities in the Sassanid Empire and their expression in the hagiographic literature, focusing on the representation of one aspect: the presence or absence of marks on the skin. By analysing these references and comparing them with other hagiographic testimonies, I shall explore how Christian communities in late antiquity constructed systems of meaning around the skin and used them to articulate their religious identity in relation to other communities. The Speech Codes Theory developed by Greg Philipsen is of relevance here, helping to elucidate how Christian communities, embedded in an agonistic socio-cultural, political, legal, and religious context where Zoroastrianism occupied the hegemonic spheres, developed a constellation of very specific meanings around the skin that enabled a perpetual process of creating, negotiating and defining a message of religious affiliation.
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Hollander, Aaron T. "Hagiography Unbound: A Theory of Making and Using Holy Media." Journal of the American Academy of Religion 89, no. 1 (2021): 72–102. http://dx.doi.org/10.1093/jaarel/lfab009.
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Abstract Hagiography is a scholarly category that has been used primarily to group textual sources that represent the lives of Christian saints. This article contends that the utility of hagiography and hagiographical far exceeds this commonplace usage, in terms of both the ways they entail broadly enacted cultural dynamics and their applicability beyond conventional disciplinary expectations of what constitutes representations of saints (or even religious content). The article provides a retheorization along two analytic vectors: (1) framing hagiography in terms of a field of many interconnected media rather than identifying it with texts alone, and (2) studying it in terms of the psychosocial processes (imagination, representation, and appropriation) that generate and mobilize understandings of holiness in the world rather than limiting it to the products that instantiate but do not exhaust these processes.