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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]

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]

The article offers a revisionist account of the early circulation of copies of the Madonna of Santa Maria Maggiore, known since the nineteenth century as the Salus Populi Romani. Traditionally, the propulsion of the image into global circulation has been attributed variously to Pius V or Francisco Borja, the third Superior General of the Society of Jesus. The article argues that the circulation of the Saint Luke Madonna, as it was known at the time, was closely tied to the martyr's cult that grew up around the Jesuit missionary Inácio de Azevedo and the so-called Brazil Martyrs, a group of Jesuits murdered by Calvinist corsairs off the Canary Islands in 1570. Azevedo had intended to carry a copy of the Roman icon to Brazil, a copy that perished at sea with Azevedo and the party of Jesuit missionaries. The article suggests that the popularity of the image among Jesuits in Europe and the overseas missions was fueled by the nascent martyr's cult that followed Azevedo's death. Painted copies of the Saint Luke Madonna came to function, together with relics of the Eleven Thousand Virgins of Cologne, as proxies for the missing material remains of the martyred Jesuits. The article argues that while the distribution of the image was globally extensive, circulation was restricted to an internal Jesuit martyr's cult. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Poética Medieval is the property of Instituto Universitario de Investigacion en Estudios Medievales and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article scrutinizes the use of liminality as a term to understand medieval dance practices. With the case of the feast day of St. Eluned described in Gerald of Wales Itinerarium Cambriae, I first present common ways that historians and theologians have used the term liminality in order to describe historical depictions of feasts of saints where more unruly forms of movement and dancing have happened. I then analyze this specific depiction by Gerald of Wales through a combination of a kinesic approach and a hermeneutics of suspicion and charity. This approach shows that earlier understandings of dancing always being a problematic element in traditions of Christianity in the west needs to be nuanced. After this, I turn to the critique that Caroline Bynum Walker has brought up, concerning the use of the term liminality in the medieval context. Taking her critique seriously, I return to the story of St. Eluned by focusing on the lived religion from the perspective of the female characters in the setting. Finally, I also bring in Vincent Lloyd's distinction between rituals and liturgy, to further strengthen how theological discussions can bring in more nuanced and important additions in how we may understand chaotic forms of medieval dance in new ways. [ABSTRACT FROM AUTHOR]

Copyright of Santo: Rivista Francescana di Storia Dottrina Arte is the property of Associazione Centro Studi Antoniani and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article follows the connections of the Kremikovtsi Monastery with Maxim, Metropolitan of Srem (George Branković) at the end of the 15th and the beginning of the 16th centuries. The scientific disagreements in regard with the close relationship between the Sofia Metropolitan Kalevit and Metropolitan Maxim are reevaluated. In addition to the already known references to the donor of the Kremikovtsi Monastery in epigraphic artifacts from Bulgaria and Serbia, the inclusion of his name in the beadroll of Krušedol is particularly interesting. Up to now the literature on the subject also fails to account for the translation of the relics of St. George the New martyr of Sofia (whose hagiography by priest Peyo also honours Metropolitan Maxim) to Kremikovtsi village. The presented historical evidence challenges the current agreement regarding the ancestry of Metropolitan Kalevit as one of the last members of the old Bulgarian nobility. [ABSTRACT FROM AUTHOR]