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'Contested heritage' and 'cancel culture' have specific meanings and points of reference in our culture today, but these are by no means new phenomena in the life of cathedrals. At the time of the Reformation and the Civil War, all evidence of traditional Catholic culture was considered fair game for iconoclasts, who systematically destroyed saints' shrines and tombs with their relics. In recent years, in association with the revival of the practice of pilgrimage and in unstated rejection of Reformation tradition, shrines of saints in many cathedrals have been restored, some including relics. It is unsurprising that saints and their shrines can be controversial, since saints themselves are 'signs of contradiction', those whose lives lived according to the standards of the kingdom of heaven challenge the values of earthly kingdoms and cultures. Norwich Cathedral is unusual among the ancient cathedrals of England in never having had a great saint enshrined within it. This study will consider the cases of two figures locally revered as martyrs, William of Norwich and Edith Cavell, whose lives and witness have been causes of international controversy and yet who still merit commemoration by Christians today. [ABSTRACT FROM AUTHOR]

This article offers a pedagogical approach to introducing undergraduate students to hagiology by comparing medieval sanctity to modern celebrity. The bodies of saints and celebrities are important loci for the transmission of sanctity or celebrity from a person to the public and for the continuity of identity. Examples include St. Faith, St. Cuthbert, Kim Kardashian, and Marilyn Monroe. Using a comparative method allows students who are non-religious to better apprehend the unfamiliar practices and beliefs around the cult of saints and relics. [ABSTRACT FROM AUTHOR]

The dynamic relationship that exists between a religious rite and its territory is interpreted and analysed by religious anthropology as a form of protection, offered by the sacred to the place in which it resides. According to this interpretation, passage through the territory of what is reputed to be sacred or even its very presence as a sanctuary, drives evil away and is believed to perform a generally stable protective function. Within such a dynamic, the rite that actually creates this sacred passage, i.e., the procession of relics, lays the foundations for an analysis of the two specific variables that are, in actual fact, intwined: on the one side is the rite, and on the other, the territory. Such a relationship appears all the more problematic due to the progressive rationalisation of the religious dimension, extensively dealt with by Max Weber (Weber 1920) and accepted by contemporary sociology on religion, as it is now a supernatural phenomenon that is only considered to have a representational dimension. The internal secularization at the festival of Saint Rosalia happened in 2023, with the landing of the triumphal cart in New York. The rite moves to another new territory and transforms it. The cart of Saint Rosalia, preserved in the Columbus Citizens Foundation in New York, represents the identity of Sicilian immigrants but also a new form of ritualization on a new territory through an "ancient" ritual. When the sacred is located within the institutional dimension of a salvation religion presided over by an institution, it appears separate from any purely mechanical (and therefore magical) dimension, while the territory becomes a variable in which a multiplicity of factors are contained. These factors not only give importance to the very aspects of the ritual itself, boosting its civil and secular parts, but also to the religious programme, which undergoes unexpected transformations introduced by the presiding institution. The main object of this analysis is, therefore, to establish an interactive path whereby, on the one hand, the territory, through its various cultural components (both secular and religious), shapes the religious rite and how it places restrictions on those protective functions, while on the other, how the rite places its own constraints on the cultural transformations that take place in the fabric of society. [ABSTRACT FROM AUTHOR]

In the 11th–12th centuries, extreme ascetic practices reappeared in Western Europe, in particular, the wearing of hauberks and heavy iron chains, associated with penitence and eremitism. This article discusses the charisma of three ascetic saints of the 12th century: Bernard the Penitent (d. 1182), Wulfric of Haselbury (d. 1154/55), and Godric of Finchale (d. 1170). Their hagiographies were written shortly after their death. The authors emphasize that they were revered as holy men already in their lifetime. Their charismatic power was revealed by miracles of healing and prophecy, sometimes in visions. The manifestations of their charisma continued and even increased after their death and were transmitted and spread through their relics. Their mortifications and the signs of their holiness are comparable to those of the stylites and other hermits of Syria of late Antiquity. [ABSTRACT FROM AUTHOR]

First Plantagenêt kings' veneration of saints and their relics constitutes a part of their politics to construct the «empire» and to strengthen their territorial power basis. First, interest for certain cults fits in with the search for dynastic legitimisation by celestial patronage, while Thomas Becket has become the kingdom's new saint patron. Some relic affairs reflect symbolic of power's translation (Edward the Confessor, Edmund, Martial and Valerie, the elevation of relics at Fécamp, the discovery of Arthur and Guinevere's tombs at Glastonbury). Kings' presence at significant translation ceremonials or their visits to shrines are linked to their territorial politics (St. Michel's Mount, Rocamadour, Grandmont, and the translation of St. Frithswyth at Oxford). At last, relics played an essential role in Richard the Lionheart's crusade expedition. The link between politics and relics cult can be explained by the belief in the virtus materially present in relics; in which their possession and exalting by the cult had to grant celestial protection of the kingdom. [ABSTRACT FROM AUTHOR]

The skeletal remains of the alleged Italian Saint Nazarius (1st or 3rd century AD) were examined by a team of anthropologists of the University of Milan upon request from ecclesiastical authorities who sought scientific verification of their authenticity and to add tangible information on the life of the saint. Anthropological analyses were performed for the construction of the biological profile as well as pathological and traumatic analysis and were later compared with historical and hagiographic documentation. In addition, biological sampling of one bone sample was performed for radiocarbon dating. As a result, the osteobiography of the skeletal remains showed a concordance with the available historical data, thus supporting their authenticity and permitted the implementation of further information on the lives of the alleged saint. Furthermore, interesting anatomical 'mistakes' in the postmortem assemblage of the facial bones by the fossores, a guild of gravediggers, morticians and keepers of the Christian catacombs, were noted. This paper discusses the relation between science and religious heritage by demonstrating through a concrete case study the contribution of anthropology in a mutually beneficial collaboration. [ABSTRACT FROM AUTHOR]

This article examines impression relics associated with Saints Peter and Paul: the apostolic knee prints now at the church of Santa Francesca Romana; a stone marked by Simon Magus, their foe; Christ's footprints at the church of Domine quo vadis; and the springs attributed to Paul's head at the abbey of Tre Fontane. These relics of Rome's most important saints attracted attention from Romans and non-Romans—from Gregory of Tours and Pope Paul I to Petrarch and Nikolaus Muffel. The article analyzes the cultural expectations and viewing habits that conditioned the identification of these relics and traces their reception over time. It argues that while the identification was spurred by preexisting knowledge of the saints' local actions, a site's unique features could lead viewers to alter those narratives to conform them to the physical evidence they saw on the ground, which might in turn drive subsequent historical accounts. In this process, texts, images, and topography were all evidence; a reading of one informed the reading of others. [ABSTRACT FROM AUTHOR]

Around the year 1000, judges from the ecclesiastical province of Narbonne (southern France and Catalonia) crafted judicial strategies that reinforced the region's Visigothic Code with the power of saints – conceived as gatekeepers to God's heavenly courtroom – to validate the oaths of witnesses. This practice merged liturgically grounded ideas about supernatural forces and space with a law code that prioritised secular authority. To forestall opposition to rulings, officials sometimes held proceedings in churches. This paper examines two unusual cases illustrating the challenges such strategies faced, given the perception that saints were not omnipresent. These disputes raise questions about the nature of saints, the degree of agency humans attributed to them and the utility of sacred spaces for legal ritual. In the province, saints were powerful, but constrained by their inability to act beyond the walls of consecrated sanctuaries housing their relics. This relegated saints to supplementary roles in law. [ABSTRACT FROM AUTHOR]

This article focuses on the canonization process of Madrid’s patron saint, san Isidro Labrador, in the post-Tridentine context of the city’s transformation into the permanent seat of the Court. The first part of the article deals with the difficulties posed by the local worship of the incorrupt body of this farmer who had died centuries before and was considered a saint, but lacked formal ecclesiastical recognition. The second part analyzes Spanish diplomatic correspondence during the years that the process lasted. While St Isidore’s status as a local and well-established saint was decisive, the correspondence reveals Spain’s attempt to directly achieve the canonization of a figure who was now the patron not only of the Villa (town) but also of the Corte (court). [ABSTRACT FROM AUTHOR]

This paper asks how images came to be regarded as having miraculous power in the centuries before Iconoclasm. It argues that by the fifth century, the miraculous power of relics was intimately connected with their materiality, specifically the belief that relics were imbued with power by contact with a saint. Given this paradigm, images suffered from a lack; if images are representations of saints and not matter touched by them, they should lack the power of relics. Over the course of the sixth and seventh centuries, this apparent lack was overcome by reconceiving images. Rather than simply identifying images with representation, they were understood as material objects in their own right. Understanding images as holy matter rather than representations alone helped usher images into practices of veneration and supplication in the sixth and seventh centuries. [ABSTRACT FROM AUTHOR]

This article explores the use and promotion of contact relics in medieval England. It argues that by the late eleventh and early twelfth century, large English monastic houses were uncomfortable with unauthorised individuals touching high status corporeal relics and so re-introduced and promoted contact relics as alternative objects of veneration. It argues that contact relics were an important aspect of English saints' cults until the Reformation, in a similar manner to Celtic and Brittonic cults. [ABSTRACT FROM AUTHOR]

St Leocadia, a fourth-century Toledan Christian virgin and patron saint of the city, miraculously emerged from a sepulchre in the presence of Ildephonsus, Archbishop of Toledo, and the Visigothic King Recesvintus, in the 7th century. After this wondrous event, in which a fragment of her veil was cut as proof of her public visitation, her body was removed from Toledo to be preserved from the Muslim conquest, taken to Flanders and eventually repatriated to her home town at the request of Philip II as the Lutheran threat to the Spanish northern territories escalated. A wave of literature and images concerning her figure was produced in the wake of three events: the return of her relics to Toledo in 1587, those of Ildephonsus in 1596 and the inauguration of the chapel of Our Lady of the Tabernacle, also in Toledo, in 1616. The following essays consider why and how this virgin saint became instrumental in cementing the alliance of Church and Monarchy as well as buttressing the Archbishop of Toledo's status as Primate of Spain in the early seventeenth century. Focusing on the historical, visual and literary portraits of Leocadia, they examine the manner in which Early Modern Spanish authors—Miguel Hernández, Lope de Vega, José de Valdivielso and Pedro Calderón de la Barca—and artists—Francisco Merino, Blas de Prado, Juan Pantoja de la Cruz, Antonio de Lanchares and Pedro Orrente—imagined and recreated the narrative of her sanctity paying particular attention to the function of public witness as effected by their works as well as by their readers and viewers. [ABSTRACT FROM AUTHOR]

The article presents a report from an April 21-25, 2015 conference in Weingarten, Germany on the history of holy objects and saints hosted by the hagiography department of Rottenburg-Stuttgart diocese academy and the Middle Ages and Early Modern sacrality and sacralization working group of the Deutsche Forschungsgemeinschaft research society. Topics of presentations delivered included the design and use of cast metal pilgrims' badges in the Middle Ages, descriptions of relics in the medieval manuscript "Flores epytaphii sanctorum" by Thiofried von Echternach, and the deification of swami Vidyatirtha of the Srngeri Hindu temple in India as the god Svayambu-Linga.

The article discusses the practice of burning corpses in the Middle Ages, with a particular focus on the relationship between the bodies of heretics and saints. According to the author, the burning of heretics originated with mob violence rather than an organized system of punishment designed by clergy or heads of state. Topics discussed include Biblical and hagiographical allusions to burning, pagan laws and rituals, and relics.

Convergence among religious rites has long been a favoured subject of study among historians of the Latin East, who have come at it from a variety of different angles, exploiting a wide array of evidence ranging from papal correspondence to works of art. At the level of popular devotion to saints and relics, research has focused on Latin piety expressed towards local Christian cults, relics and pilgrimage sites mainly in the Holy Land and Cyprus. However, the reverse – the devotion Greeks and other Eastern Christians exhibited towards cults and relics of Latin provenance – has been but little explored. This paper examines non-Latin reactions to the emergence of two ‘indigenous’ Latin cults in fourteenth-century Cyprus, those of the Carmelite Peter Thomae and Count John of Montfort. It will be argued that the cults evolved through time in response to the expectations and needs of a ‘Cypriot’ urban public, comprised of both Latins and Greeks of a high social standing. [ABSTRACT FROM PUBLISHER]

The article analyzes the miracles described in the biographies of two «founder- saints» who were active in Kãzarün, a small village of Fãrs during the ioth and 14th centuries. These miracles happened before the birth of them and anticipate their future sanctity. Their actions are inscribed in the Prophet Mutiammad tradition, they have also a pedagogical worth for the disciples. They anticipate the death of both holy men to immortalize their work as founders of the order. Finally these miracles, happen over the tombs of the saints attracting in this way the pilgrims. [ABSTRACT FROM AUTHOR]

A literary criticism of the book "Un Captif amoureux," or "Prisoner of Love," by Jean Genet is presented. It looks at the dreamlike manner with which the author describes his experiences with Tunisian and Japanese politics, sex changes, debating the existence of God, and spending time with the Palestinians and with the Black Panther political organization. It also discusses themes presented in the memoir including the author's belief that he is saint-like and his bones are sacred relics which people want to own.

Abstract: This paper examines the comparatively patchy evidence for the pastoral provision and personal faith of late medieval Scottish combatants below the rank of knight. By examining such sources as papal supplications, royal financial accounts, parliamentary rolls, chronicles, poetry and the cartularies of Scottish monastic houses and burgh collegiate churches, it is possible to identify elite and parish provision of churchmen serving the needs of Scottish troops as they mustered, trained and prepared for battle. In addition, this evidence also highlights a number of cults and relics popular with the social ranks of the ordinary Scottish soldiery, including those of SS Ninian, Leonard, Thomas Becket, Columba, the Blessed Virgin Mary and — often cast as the nemesis of Scottish troops — Cuthbert. However, this survey also points to some tensions between the spiritual interests of Scottish servicemen and their ruling elites. [Copyright &y& Elsevier]

The article presents information on the Roman Catholic process of declaring saints that is known as Canonization. It discusses a historical chronicle that describes the development and evolution of Canonization process in order to reveal the apparent mystery. It also focuses on the mystery of Sainthood and the canonic process, with all its spiritual dimensions of divine intercession, relics and miracles that is the Church's greatest enigma for outside people.

This article sketches the origins of the veneration of relics in the early Church through the Middle Ages to a new approach to them in western Europe after the sixteenth century. They had been seen as a living link between heaven and earth, but new questions transferred them from a symbolic universe to an analytic sphere. The new question was 'how' did this work, about mechanics, not about meaning, the 'why' question, 'What is in it for me now?' How can we value relics today in our scientifically orientated world? Changes in thought are suggested together with ways to return to a serious appreciation of relics. I want to suggest that we can appreciate relics as part of a mutual dependence here and now between ourselves, the living, and the dead who are alive in Christ. This would underline for us a sense of the goodness of the flesh, as well as the accessibility of the living saints in relation to us in Christ. [ABSTRACT FROM AUTHOR]

The deòradh in medieval Scotland has nothing to do with the crown official called the toschederach, nor does the word ever refer to a relic. The deòradh is a hereditary relic-keeper. The scattered surviving records include charters and annals, but also – when read with this in mind – the literature of saints' cults. These show that the relic, and therefore sometimes (but not always) a deòradh, could be involved in representations of ecclesiastical authority, for cursing and blessing, for raising tribute, enforcing laws and inaugurating kings, for bringing battle victory or preventing battle altogether, for the swearing of oaths, for the protection of private property, for healing the sick and for the protection of the dead and dying. The record also reveals something of the economic position of the deòradh and his land-holding, and how this position began to change in the sixteenth century. [ABSTRACT FROM AUTHOR]

This article explores the Counter-Reformation medievalization of Polish–Lithuanian St. Kazimierz Jagiellończyk (1458–1484)—whose canonization was only finalized in the seventeenth century—as a case study, taking up questions of the reception of cults of medieval saints in post-medieval societies, or in this case, the retroactive refashioning into a venerable medieval saint. The article investigates these questions across a transcultural Italo–Baltic context through the activities of principal agents of the saint's re-fashioning as a venerable saint during the late seventeenth century: the Pacowie from the Grand Duchy of Lithuania and the Medici from the Grand Duchy of Tuscany, during a watershed period of Tuscan–Lithuanian bidirectional interest. During this period, the two dynasties were entangled not only by means of the shared division of Jagiellończyk's bodily remains through translatio—the ritual relocation of relics of saints and holy persons—but also self-representational strategies that furthered their religio-political agendas and retroactively constructed their houses' venerable medieval roots back through antiquity. Drawing on distinct genres of textual, visual, and material sources, the article analyzes the Tuscan–Lithuanian refashioning of Kazimierz against a series of precious reliquaries made to translate holy remains between Vilnius to Florence to offer a contribution to the entangled histories of sanctity, art and material culture, and conceptual geography within the transtemporal and transcultural neocolonial context interconnecting the Middle Ages, Age of Reformations, and the Counter-Reformation between Italy and Baltic Europe. [ABSTRACT FROM AUTHOR]

In this essay I would like to explore the visionary writings of Elisabeth of Schönau (1129-1164) and to show how her work on Saint Ursula's martyrdom in Cologne, the Liber revelationum Elisabeth de sacro exercitu virginum Coloniensium (The book of Revelations on the sacred army of Cologne), written after 1156 and very widely read among her contemporaries, can illustrate some uses of visionary authority in the context of the cult of the saints and their relics. [ABSTRACT FROM AUTHOR]

Information about several papers discussed at a conference initiated by the Institute of Cistercian is presented. It was believed that spousal love serves as an oscillating connectedness between God and humans. Grace is considered the seed of glory. Relics of saints enhance a monastery's prestige and economy.

Argues that the composition of the Nicholas' Vita sancti Godefridi Ambianensis episcopi was partly motivated by the depiction of Godfrey, former bishop of Amiens, in Guibert's memoirs and his treatise on saints' relics. Perspectives on the ideals and social realities that molded episcopal office; Relationship of the bishop to and perpetuation of relics, miracle stories and saints' cults; Role of communes and urban communities in a changing society.

Presents information on the imitation of architecture by art through the Saint Philip reliquary in renaissance Florence, Italy. Translation of a relic of Saint Philip's arm to Florence; Sources of the Saint Philip reliquary; Architectural imitation of the Saint Philip reliquary.

In the eleventh and twelfth centuries, the Benedictine monks of Mont-Saint Michel promoted the cult of Aubert of Avranches, the abbey’s legendary co-founder, and used his newly rediscovered relics as a means of accessing the patronage and power of the elusive, incorporeal archangel Michael, the community’s other founder. Texts, images, the strategic placement of Aubert’s relics throughout the abbey church reinforced the association between these two saints, rendering Aubert more powerful and Michael more accessible. This local study of the interaction between these two cults at the abbey of Mont-Saint-Michel suggests that medieval monastic uses of relics were more creative and varied than is generally recognized and that relationships between saints within a single cultic environment could be extremely complex and unstable. [Copyright &y& Elsevier]

Presents the modern research on the hagiography of Stephen, the first Christian martyr as recorded in the book of Acts of the New Testament. Exploration on the ancient material on Stephen; Contention that an alleged dossier on Stephen does not exist; Emergence of the cult of Saint Stephen and the healing power of his relics.

Provides information about Saint Basil in Anglo-Saxon Exeter, England. List of relics; Facts about the Exeter record; Provisions of the earliest manuscripts from Exeter.

The author discusses the practice of asking departed Christians, or saints, to pray to God for oneself. He suggests that one of the great rediscoveries for the reformers was that Jesus Christ is the only mediator people need. He describes the shift in understanding of the priesthood as a consequence of that discovery. He recalls the popularity of catechisms as a way of providing basic instruction in the Christian faith.