From the first centuries of Christianity, believers turned to the perfection modeled by saints for inspiration, and a tradition of recounting saints’ Lives flourished. The Latin narratives followed specific forms, dramatizing a virgin’s heroic resolve or a martyr’s unwavering faith under torture.

In early medieval England, saints’ Lives were eagerly received and translated into the vernacular. The stories collected here by unknown authors are preserved in manuscripts dating from the eleventh and twelfth centuries. They include locally venerated saints like the abbess Seaxburh, as well as universally familiar ones like Nicholas and Michael the Archangel, and are set everywhere from Antioch to Rome, from India to Ephesus. These Lives also explore such topics as the obligations of rulers, marriage and gender roles, private and public devotion, the environment, education, and the sweep of human history. This volume presents new Old English editions and modern English translations of twenty-two unattributed saints’ Lives.

This volume offers a comprehensive portrait--or rather, self-portrait, since its words are mostly Augustine's own--drawn from the breadth of his writings and from the long course of his career

This work, which forms an important bridge between medieval and Counter-Reformation sanctity and canonization, provides a richly contextualized analysis of the ways in which the last five candidates for sainthood before the Reformation came to be canonized.

Gregory of Tours was a bishop of late antiquity who was famously devoted to promoting the efficacy of saintly powers. In his writings, both historical and hagiographical, Gregory depicted the saints and reprobates of his age. This book analyses Gregory’s writings about death and the afterlife, thereby illuminating the bishop’s pastoral imperative to save souls and revealing his opinions about the fates of Merovingian royals, among many others he mentions in his voluminous text. The study provides insight into Gallic peoples living at the dawning of the Middle Ages and their hopes and fears about the otherworld. It affords an original, nuanced interpretation of Gregory’s motives for penning his works, particularly the Historiae, which remained unfinished upon the author’s death.

In the 1640s--a decade of epidemic and warfare across colonial North America--eight Jesuit missionaries met their deaths at the hands of native antagonists. With their collective canonization in 1930, these men, known to the devout as the North American martyrs, would become the continent's first official Catholic saints. In The Death and Afterlife of the North American Martyrs, Emma Anderson untangles the complexities of these seminal acts of violence and their ever-changing legacy across the centuries. While exploring how Jesuit missionaries perceived their terrifying final hours, the work also seeks to comprehend the motivations of the those who confronted them from the other side of the axe, musket, or caldron of boiling water, and to illuminate the experiences of those native Catholics who, though they died alongside their missionary mentors, have yet to receive comparable recognition as martyrs by the Catholic Church.

In tracing the creation and evolution of the cult of the martyrs across the centuries, Anderson reveals the ways in which both believers and detractors have honored and preserved the memory of the martyrs in this "afterlife," and how their powerful story has been continually reinterpreted in the collective imagination over the centuries. As rival shrines rose to honor the martyrs on either side of the U.S.-Canadian border, these figures would both unite and deeply divide natives and non-natives, francophones and anglophones, Protestants and Catholics, Canadians and Americans, forging a legacy as controversial as it has been enduring.

Happiness and Wisdom contributes to ongoing debates about the nature of Augustine's early development, and argues that Augustine's vision of the soul's ascent through the liberal arts is an attractive and basically coherent view of learning, which, while not wholly novel, surpasses both classical and earlier patristic renderings of the aims of education.

Often simply called the Holy Mountain, Mount Athos was the most famous center of Byzantine monasticism and remains the spiritual heart of the Orthodox Church today. This volume presents the Lives of Euthymios the Younger, Athanasios of Athos, Maximos the Hutburner, Niphon of Athos, and Philotheos. These five holy men lived on Mount Athos at different times from its early years as a monastic locale in the ninth century to the last decades of the Byzantine period in the early fifteenth century. All five were celebrated for asceticism, clairvoyance, and, in most cases, the ability to perform miracles; Euthymios and Athanasios were also famed as founders of monasteries.

Holy Men of Mount Athos illuminates both the history and the varieties of monastic practice on Athos, individually by hermits as well as communally in large monasteries. The Lives also demonstrate the diversity of hagiographic composition and provide important glimpses of Byzantine social and political history.

All the Lives in this volume are presented for the first time in English translation, together with authoritative editions of their Greek texts.

The Life of Saint Basil the Younger, one of the longest and most important middle Byzantine saints’ lives, presents the life of a holy man who lived in Constantinople in the first part of the tenth century. Usually described as a fictional saint, he had the distinction of residing in private homes rather than in a monastery, performing numerous miracles and using the gift of clairvoyance. The vita, purportedly written by one of Basil’s disciples, a pious layman named Gregory, includes many details on daily life in Constantinople, with particular attention to slaves, servants, and eunuchs. Two lengthy descriptions of visions provide the most comprehensive source of information for Byzantine views on the afterlife. In one, the soul of an elderly servant Theodora journeys past a series of tollbooths, where demons demand an accounting of her sins in life and collect fines for her transgressions; in the other Gregory describes his vision of the celestial Jerusalem, the enthronement of the Lord at his Second Coming, and the Last Judgment. This volume provides a lengthy introduction and a critical edition of the Greek text facing the annotated English translation, the first in any language.

The Life of Saint Neilos of Rossano is a masterpiece of historically accurate Italo-Greek monastic literature. Neilos, who died in 1004, vividly exemplifies the preoccupations of Greek monks in southern Italy under the Byzantine Empire. A restless search for a permanent residence, ascetic mortification of the body, and pursuit by enemies are among the concerns this text shares with biographies of other saints from the region. Like many of his peers, Neilos lived in both hermitages and monasteries, torn between the competing conventions of solitude and community. The Life of Neilos offers a snapshot of a distinctive time when Greek and Latin monasticism coexisted, a world that vanished after the schism between the churches of Rome and Constantinople in 1054. This is the first English translation, with a newly revised Greek text.

An authoritative new Greek edition and English translation of the life of a notable Byzantine monastic leader.

Saint Peter of Atroa (773–837 CE) was a Byzantine monastic leader, remembered primarily as cofounder and abbot of the influential monastery of Saint Zachariah at Atroa, below the holy mountain of Olympos in Bithynia. Peter sought to live in tranquility and solitude, traveling to the various monasteries he established in northwestern Asia Minor and occasionally joining other notable monastic figures. However, his resistance to the Iconoclast policies of imperial regimes in Constantinople during the first half of the ninth century led to his persecution and the temporary dispersal of his communities. Although he was evidently regarded with suspicion by some of his contemporaries, he gained a reputation as a miracle worker and his tomb became the site of a healing cult in the years after his death.

The Life of Saint Peter of Atroa was written by the saint’s disciple Sabas, also the biographer for Peter’s contemporary and friend Saint Ioannikios, and it survives in two manuscript versions. This volume represents an entirely new edition of the Greek text, establishing the version previously regarded as secondary as the more important of the two, and making the Life accessible to English readers for the first time.

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Prostitute, apostle, evangelist—the conversion of Mary Magdalene from sinner to saint is one of the Christian tradition’s most compelling stories, and one of the most controversial. The identity of the woman—or, more likely, women—represented by this iconic figure has been the subject of dispute since the Church’s earliest days. Much less appreciated is the critical role the Magdalene played in remaking modern Christianity.

In a vivid recreation of the Catholic and Protestant cultures that emerged in the sixteenth and seventeenth centuries, The Magdalene in the Reformation reveals that the Magdalene inspired a devoted following among those eager to find new ways to relate to God and the Church. In popular piety, liturgy, and preaching, as well as in education and the arts, the Magdalene tradition provided both Catholics and Protestants with the flexibility to address the growing need for reform. Margaret Arnold shows that as the medieval separation between clergy and laity weakened, the Magdalene represented a new kind of discipleship for men and women and offered alternative paths for practicing a Christian life.

Where many have seen two separate religious groups with conflicting preoccupations, Arnold sees Christians who were often engaged in a common dialogue about vocation, framed by the life of Mary Magdalene. Arnold disproves the idea that Protestants removed saints from their theology and teaching under reform. Rather, devotion to Mary Magdalene laid the foundation within Protestantism for the public ministry of women.

Five medieval German legends, freshly translated with accessible reading guides.

This volume collects five medieval German legends—the story of Veronica, Vespasian, Theophilus, Mary Magdalene, and the True Cross—in both the Middle High German original and modern English translation alongside unique guides to the relevant Germanic research and the principal themes of each text.
 

A fascinating and highly original contribution to the study of Egypt’s religious folklore.

First published in Cairo during World War II, The Moulids of Egypt is a study of moulids, the popular Egyptian religious festivals celebrated by both Muslims and Christians in the first half of the twentieth century. The book talks in detail about the secular side of moulids, where sports, games, theatres, dancing, and laughter were as much part of the festivals as the religious processions and the whirling of dervishes. Some of the rites and customs analyzed here date from as far back as the Pharaonic period, but the moulids are gradually dying out; many of the 126 festivals described in Moulids of Egypt have since faded away, making the book of lasting interest.

Old English Lives of Saints, a series composed in the 990s by the Benedictine monk Aelfric in his distinctive alliterative prose, portrays an array of saints—including virgin martyrs, married virgins, aristocrats, kings, soldiers, and bishops—for a late Anglo-Saxon audience. At a turbulent time when England was under increasingly severe Viking attack, the examples of these saints modeled courageous faith, self-sacrifice, and individual and collective resistance. The Lives also covers topics as diverse as the four kinds of war, the three orders of society, and whether the unjust can be exempt from eternal punishment. Aelfric intended this series to complement his Catholic Homilies, two important and widely disseminated collections used for preaching to lay people and clergy. The translation is presented alongside a new edition of Lives of Saints, for which all extant manuscripts have been collated afresh.

Old English Lives of Saints, a series composed in the 990s by the Benedictine monk Aelfric in his distinctive alliterative prose, portrays an array of saints—including virgin martyrs, married virgins, aristocrats, kings, soldiers, and bishops—for a late Anglo-Saxon audience. At a turbulent time when England was under increasingly severe Viking attack, the examples of these saints modeled courageous faith, self-sacrifice, and individual and collective resistance. The Lives also covers topics as diverse as the four kinds of war, the three orders of society, and whether the unjust can be exempt from eternal punishment. Aelfric intended this series to complement his Catholic Homilies, two important and widely disseminated collections used for preaching to lay people and clergy. The translation is presented alongside a new edition of Lives of Saints, for which all extant manuscripts have been collated afresh.

Old English Lives of Saints, a series composed in the 990s by the Benedictine monk Aelfric in his distinctive alliterative prose, portrays an array of saints—including virgin martyrs, married virgins, aristocrats, kings, soldiers, and bishops—for a late Anglo-Saxon audience. At a turbulent time when England was under increasingly severe Viking attack, the examples of these saints modeled courageous faith, self-sacrifice, and individual and collective resistance. The Lives also covers topics as diverse as the four kinds of war, the three orders of society, and whether the unjust can be exempt from eternal punishment. Aelfric intended this series to complement his Catholic Homilies, two important and widely disseminated collections used for preaching to lay people and clergy. The translation is presented alongside a new edition of Lives of Saints, for which all extant manuscripts have been collated afresh.

This book, the newest volume in the CUA Studies in Early Christianity, presents original works by leading patristics scholars on a wide range of theological, historical, and cultural topics

One of the most influential texts in the Middle Ages, The Rule of Saint Benedict offers guidance about both the spiritual and organizational dimensions, from the loftiest to the lowliest, of monastic life. This new Latin-English edition has features of interest for first-time readers of the Rule as well as for scholars of medieval history and language.

The Latin text is a transcription of manuscript 914 of the Abbey of St. Gall (Switzerland), an early ninth-century copy regarded as the version that most closely reproduces Benedict's style. The saint’s idiom was informal, sometimes conversational, and heavily influenced by the spoken Latin of the sixth century CE. In the Rule his voice and thought processes come through in all their strength and humanity. Readers will find background to the monastic life in the notes. This volume also includes texts and translations of two letters that explain the origins of the St. Gall version as well as an index to all the translated materials.

*Sacred Sisters* focuses on five saints: the four female Irish saints who have extant medieval biographies (Darerca, Brigid, Íte, and Samthann), and Patrick, whose writings -- fifth-century Ireland’s sole surviving texts -- attest to the centrality of women in Irish Christianity’s development. Women served as leaders and teachers, perhaps even as bishops and priests, and men and women worked together in a variety of arrangements as well as independently. Previous studies of gender in medieval Ireland have emphasized sexism and sex-segregated celibacy, dismissing abundant evidence of alternative approaches throughout the sources, including in the Lives of Ireland’s female saints. Sacred Sisters places these generally marginalized texts at its center, exploring their portraits of empowered, authoritative, compassionate women who exemplified an accepting and affirming ethics of gender and sexuality that would be unusual in many mainstream Christian movements in the present day, let alone in the Middle Ages.

This volume contains a translation of the version of the Saga of St. Jón of Hólar that is probably closest to the first Latin vita. It is only the second saga of an Icelandic episcopal saint to appear in a modern translation in the present century. The volume consists of two parts, the first comprising a general introduction and a translation by Margaret Cormack. The second part provides a detailed scholarly analysis of the manuscripts, contents, style, and literary connections of the saga by the late Peter Foote, one of the foremost scholars of Old Norse and Icelandic literature. 

The Jóns saga was written in the early thirteenth century, nearly a century after the death of its protagonist, the first bishop of the diocese of Hólar in Northern Iceland. The author of the saga combined Latin learning with native folklore to produce a readable narrative that is contemporary with the earliest family and contemporary sagas. This text provides valuable insight into the religious life of ordinary Icelanders in the thirteenth century, and the introduction corrects common misconceptions about ecclesiastical history and the cult of saints in Iceland. It will be of value to scholars of medieval Icelandic literature, hagiography, and history. 

This study uncovers how Saint Cecilia came to be closely associated with music and musicians.

Until the fifteenth century, Saint Cecilia was not connected with music. She was perceived as one of many virgin martyrs, with no obvious musical skills or interests. During the next two centuries, however, she inspired many musical works written in her honor and a vast number of paintings that depicted her singing or playing an instrument.
 
In this book, John A. Rice argues that Cecilia’s association with music came about in several stages, involving Christian liturgy, visual arts, and music. It was fostered by interactions between artists, musicians, and their patrons and the transfer of visual and musical traditions from northern Europe to Italy. Saint Cecilia in the Renaissance explores the cult of the saint in Medieval times and through the sixteenth century when musicians’ guilds in the Low Countries and France first chose Cecilia as their patron. The book then turns to music and the explosion of polyphonic vocal works written in Cecilia’s honor by some of the most celebrated composers in Europe. Finally, the book examines the wealth of visual representations of Cecilia especially during the Italian Renaissance, among which Raphael’s 1515 painting, The Ecstasy of Saint Cecilia, is but the most famous example. Thoroughly researched and beautifully illustrated in color, Saint Cecilia in the Renaissance is the definitive portrait of Saint Cecilia as a figure of musical and artistic inspiration.

Bodily suffering and patient, Christlike attitudes towards that suffering were among the key characteristics of sainthood throughout the medieval period. Drawing on new work in medieval dis/ability studies, this book analyses the meanings given to putative saints' bodily infirmities in late medieval canonization hearings. How was an individual saint's bodily ailment investigated in the inquests, and how did the witnesses (re)construct the saintly candidates' ailments? What meanings were given to infirmity when providing proofs for holiness? This study depicts holy infirmity as an aspect of sanctity that is largely defined within the community, in continual dialogue with devotees, people suffering from doubt, the holy person, and the cultural patterns ascribed to saintly life. Furthermore, it analyses how the meanings given to saints' infirmities influenced and reflected society's attitudes towards bodily ailments in general.

The artistry, wit, and erudition of medieval Latin narrative poetry continued to thrive well into the middle of the thirteenth century. No better evidence of this survives than in the long and brilliantly successful career of Henry of Avranches (d. 1262). Professional versifier to abbots, bishops, kings, and at least one pope, Henry displays a pyrotechnical verbal skill and playfulness that rivals that of the Carmina Burana and similar collections of rhymed secular verse. Yet he also stands as self-conscious heir to the great classicizing tradition of the twelfth-century epic poets, above all of Walter of Châtillon. Henry entwines these two strands of his literary inheritance in what might surprise modern readers as an improbable genre. The bulk of Henry’s known output is a series of versified saints’ lives, including those of Francis of Assisi, King Edmund, and Thomas Becket, nearly all of which are based on identified prose models. These two volumes present most of his work in the genre, as witnessed in the English manuscript that remains the linchpin of our knowledge of this remarkable poet’s career.

The artistry, wit, and erudition of medieval Latin narrative poetry continued to thrive well into the middle of the thirteenth century. No better evidence of this survives than in the long and brilliantly successful career of Henry of Avranches (d. 1262). Professional versifier to abbots, bishops, kings, and at least one pope, Henry displays a pyrotechnical verbal skill and playfulness that rivals that of the Carmina Burana and similar collections of rhymed secular verse. Yet he also stands as self-conscious heir to the great classicizing tradition of the twelfth-century epic poets, above all of Walter of Châtillon. Henry entwines these two strands of his literary inheritance in what might surprise modern readers as an improbable genre. The bulk of Henry’s known output is a series of versified saints’ lives, including those of Francis of Assisi, King Edmund, and Thomas Becket, nearly all of which are based on identified prose models. These two volumes present most of his work in the genre, as witnessed in the English manuscript that remains the linchpin of our knowledge of this remarkable poet’s career.

*Satire, Veneration, and St. Joseph in Art, c. 1300.1550* is the first book to reclaim satire as a central component of Catholic altarpieces, devotional art, and veneration, moving beyond humor™'s relegation to the medieval margins or to the profane arts alone. The book challenges humor™'s perception as a mere teaching tool for the laity and the antithesis of ™'high™' veneration and theology, a divide perpetuated by Counter-Reformation thought and the inheritance of Mikhail Bakhtin (*Rabelais and His World*, 1965). It reveals how humor, laughter, and material culture played a critical role in establishing St. Joseph as an exemplar in western Europe as early as the thirteenth century. Its goal is to open a new line of interpretation in medieval and early modern cultural studies by revealing the functions of humor in sacred scenes, the role of laughter as veneration, and the importance of play for pre-Reformation religious experiences.

Trans and Genderqueer Subjects in Medieval Hagiography presents an interdisciplinary examination of trans and genderqueer subjects in medieval hagiography. Scholarship has productively combined analysis of medieval literary texts with modern queer theory – yet, too often, questions of gender are explored almost exclusively through a prism of sexuality, rather than gender identity. This volume moves beyond such limitations, foregrounding the richness of hagiography as a genre integrally resistant to limiting binaristic categories, including rigid gender binaries. The collection showcases scholarship by emerging trans and genderqueer authors, as well as the work of established researchers. Working at the vanguard of historical trans studies, these scholars demonstrate the vital and vitally political nature of their work as medievalists. Trans and Genderqueer Subjects in Medieval Hagiography enables the re-creation of a lineage linking modern trans and genderqueer individuals to their medieval ancestors, providing models of queer identity where much scholarship has insisted there were none, and re-establishing the place of non-normative gender in history.

Two accounts of the life of Saint Colette of Corbie.

Saint Colette of Corbie (1381–1447) was a French reformer of the Franciscan Order and the founder of seventeen convents. Though of humble origin, she attracted the support of powerful patrons and important Church officials. The two biographies translated here were authored by Pierre de Vaux, her confessor and mentor, and Perrine de Baume, a nun who for decades was Colette’s companion and confidant. Both accounts offer fascinating portraits of the saint as a pious ascetic assailed by demons and performing miracles, as well as in her role as skillful administrator and caring mother of her nuns. This is the first English translation of two biographies in Middle French of the most important female figures of the Middle Ages. 
 

As the patron of travelers, Saint Christopher inspired one of the most popular cults in the medieval era, which spread across Europe and especially the Iberian Peninsula. Artistic renderings of the saint were found near the doors of most Spanish Gothic churches, and paratheatrical representations of Saint Christopher were also commonplace in religious processions. His conversion and martyrdom were often staged between the fifteenth and early eighteenth centuries. 

In the theater, Juan de Benavides’s Vida y muerte de San Cristóbal is one of two known comedias dealing with the saint, but it was heavily censored after its premiere. The immense popularity of St. Christopher and other primitive saints first drew the attention of the Council of Trent in the mid-1500s, when the Catholic Church attempted to suppress the influence of the earlier saints due to their fantastical nature. The stories of these saints were censored, rewritten or even omitted in the post-Tridentine martyrologies. This publication is the first critical edition of the only extant copy of Benavides’s playscript. The circumstances surrounding Benavides’s play continue a dialogue about such important topics as censorship and the influence of the church over artistic production.