This volume's essays jointly offer a wealthy research of the assumption of sanctity and its many medieval manifestations throughout time (fifth via 15th centuries) and in numerous geographical destinations (England, Scotland, France, Italy, the Low nations) from a number of disciplinary views.
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Extra resources for Images of Medieval Sanctity: Essays in Honour of Gary Dickson (Visualising the Middle Ages)
2 German women’s nonnenbücher or schwesternbücher largely chronicled the communities’ past through hagiographic genres. , 2004). Bartolomea Riccoboni’s chronicle is a rare surviving example of Dominican nuns’ chronicles produced in Italy. It has been edited and translated into English by Daniel Bornstein as: Bartolomea Riccoboni, Life and Death in a Venetian Convent: The Chronology of Corpus Domini, 1395–1436 (Chicago, 2000). Illuminata Bembo’s life of Catherine Vigri of Bologna, Specchio di Illuminazione, was edited by Silvia Mostaccio (Florence, 2001).
24 Women’s backing of Agnes’s cult continued later with Catherine of Siena, a laywoman herself, but still a powerful force within women’s monasticism. Because Raymond of Capua became Catherine’s confessor around 1374 or 1375 and later wrote her Legenda maior (between 1385 and 1395), Catherine’s interest in Agnes has been viewed through the matrix of Raymond’s actions, ignoring the fact that Catherine’s promotion of Agnes and her community cannot be entirely subsumed under Raymond’s involvement.
By contrast, the mulieres religiosae of central and northern Europe, who had similar loose associations with the Dominicans—or, for that matter, with other religious orders—have been labeled as independent beguines. I have argued elsewhere that this double standard has rested on an unwarranted and anachronistic projection produced by the Àfteenth century Dominican friars and modern historians of the order (the majority of whom were vernacular texts cannot be studied separately from women’s active roles as patrons and consumers of such literature.
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