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Journal articles on the topic 'Christian hagiography'
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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.
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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.
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Magennis, Hugh. "Warrior Saints, Warfare, and the Hagiography of Ælfric of Eynsham." Traditio 56 (2001): 27–51. http://dx.doi.org/10.1017/s0362152900002403.
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Among the saints celebrated by the major vernacular Anglo-Saxon hagiographer Ælfric of Eynsham, one interesting group that has not received much scholarly attention is his warrior saints. In his lives of these saints Ælfric the monk, who has abjured violence, proclaims the spiritual achievements of men who have been military leaders and of ordinary soldiers serving in the ranks. The most famous of Ælfric's soldiers, St. Martin, was an unwilling one, but others commended by him were not unhappy to embrace the military life, even indeed when serving under pagans. Warrior saints were a distinctive and popular class of saints in the earlier Christian Mediterranean world. In the writings of Ælfric, as in Anglo-Saxon hagiography generally, they are a small group, but they are a group that illustrates strikingly Ælfric's approach to writing about saints, and study of them helps to throw light on the work he intended vernacular hagiography to perform. Part of that work, as argued below, was to provide ideologically suitable spiritual heroes for the faithful. But how should the potentially problematic group of warrior saints be presented, whose lives combine sanctity and violence and whose exploits might have disconcerting associations with the world of secular heroism?
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Beregovyi, V. "HISTORICAL ORIGINS OF THE FORMATION OF THE EARLY CHRISTIAN PHENOMENON OF VENERATION OF MARTYRDOM." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 151 (2021): 9–14. http://dx.doi.org/10.17721/1728-2640.2022.151.10.
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The Institute of Saints is a phenomenon in the history of the Christian Church. This article examines one of the main sources of veneration of Christian saints - the phenomenon of early Christian martyrdom. The author focuses on the early stages of the Christian Church's existence and aims to find the origins of the veneration of holiness in Christian martyrdom, which is a feature of the period of pre-Nicene Christianity. The article examines the main reason for the strained relations between the official authorities of the Roman Empire and the early Christian ecclesia, which led to the emergence of the phenomenon of martyrdom. The reasons for the veneration and sacralization of martyrs in the early Christian pre-Nicene period have been clarified. In order to prove the available examples of sacralization of Christian martyrdom in the pre-Nicene period of the Church's history, the author has previously studied the works of early Christian apologists of the II-III centuries AD - the basis of the early Christian tradition. Because of this, the author draws attention to the Jewish origins of the phenomenon of the sanctity of martyrdom. Accordingly, the article also focuses on the books of the Old Testament. The spiritual and ideological factor of Christian doctrine, which encouraged Christians to glorify martyrs as heroes, is also traced. Key and formative aspects of samples of early hagiography are revealed. According to these sources, an analysis of the places of death of early Christian martyrs and their burials that became fundamental elements to the foundation of the institution of honoring martyrdom is made. The evolution of the glorification of martyrs from the early existence of Christian ecclesia to the period of the conciliar Christian Church in alliance with the Roman state is traced. To this end, the sources of the Church Fathers of the IV-V centuries AD are considered. Based on the treatises of John Chrysostom, the author concludes that the veneration of the days of remembrance of the martyrs was canonically established in the late antique Christian Church. Evidences of the official sacralization of the martyrs is also given by elaborating the texts of the Local and Ecumenical Church Councils. Based on these sources, there are a lot of evidences of the Church's official veneration of martyrs in the initial period of the Church's legal existence in the Roman Empire. Given that the initial veneration of saints took place through the prism of the sacralization of early Christian martyrdom, this article is an integral part of the study of the field of hagiography and the institution of holiness within the history of the Church.
13
Marshall, John W. "Early Christian Hagiography and Roman History (review)." University of Toronto Quarterly 81, no. 3 (2012): 673–74. http://dx.doi.org/10.1353/utq.2012.0124.
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VILA, DAVID. "The Struggle over Arabisation in Medieval Arabic Christian Hagiography." Al-Masāq 15, no. 1 (2003): 35–46. http://dx.doi.org/10.1080/0950311032000057112.
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Bailey, Anne E. "Miracle Children: Medieval Hagiography and Childhood Imperfection." Journal of Interdisciplinary History 47, no. 3 (2016): 267–85. http://dx.doi.org/10.1162/jinh_a_01012.
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Approaches from social history, medical anthropology, and the history of the emotions can aid in the understanding of sick and physically impaired children as they appeared in the miracle stories of medieval England. An analysis of the medical and religious meanings attached to bodily defects in the Middle Ages discovers that hagiographers harnessed the emotions evoked by childhood illness to create a distinctly Christian concept of childhood imperfection.
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Sukina, Liudmila Borisovna. "Saints who sailed from the sea: «German» model of foolishness in Old Russia." Studia Slavica et Balcanica Petropolitana 33, no. 1 (2023): 3–16. http://dx.doi.org/10.21638/spbu19.2023.101.
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The article attempts to put forward and substantiate a hypothesis about the use of a special model of this feat in the formation of the cult of some holy fools of the Russian Church, borrowed not from the eastern, but from the western medieval religious culture. Some lives of Russian holy fools noticeably fall out of the Eastern Christian tradition, with which old and modern historiography links their hagiography. Despite the veneration of the Byzantine σαλος in Ancient Russia, in its religious life the practices of foolishness occupied a marginal position for a long time. In the process of formation and development of the «national» cult of holy fools in the Muscovite state, one of the options for explaining where such ascetics came from was their foreign origin. In the article this problem is considered on the material of the hagiography of Isidor of Rostov and Procopius of Ustyug. In their Lives, one can single out a topic that is common to them and unusual for Russian hagiography. Both saints are repeatedly referred to in the texts of their Lives as foreigners who previously lived in Western countries, «German land». Both found in the Orthodox faith their «spiritual fatherland» and abandoned the «Latinism». In the Lives of each of them, «foolishness» is explicated as the main religious practice. But this is not the «obscenity» of the Eastern Christian σαλος, but a desire for solitude and wandering close to the model of behavior of the saints of the Western Middle Ages. In both lives there is a motif of the sea. Based on the observations and arguments presented in the article, it can be assumed that the compilers of the hagiographies, creating the image of a holy fool-foreigner unknown to Old Russian literature before, were guided by hagiographic texts not only of Greek-Byzantine, but also of Western European origin, some of which were available in Slavic translations. The saturation of the texts with Novgorod plot details indicates that Novgorod, which had long-standing and extensive cultural ties both with the post-Byzantine world and with the countries of the Baltic region, could be the place for constructing this new model of holiness for Old Russia.
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Novacek, Karel, and Philip Wood. "The Monastic Landscape of Adiabene in the First Centuries of Islam." Journal of Islamic Archaeology 7, no. 1 (2020): 1–20. http://dx.doi.org/10.1558/jia.18271.
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The article considers the archaeological and literary evidence for Christian populations in provinceof Hadyab (Adiabene) in northern Iraq in the 5th to 9th centuries AD. We argue that there was a conspicuous expansion of settlements, both rural and urban, clustered around newly built churches, monasteries and fortifications in the 7th century. We link this to local Christian aristocrats (shahregan), who flourished under the light tax regime of the Early Caliphate and are discussed in contemporary Syriac hagiography.
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Cortés Guadarrama, Marcos. "Hagiografía y medicina (I): intercesión de la santidad en el arte médico del Compendio de la humana salud (1494) de Johannes de Ketham." Medievalia 52, no. 2 (2020): 157–78. http://dx.doi.org/10.19130/medievalia.2020.52.2.171868.
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By means of two Latin writings, quickly translated into Spanish and published as incunabula: Flos sanctorum con sus ethimologías (derived from Legenda aurea) and Compendio de la humana salud (derived from Finis Fasciculi medicine), this work aims to examine the connection between hagiography and early modern medical arts. Generally, the narrative construction of the medical treatise from the 15th century —of a notorious providentialism— hasn´t been very analyzed, even less when it comes to saying that the hagiographic aspects, quoted in the medical literature, sustain and encourage a series of concepts and empirical procedures that were seeking the resurrection of health. This work will analyze the fact that there was a premeditated intention to emphasize some of the festivities from the liturgic calendar as key moments for making the phlebotomy treatment and for putting a diagnostic to the illness, through the knowledge of the human body´s pulse. Finally, it will be pointed the fact that the hagiographic references from the medical literature, also allude to a symbolic reading form inside the ideas of the Christian creed.
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Colín, Miguel Flores. "Early Christian Hagiography and Roman History by Timothy D. Barnes." Mayéutica 36, no. 81 (2010): 169–70. http://dx.doi.org/10.5840/mayeutica2010368122.
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Gould, G. "Early Christian Hagiography and Roman History. By TIMOTHY D. BARNES." Journal of Theological Studies 62, no. 1 (2011): 356–57. http://dx.doi.org/10.1093/jts/flr037.
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Bilby, Mark Glen. "Early Christian Hagiography and Roman History - By Timothy D. Barnes." Religious Studies Review 37, no. 3 (2011): 218–19. http://dx.doi.org/10.1111/j.1748-0922.2011.01538_1.x.
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Krueger, Derek. "Hagiography as an Ascetic Practice in the Early Christian East." Journal of Religion 79, no. 2 (1999): 216–32. http://dx.doi.org/10.1086/490398.
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Barry, Jennifer. "A Bad Romance: Late Ancient Fantasy, Violence, and Christian Hagiography." Journal of Late Antiquity 16, no. 1 (2023): 54–73. http://dx.doi.org/10.1353/jla.2023.0003.
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Plant, Stephen J. "The theological role of biography." Theology 126, no. 3 (2023): 164–73. http://dx.doi.org/10.1177/0040571x231171278.
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This article explores the role of biography in Christian theology. For the greater part of Christian history, biography has played a key devotional and apologetic role by providing models of how the one life of Christ is at work in the saints. Following the Reformation, biographies of Protestant martyrs removed the miraculous element of hagiography, but the exemplary and apologetic functions of biography remained centrally important. From the twentieth century, I argue, there has been a loss of confidence in the role of biography in Christian devotional life and in theology. In conclusion, I suggest ways in which the role of biography might continue to be of value for contemporary theology.
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Rondolino. "Some Foundational Considerations on Taxonomy: A Case for Hagiography." Religions 10, no. 10 (2019): 538. http://dx.doi.org/10.3390/rel10100538.
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Since its now notorious mid-1800s historiographical positivist critiques, the term hagiography was often contested as a valid and valuable category for the comparative study of religious phenomena. This essay argues for the perpetuation and careful use of the term hagiography and its cognates in comparative contexts. Drawing from my work on the narrative traditions of the medieval Christian Saint Francis of Assisi (1182–1226) and the Tibetan Buddhist Milarepa (c. 1052–1135), I offer a revised definition of hagiography that reflects the nexus of behaviors, practice, beliefs, and productions through which a community constructs the memory of a human being it considers to have embodied religious perfection. I then suggest that the category, so redefined, allows us to more readily and accurately characterize these kinds of narratives. Consequently, we can easily apprehend them as emic historiographical creations that situate a given community between past and future in light of a given theory of truth, embodied in the literary saintly figure. This, eventually, orients individuals and communities, doctrines, and practices within a historical timeframe.
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Patey, Ariana. "Asserting Difference in Plurality: The Case of the Martyrs of Córdoba." Studies in Church History 51 (2015): 53–66. http://dx.doi.org/10.1017/s0424208400050105.
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Between the years 850 and 859 forty-eight Christians were decapitated for offences against Islam in Córdoba, the capital of the Islamic Umayyad dynasty in Al-Andalus, Spain (756–1031). The majority of those executed had deliberately instigated their own deaths by making derogatory comments about the Prophet Muhammad, a known capital offence. The calculated nature of their behaviour, in action against rulers considered by their contemporaries to be fellow monotheists, and without the supernatural support of widely accepted miracles, strained the already fractured Christian community. While the Córdoban bishop and the metropolitan of Seville worked closely with the emirs to stop the would-be martyrs, Eulogius, a Córdoban priest and bishop-elect of Toledo, and his friend Paul Alvar composed martyrologies and apologies for the group. Written for prisoners preparing for martyrdom and for circulation amongst the religious communities surrounding the city, the works allow insight into a movement of martyrs composed of men and women, lay and religious, with Christian and non-Christian backgrounds. The works of Eulogius and Alvar reflect an intense preoccupation with public behaviour as an expression of identity in a religiously diverse society. This emphasis on the bodies of Muslims, Christians and martyrs in both hagiography and act draws attention to the movement’s motives by highlighting its relationship with the strictly ascetic monastic communities of Córdoba, where monks and nuns used their own bodies as means of preserving and articulating Christian culture in early medieval Spain.
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Lyubov’ O., Sviridova. "The Twin Myth in the East Christian manuscripts." Vestnik of Saint Petersburg State University of Culture, no. 1 (50) (2022): 81–86. http://dx.doi.org/10.30725/2619-0303-2022-1-81-86.
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The article reveals a layer of archaic images and representations associated with the mythological motif of twinning in the East Christian post-Canonical manuscripts. The Christian interpretation of the mythologem of twinning is investigated based on the analysis of the semantic structure of Eastern Christian texts, in the first place - the texts devoted to the hagiography of St. Thomas, and other Old Russian manuscripts. А number of the sources under consideration have the status of liturgical texts. Such mythopoetic paradigms as similarity in the biography of twins, bodily markers of twinhood, the motif of the confrontation of twins: the hero and the trickster, the female hypostasis of the twin, the mythopoetic of the name and numerical symbolism are revealed. The Eucharistic symbolism of the touch gesture, which has become key in Eastern Christian imagery, is considered.
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Frankfurter, David. "Hagiography and the Reconstruction of Local Religion in Late Antique Egypt: Memories, Inventions, and Landscapes." Church History and Religious Culture 86, no. 1 (2006): 13–37. http://dx.doi.org/10.1163/187124106778787105.
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AbstractScholars interested in the continuing vitality or decline of traditional religion in the late antique Mediterranean world often find themselves dependent on hagiographical texts, which inevitably depict traditional heathenism as a foil to their Christian heroes and thus cannot be used as simple documentation for historical realia. This paper proposes ways of drawing historical evidence for real, continuing local religion from hagiographical texts from late antique Egypt. After a discussion of the specific ways in which hagiography imposes literary and biblical themes on its representation of traditional religious practices, two points of authentic memory are presented: topographical traditions and traditions about expressive gesture. In contrast, the hagiographical image of the Egyptian priest, for example, carries little historical authenticity. A concluding section of the paper defends and outlines the use of anthropological models for the historical interpretation of hagiography.
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Penn, Michael Philip. "A Temporarily Resurrected Dog and Other Wonders: Thomas of Margā and Early Christian/Muslim Encounters." Medieval Encounters 16, no. 2-4 (2010): 209–42. http://dx.doi.org/10.1163/157006710x497742.
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AbstractIn the mid-ninth century, the east Syrian bishop Thomas of Margā composed a lenghy monatic history now known as The Book Of Governors. Amidst Thomas’s numerous anecdotes concerning the exploits of Christian holy men, appear over a dozen stories involving Muslim characters. A critical examination of these tales focusing on issues of word choice, characterization, and narrative assumptions provides important data for the development of Christian depictions of Muslims, as well as for the early history of Christian/Muslim relations. Despite their value, modern scholarship has almost completely neglected Syriac monastic histories such as The Book Of Governors. A recognition of how useful these texts can be for medieval history forces us to rethink modern genre distinctions and argues against a sharp delineation between the often used categories of history and hagiography.
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Marder, Michael. "Saint Hildegard’s Vegetal Psycho-Physio-Theology." Religions 9, no. 11 (2018): 353. http://dx.doi.org/10.3390/rel9110353.
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Besides a series of psycho-physiological correspondences between parts of the soul and physical processes, one finds in Hildegard’s corpus an entire hagiography and a theography mapped onto parts of plants in a sort of spiritual botany. The analogies mixed together with the non-analogical emanations of viriditas are complex, insofar as they involve particular species of plants or plant organs, psychic faculties, and chief actors in the Judeo-Christian theological drama.
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Banaś, Agnieszka. "„Trudnyś żywot zaczął”. O patronach chrześcijańskiego Wschodu przeciw chorobom zakaźnym. Postacie niektórych świętych z pierwszych wieków chrześcijaństwa w oparciu o Żywoty świętych starego i nowego zakonu na każdy dzień przez cały rok (1615) Piotra Skargi." Studia Orientalne 24, no. 4 (2022): 173–88. http://dx.doi.org/10.15804/so2022411.
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The article is dedicated to the first patron of the Christian Orient, who passed away in God’s glory with faith and professing the truth. It aims to present the profiles of selected divine intercessors of the oriental world, often forgotten patrons for the time of the pandemic in today’s society. However, this topic is too extensive for one article, so it is only an introduction to the hagiography of the saints of the Orient.
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Zavgorodnyaya, Galina Yu. "The Images of Mary of Egypt, Mary Magdalene and Cleopatra in Russian Literature: the Christian and the Pagan." Проблемы исторической поэтики 18, no. 2 (2020): 42–63. http://dx.doi.org/10.15393/j9.art.2020.8062.
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<p><span lang="EN-US">The article examines the orthodox tradition of paying homage to Venerable Mary of Egypt. The perception of the image of Mary of Egypt is compared with that one of Mary Magdalene in the West-European World, particularly in literature and art. The different forms of interaction between the hagiography of Mary of Egypt and Russian literature are traced: adaptation of the plot, allusions, insertion of the motif of a repented whore. The plot of Cleopatra, as of an impenitent whore, is opposite to a hagiographic plot (by its semantic pole of attraction). Two female images symbolize two divergent paths&nbsp;&mdash; to spiritual rebirth and to the ruin. As a result of the analysis of the works of A.&nbsp;Pushkin, I.&nbsp;Aksakov, N.&nbsp;Leskov, V.&nbsp;Bryusov, A.&nbsp;Remizov it is deduced that both plots turned out to be productive for Russian literature of the 19th century and the beginning of the 20th century, namely because of their paired relationship.</span></p>
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Peers, Glenn A. "Masks, Marriage and the Byzantine Mandylion: Classical Inversions in the Tenth Century. Narratio de translatione Constantinopolim imaginis Edessenae." Envisager, no. 8 (August 10, 2011): 13–30. http://dx.doi.org/10.7202/1005537ar.
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This article examines the theatrical and matrimonial allusions in the tenthcentury hagiography of the Byzantine touch-relic of Christ: the Mandylion. The legend of the Mandylion was said to have been created when Christ washed his face and left a likeness of his face on the cloth with which he dried himself. It became immensely popular in the Byzantine and East Christian worlds, and it stood for God's protection of his new chosen people, for his imminence in the material world, and for a divine ratification of Christian figural art. This article argues that the Mandylion's arrival at Edessa and its reception in the king's chamber invests the face of Christ with powerful possibilities of real union with God. Those possibilities were expressed in terms educated Byzantines could have recognized, visceral inversions of the classical past and of the Christian present. Not only were the possibilities recognizable, but they also underscored the legitimacy of sole rule by Constantine VII through parallels to the first Christian king, Abgar of Edessa.
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JIGA ILIESCU, LAURA. "Oneiric Authentication of a Miraculous Shrine. Case Study from a Dobruja Monastery, Romania." Martor. The Museum of the Romanian Peasant Anthropology Review 28 (November 15, 2023): 125–37. http://dx.doi.org/10.57225/martor.2023.28.08.
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An interesting phenomenon of incubation ritual was attested in open air in southwest Dobruja at the very beginning of the 20th century, at a healing stone cross that, two decades later, was enclosed by an Orthodox Christian monastery. The article focuses on the narrative strategy that asserts Christian authority over the site. The strategy includes a corpus of legends that associate the origin of the cross with the local martyrdom past, its miraculous finding, and a modern hagiography whose main character is a thaumaturgic monk. The dream as a realm for divine communication, represents a theme that coagulates the entire narrative corpus and contributes greatly to the construction of a sanctuary. Over the last decades, energy and spiritual healing practitioners have enriched the group of visitors to the monastery.
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Kainova, Irina A. "VICTOR ULYANICH: FEATURES OF THE ORCHESTRAL DRAMATURGY OF THE POEM ABOUT ETERNAL LOVE “PETER AND FEVRONIA”." Arts education and science 3, no. 36 (2023): 59–73. http://dx.doi.org/10.36871/hon.202303059.
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The article is devoted to analyzing the symphonic Poem about eternal love “Peter and Fevronia” by the modern Russian composer Victor Ulyanich, who is among the few authors who turn to hagiographic literature in his work. Understanding the category of love through the Christian worldview, perceiving it not as a game of passions, but as a feeling of Divine origin, determines the composer’s appeal to hagiography. However, the musical work itself is not an illustration of Life, but a generalized picture of the eternal confrontation of Heaven and Earth, Love and Enmity. The Poem is characterized by figurative concentration, sufficient density of musical material, an unusual form modelled on the Golden Ratio point system, and a principle original for a musical work based on cinematic montage as a succession of frames. The thematic material of the Poem is based on five main elements, which are continuously modified. Depending on the context, they can form various, including opposite figurative beginnings. The article reveals the features of form construction, timbre-orchestral dramaturgy, as well as the spiritual and aesthetic connection between the musical work and the literary source.
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Abele, Andreas. "Ut fidem dictis adhibeant." Mnemosyne 73, no. 4 (2019): 633–58. http://dx.doi.org/10.1163/1568525x-12342681.
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Abstract Sulpicius Severus’ account of St Martin sharing his cloak with the beggar at the gate of Amiens is still one of the most prominent and best-known episodes of late antique Christian hagiography. This deed is considered above all as the epitome of Martin’s charity and will to follow Christ. Furthermore, this episode also serves to apologize Martin’s military service in the Roman army. The latter was a heavy burden for Sulpicius’ saint, which the author of his Vita had to get rid of in the most credible way possible. Sulpicius asserts that Martin’s compulsory military service was dominated by Christian virtues. A narratological close reading focusing on the categories of ‘distance’ and ‘focalization’ and applying linguistic analysis tools as well shows that eventually it is the narrative disposition of the ‘Amiens episode’ that makes the narrator’s earlier apologetic authorial statements credible.
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Rodionova, Yu V. "The monograph by E. M. Rosenblum "The Birth of Christian Hagiography: Martyrdom in Christian Literature from Polycarp to Prudentius"." Russian Journal of Church History 5, no. 1 (2024): 99–102. http://dx.doi.org/10.15829/2686-973x-2024-155.
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Schroeder, Caroline T. "Women in Anchoritic and Semi-Anchoritic Monasticism in Egypt: Rethinking the Landscape." Church History 83, no. 1 (2014): 1–17. http://dx.doi.org/10.1017/s0009640713001650.
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Outside of hagiography, the evidence for female anchorites in early Christian Egypt remains scarce. House ascetics in cities survive for us in documentary and other sources, but women monks in non-coenobitic, nonurban environments are more difficult to locate, to the point at which some scholars have begun to question their very existence. This essay seeks to change the parameters of the scholarly debate over the nature of non-coenobitic female monastic experience. It examines hagiography, monastic rules and letters, and documentary papyri to reassess the state of the field and to produce a fuller portrait of anchoritic and semi-anchoritic female asceticism. Non-coenobitic women's monasticism existed, and it crossed boundaries of geography and social status, as well as the traditional categories of lavra, eremitic, coenobitic, and house asceticism. This interdisciplinary approach provides insights not only into women ascetics’ physical locations but also into their class, education, and levels of autonomy. An intervention into the historiography of women's asceticism in late antique Egypt, this study ultimately questions the advisability of using traditional categorizations of “anchoritic,” “lavra,” and “coenobitic” to classify female monasticism, because they obscure the particularities and diversity of female ascetic history.
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Groń, Ryszard. "Biograf Aelreda z Rievaulx i jego źródła." Vox Patrum 64 (December 15, 2015): 151–70. http://dx.doi.org/10.31743/vp.3710.
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The article was written to illustrate the difficulties we encounter when attempting to convey the biography of Aelred, a famous 12th century English abbot of Rievaulx. The difficulties are linked with the fact that Aelred lived in medieval times and his biography was written in the form of a hagiography. This style of writing was very popular in the middle ages and usually served to emphasize the holiness of a person’s life, i.e. to demonstrate an exemplary life of Christian virtues rather than as an attempt to concentrate on biographical details. The latter rather served as points of reference to the person in question and were expressed in hagiographic style, i.e. with focus on models of behavior, achievements and miracles that fit the style, based on examples taken from the Bible and the lives of other popular saints. Written in monastic circles, such works took on the form of biographies of saints and were often written to satisfy a specific cause (T.J. Heffernan). This is the type of biography we are dealing with here. When attempting to convey Aelred’s biography in the contemporary meaning of the term, we must first sift through its hagiographic form and supplement information contained therein with other historical and literary sources. In our case, the attempt was carried out in six points, with focus on: the primary source of Aelred of Rievaulx’s biography, Vita Aelredi (1); its author, Walter Daniel (2); the reasons why this work was written (3); its hagiographic form (4); the work’s internal sources, i.e. sources linked with the author’s own circles (5); as well as outside historical and literary sources of information concerning Aelred (6).
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Astell, Ann W. "Artful Dogma: The Immaculate Conception and Franz Werfel's Song of Bernadette." Christianity & Literature 62, no. 1 (2012): 5–28. http://dx.doi.org/10.1177/014833311206200102.
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An international bestseller when it first appeared in 1941 and the inspiration for an Academy-award winning film, Franz Werfel's historical novel The Song of Bernadette has received surprisingly little critical attention. Written against the background of the Nazi persecution of the Jews, the Song chronicles the Marian apparitions at Lourdes, France, in 1858 and the life of the young visionary, Bernadette Soubirous. A once-celebrated émigré writer, Werfel identified himself as both Jewish and Christian. His Song of Bernadette deserves recognition not only as a masterpiece of realistic hagiography, but also as a complex philosophical and theological commentary on modernism and Judeo-Christianity.
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Wilk, Ks Piotr. "Przymioty świętego. „Sermones VI–VIII” Ryszarda ze św. Wiktora – wstęp, przekład, komentarz." Łódzkie Studia Teologiczne 31, no. 4 (2022): 133–44. http://dx.doi.org/10.52097/lst.2022.4.133-144.
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This article presents the reader with the first Polish translation of the three sermons (Sermon VI–VIII) from the first part of Liber exceptionum by Richard of Saint Victor, one of the main representatives of the Victorine school operating in the 12th century in Saint Victor’s Abbey in Paris, which deals with presentation saint, and especially Apostols. The text is undoubtedly an example of medieval Christian hagiography. It is preceded by a preface, in which Richard is briefly introduced and in which the sermons are generally characterized as well as the corresponding imagine of saint itself. Translation has been provided with notes for more efficient reading.
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Valdés Sánchez, Amanda. "“A Desora Desperto y vio una Grand Claridat”: The Role of Dreams and Light in the Construction of a Multi-Confessional Audience of the Miracles of the Virgin of Guadalupe." Religions 10, no. 12 (2019): 652. http://dx.doi.org/10.3390/rel10120652.
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This paper examines the religious proselytizing agenda of the order of Saint Jerome that ruled the Extremaduran sanctuary of the Virgin of Guadalupe since 1389. To this end, I analyze how the Hieronymite’s used literary motifs such as dreams and light in the codex of the Miracles of the Virgin of Guadalupe to create a multi-confessional audience for their collection of miracles. I contend that these motifs were chosen because they were key elements in the construction of a particular image of the Virgin that could appeal to pilgrims of different faiths. Through them, the Hieronymites evoked in the minds of Muslim pilgrims and Christian captives beyond the sea the imagery and rhetoric of Sufi devotional literature and Islamic hagiography, in order to create a vision of the Virgin that was able to compete with the more important Islamic devotional figures: the Prophet, Sufi masters and charismatic saints. Finally, I explore how the possible influence of North African devotional models, such as the Shadhiliyya order or the hagiography of the Tunisian saint, Aisha al-Manubiyya, suggests that the aims of the monastic authors of this Marian miracles collection went far beyond the conversion of Castilian Muslims, aiming at the transformation of the Extremaduran Marian sanctuary of Guadalupe into a Mediterranean devotional center.
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Duarte, Lívia Denise Castro, and Susane Patrícia Melo De Lima. "Geography and philosophy – space, time and being: the symbolism of the ideal man in the religious being from Athanasio of Alexandria in Vita Antoni." CONTRIBUCIONES A LAS CIENCIAS SOCIALES 17, no. 2 (2024): e5279. http://dx.doi.org/10.55905/revconv.17n.2-211.
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The philosophy of Western monasticism was born on the fringes of the official Church, especially when the Church had just become imperial. The search for a lived space referenced in the symbolism of the desert and for an ideal Christianity was also influenced by the hagiography of St. Anthony, in a broad space-time relationship. Athanasius of Alexandria, the Coptic bishop, when faced with the embryonic counterfeits of the friction between Church and State, projects in Vita Antoni an ideal presupposition of being Christian as humanity. This anthropological symbolism will crystallize in a trajectory of lived space and time, directly influencing Western civilization from an idealism that develops as a materiality and phenomenon in the deserts: the monasteries and the fuga mundi lifestyle. In the late period of the history of religions, a "father of the church" emerges who boldly describes the nuances of the pious character of the one who will one day be considered the father of monks, St. Anthony. This proposal analyzes the phenomenon of fuga mundi and its articulation with the locality of the monastery, from the perspective of Athanasius of Alexandria, with reference to the biography of Saint Anthony, observing its practical manifestations and how this enunciation occurred in the geohistory of Western Christianity, as well as identifying how this symbolic perspective influenced the Christian religious tradition. The methodology used in this work was applied research, using as a method the systematic analysis of the work of Athanasius of Alexandria and the hagiography present on St. Anthony, considering the evidence of socio-anthropological and symbolic aspects and the scientific convergence of geography, philosophy and the science of religion as an analytical proposal that unites categories such as space, time and being.
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Fernández-Salvador, Carmen. "Uses of Tridentine Artistic Theory in Spanish America: Imaging the Christian Painter in Colonial Hagiography." Hispanic Research Journal 21, no. 5 (2020): 495–510. http://dx.doi.org/10.1080/14682737.2020.1903695.
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Wang, Yingxue. "Between Nature and Spirit: Lucretian Resonances in Paulinus’ Carmen 23." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 27, no. 1 (2023): 173–209. http://dx.doi.org/10.1515/zac-2023-0009.
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Abstract This paper contributes to the reassessment of the role of Lucretius’ De rerum natura and Epicurean philosophy in early Christian writings by conducting a close study of Carmen 23 composed by the poet Paulinus of Nola. While previous scholarship has examined classical influences on Paulinus’ poetry, especially from Vergil, no existing study has attended to Paulinus’ incorporation of Epicurean elements. This paper argues that in Carmen 23 Paulinus incorporates Epicurean doctrines and Lucretius’ poetic imagery to appeal to an audience familiar with Epicurean ideas. Through the creative fusion of Epicurean physics with Christian metaphysics, Paulinus conjures up a poetic world in which the natural and spiritual realms constantly interact. While using Lucretian imagery to direct his audience’s gaze toward the natural world, Paulinus nevertheless reveals a higher reality in which the invisible operation of God’s spirit governs and perfects the mechanism of nature. In thus stretching his poetic imagination to encompass the working of nature and spirit, Paulinus invents a new eclectic literary form and a kind of physiological miracle account that blends naturalism and mysticism. As such, Carmen 23 attests to Paulinus’ literary achievement in repurposing a classic of Epicurean philosophy and Latin poetry for Christian panegyric and hagiography.
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Pushkarev, Vladimir. "The "Life" of st. Germogen, the arranger of Kirensk and Albazin monasteries. A unique document siberian hagiography of the mid-19th century." St.Tikhons' University Review 106 (June 30, 2022): 99–131. http://dx.doi.org/10.15382/sturii2022106.99-131.
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Hieromonk Hermogenes is one of the outstanding ascetics of the Russian Orthodox Church who carried out their ministry in Eastern Siberia. Two monasteries were founded here in the second half of the XVII century by his works. He was a good shepherd for the Russian first settlers of the Amur region, showing an example of Christian humility and piety. Immediately after the death of Hermogenes (1690), his popular veneration began, and in 1858 his life appeared.This is a handwritten text made up of two words spoken on the days of the memory of the righteous. In 1910, the manuscript was acquired by the Imperial Public Library. In this edition, for the first time, the full commented text of the Life is published. A preliminary analysis of this document made it possible to identify the sources used in its compilation and to establish the identity of the hagiographer. At the same time, a significant amount of historical facts contained in the text led to the preparation of a voluminous corpus of notes clarifying, supplementing or refuting this information. "The Life of St. Hermogenes" is a unique monument of Siberian hagiography of the middle of the XIX century. In addition to the obvious historical and cultural value, it is a convincing confirmation of the widespread popular veneration of Hermogenes in pre-revolutionary Russia and can serve as a good reason for his church glorification.
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Feodorov, Ioana. "The Arabic Version of the Life of Saint Paraskevi the New by Makarios az-Zaʽīm al-Ḥalabī". Arabist: Budapest Studies in Arabic 24-25 (2002): 69–80. http://dx.doi.org/10.58513/arabist.2002.24-25.7.
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A common name in Eastern onomastics is the Christian name Paraskevi. In its literal translation, this name designates Friday (i.e. the preparation for Saturday). The veneration of two figures of the Orthodox hagiography has largely contributed to the spread of this name. The article deals with one of them, Saint Paraskevi the New, who was born in Thrace and lived towards the end of the 10th century. Famous for her ascetic life, it is to this Paraskevi that the worship of Eastern Christianity is primarily devoted. The Life of Saint Paraskevi the New has known several versions ever since the second half of the 12th century, and it has an Arabic version as well, which is dealt with in the article.
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Swanson, Mark N. "The Martyrdom of Jirjis (Muzāḥim): Hagiography and Coptic Orthodox Imagination in Early Fatimid Egypt". Medieval Encounters 21, № 4-5 (2015): 431–51. http://dx.doi.org/10.1163/15700674-12342205.
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The tenth-century neomartyr Jirjis (called Muzāḥim before his conversion to Christianity and baptism) is well known from the précis of his Martyrdom preserved in the Copto-Arabic Synaxarion (entry for 19 Baʾūna). The full text of the Martyrdom (as preserved in the fourteenth-century manuscript Cairo, Coptic Museum, History 469) allows us to date Muzāḥim’s imprisonments and execution to the year 978. If, as is probable, the Martyrdom was composed soon afterwards, it is a valuable witness to intercommunal relations and to processes of Coptic identity-definition in the early Fatimid period in Egypt. It draws the Christian-Muslim (and even Coptic-Melkite) boundaries as clearly as possible, offering a no-nuance evaluative stance that is in startling contrast with the more ecumenical approach of the sources preserved in The History of the Patriarchs of Alexandria.
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Білоус, Петро. "Life and death of Knyaz Mykhailo of Chernihiv in ancient ukrainian literature." Українська література: історичний досвід і перспективи, no. 2 (November 15, 2023): 17–26. http://dx.doi.org/10.31652/3041-1084-2023-2-17-26.
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The article examines ancient Ukrainian literary works about the life and tragic death in the Horde of Prince (Kniaz) Mykhailo of Chernihiv. The article aims to trace the process of literary transformation of the ancient story and to introduce this material into the circle of research in Ukrainian medieval studies. The content of the story reflects events from the life of Mykhailo of Chernihiv, focusing on his journey with boyar Fedir to the Horde in 1245 to obtain permission from Batu Khan to own lands in Rus. There, they refused to bow to the khan according to Mongolian custom, and were killed for it. Ancient authors saw this as a Christian feat, and Mykhailo was proclaimed a saint. This is how he appears in the «life» created by Dmytro Tuptalo. This life (early 18th century) does not fit into the Byzantine hagiographic canon because it does not tell the whole life of Mykhailo, but focuses only on his stay in the Horde, where tragic events occur that are intended to move the reader and evoke sympathy for the martyr, a faithful Christian. In addition, the hagiography was written in the Baroque period, so it is characterized by pomp and circumlocution, emblematic and symbolic images, rhetorical figures, authorial reflections, and quotations from other texts, which ultimately play a role in reinforcing the highly moral image of Mykhailo. The prince is portrayed differently in the Galician-Volhynian Chronicle: it does not emphasize Mykhailo’s feat, but praises Danylo Halytskyi, who obtained permission from the khan by obeying non-Christian customs. The deaths of Mykhailo of Chernihiv and his boyar Fedir in the Horde are striking, and historical events fade into the background, becoming the background for the depiction of strong personalities. It cannot be said that Mykhailo of Chernihiv is a strong personality. Rather, he is a victim of the circumstances. He was credited with heroism, and Danylo Halytskyi with diplomatic wisdom. This is despite the fact that the Mongol-Tatar invasion pushed back the development of the ancient Ukrainian lands for several centuries, bringing decline and languishing on the edge of Europe that survived that horror.
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Klinger, Sebastian P. "Political Theology or Theological Politics? Hugo Ball, Early Christian Hagiography, and a New Vision for Society." Representations 152, no. 1 (2020): 85–102. http://dx.doi.org/10.1525/rep.2020.152.4.85.
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A contribution to modernist studies and the history of political ideas, this article examines the unlikely intellectual dialogue between Carl Schmitt (1888–1985) and the former Dadaist Hugo Ball (1886–1927) that frames the formative scene of politico-theological discourse in the twentieth century. Based on close readings of Ball’s aesthetic, intellectual, and philosophical exchanges with Schmitt, the essay offers insights into the peculiar case of a Catholic intervention into political theology.