5TH HAGIOTHECA CONFERENCE

Church Reforms and the Cult of Saints

Programme & Abstracts

Conference organized by

Croatian Hagiography Society „Hagiotheca‟ University of Zadar University of Turku - Centre for Medieval and Early Modern Studies University of Tampere - Hagiographica Septentrionalia

UNIVERSITY OF ZADAR Zadar, 17-21 September 2014

Programme

Wednesday, 17 September 2014

18.00-19.00 Conference desk – Church of St Dominic Registration 19.00-21.00 Church of St Dominic Introductory remarks on the behalf of Hagiotheca University of Zadar Turku Centre for Medieval and Early Modern Studies

Keynote lecture Daniel Bornstein (Washington University, St. Louis) Saints of the Observant Reform Wine reception offered by Turku Centre for Medieval and Early Modern Studies

Thursday, 18 September

8.00-9.00 Conference desk, University of Zadar, Department of History (Main Hall) Registration 9.00-11.00 SESSION 1 (Late Antiquity) Marianne Sághy (Central European University, Budapest) Reforming the Cult of the Saints in the Late Antique Latin West Andra Jugănaru (Central European University, Budapest) Family Saints and Monastic Reform: The Cult of the “Kindred Martyrs” in Basil of Caesarea and Gregory of Nyssa SESSION 2 (Early Medieval Episcopal Reforms) Rachel S. Anderson (Grand Valley State University, Allendale) “We have departed a little from the path:” Narrative Digressions as Rhetorical Strategy in Byrhtferth of Ramsey‟s Vita Oswaldi

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Ortwin Huysmans (Catholic University of Louvain) Strategic Translations and Territorial Expansion in Late Tenth-Century Reims: The Reforms of Archbishop Adalbero of Reims (969-989)

COFEE BREAK

11.30-13.00 SESSION 3 (Byzantium and the East) Ana Mišković (University of Zadar) St Donatus and the Impact of the Church Reform in Zadar Sebastián Salvadó (Norwegian University of Science and Technology, Trondheim) The Liturgy of Saints and the Augustinian Reform of the Latin Patriarchate of Jerusalem (1114-1149) Diana Atanassova (Sofia University 'St. Kliment Ohridski') Menologia, Typica, and Hagiographic Canon in the South Slavic Literary Tradition

LUNCH BREAK (organised visit to the Archaeological Museum)

15.00-17.00 SESSION 4 (Canonisation and Reform) Christian Krötzl (University of Tampere) Reforming Canonization, Reforming Sainthood? The Papacy and the Shaping of New Rules in the Twelfth and the Thirteenth Centuries Sari Katajala-Peltomaa (University of Tampere) Devotion and Intimacy in the Nordic Canonization Processes at the Eve of Reformation SESSION 5 (Canonisation and Regional Patterns) Sara E. Ellis Nilsson (University of Gothenburg) Responding to Reform: The Creation and Modification of Regional Saints in Scandinavia

Lauri Hirvonen (University of Helsinki) The Cult of St Erik of Sweden and Elaboration of the Cult by the Archbishopric of Uppsala During the Late Thirteenth Century

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COFEE BREAK

17.30-18.30 SESSION 6 Nancy Caciola (University of California, San Diego) Magic, Miracles, Medicine, and Mummies: The Reservation of Postmortem Power to the Holy Dead Leigh Ann Craig (Virginia Commonwealth University, Richmond) In Signum Exitus: Discernment of Spirit in Fifteenth-Century Saintly Exorcisms

19.00-20.00 Chapel of St Demetrius Book launch Cuius Patrocinio Tota Gaudet Regio. Saints' Cults and the Dynamics of Regional Cohesion. Proceedings of the 4th Hagiography Conference organized by Croatian Hagiography Society 'Hagiotheca' and CULTSYMBOLS project with OTKA Saints Project. Dubrovnik, 18-21 October, 2012. Ed. Stanislava Kuzmová, Ana Marinković, and Trpimir Vedriš. Zagreb: Hagiotheca, 2014.

Wine reception offered by HAGIOTHECA

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Friday, 19 September

8.00-9.00 Conference desk – University of Zadar, Department of History (Main Hall) Registration 9.00-11.00 SESSION 7 (Gregorian Reform) Edina Bozoky (University of Poitiers - Centre d‟Etudes supérieures de civilisation médiévale) Cult of Saints and Relics in the Reformist Actions of Pope Leo IX Igor S. Filippov (Moscow State University) French Saints of the Eleventh Century Never Officially Recognized by Rome Emanuela Elba (University of Bari) Cult of Saints and Images in the Shadow of Rome: Notes on the Iconographic Cycle of the Bronze Door of Monte Sant‟Angelo Teemu Immonen (University of Turku – Centre for Medieval and Early Modern Studies) St Aemilian's Enigma: The Ties Between Monte Cassino and San Millán de la Cogolla in the Late Eleventh Century

COFEE BREAK

11.30-13.00

SESSION 8 (Observant Reform I) Gábor Klaniczay (Central European University, Budapest) Franciscan and Dominican Observant reform movements and the cult of the saints Renate Blumenfeld-Kosinski (University of Pittsburgh) Sainte Colette de Corbie (1381-1447): Zealous Reformer, Belated Saint Kateřina Čadková (Institute of Historical Sciences, University of Pardubice) The Role of St Catherine of Siena in Dominican Reform Practice: Some Historical Reviews

LUNCH BREAK

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14.30-16.00 SESSION 9 (Observant Reform II) Marika Räsänen (University of Turku - Centre for Medieval and Early Modern Studies) Relics and Reform: Early Dominican Reformers Handling St Thomas Aquinas‟ Remains Donal Cooper (University of Cambridge) San Bernardino alter Franciscus: Reform and Retrospection in Fifteenth-Century Franciscan Art Denise Zaru (University of Lausanne) Dominican Observance and the Cult of Saints in Sixteenth-Century Venice

COFFEE BREAK

16.30-18.00 SESSION 10 (Late Medieval Reforms in Central-East Europe I) Reima Välimäki (University of Turku – Centre for Medieval and Early Modern Studies) Quia Waldenses non laudant Beatam Mariam: Polemics Against Waldensians and the Cult of Virgin Mary in Southern Germany and Bohemia (1390-1410) Emőke Nagy (Eötvös Loránd University, Budapest – Babeş-Bolyai University, Cluj- Napoca) Controversal Aspects of St Anne's Cult at the Dawn of the Reformation Piotr Kołpak (Jagiellonian University, Kraków) Patron Saints of the Polish Kingdom in the Polish Church Reforms and Activities in the Fifteenth Century

COFFEE BREAK

18.30-19.30

SESSION 11 (Late Medieval Reforms in Central-East Europe II) Petr Jokeš (Jagiellonian University, Kraków) Cults of Saints in the Czech Lands on the Eve of Hussite Revolution (An Example of Patron Saints in the Southern Part of the Diocese of Olomouc)

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Sigita Maslauskaitė-Mažylienė (Church Heritage Museum, Vilnius) Catholic Church Reformation and the Cult of St Casimir

Saturday, 20 September

9.00-10.30 SESSION 12 (Models of Personal Reform) Mathilde van Dijk (Rijksuniversiteit Groningen) The Essence of Imitation: Saints and Self-Reform in the Late Medieval Low Countries Dubravka Dulibić-Paljar (University of Pula „Juraj Dobrila‟) Virginity Discourse and Female Asceticism in Marulić's Institucija and Evanđelistar Meri Heinonen (University of Turku - Centre for Medieval and Early Modern Studies) St Birgitta of Sweden and the Reform of Dominican Nuns in Teutonia

COFFEE BREAK

11.00-12.30 SESSION 13 (Lutheran Reformation and the Cult of Saints) Katherine A. Krick (Durham University) England‟s Destruction of Their Saints Ellie Pridgeon (University of Leicester) St Christopher Wall Painting: The Reformation and the Destruction of Imagery in England and Wales Maria Crăciun (Babeş-Bolyai University, Cluj-Napoca) Saints in the Church and in the Prayers of Mankind: Attitudes Towards „God‟s Creatures” in Early Modern Transylvania

BREAK

12.45-14.15 SESSION 14 (Tridentine Impact on the Cult of the Saints) Ivan Missoni (University of Zagreb) The Impact of the Tridentine Reform on the Performance of Croatian Passion Plays Teodora Shek Brnardić (Croatian Institute of History, Zagreb)

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St Francis Xavier (1506-1552), Apostle of India and Japan, and the Construction of Sanctity in the Post-Tridentine Period

Robert Holjevac (Croatian Institute of History, Zagreb) Three Martyrs from Košice in the Light of the Catholic-Protestant Interreligious Clashes and the Thirty Years' War

LUNCH BREAK

15.30-18.00 Zadar city walk (Episcopal complex, Museum of Sacral Art)

18.00-19.00 Main Hall FINAL DISCUSSION

Wine reception

Sunday, 21 October Excursion (TBA)

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Abstracts

Rachel S. Anderson (Grand Valley State University, Allendale) [email protected]

“We have departed a little from the path:” Narrative Digressions as Rhetorical Strategy in Byrhtferth of Ramsey’s Vita Oswaldi

The tenth century Benedictine Reform of Anglo-Saxon England was led by a powerful trio of bishops who all became elevated to sanctity as a direct result of their reformist work. Of these three reformers, namely St Dunstan of Glastonbury (later Archbishop of Canterbury), St Æthelwold of Abingdon and St Oswald of Ramsey (later Archbishop of York), the political and economic context of Bishop Oswald‟s efforts have been largely overlooked by scholars. This paper will examine the textual hagiographic genesis of Oswald‟s sanctity, namely the Vita Oswaldi by the Ramsey monk Byrhtferth, as a way of contextualizing Oswald‟s reputation as a reforming bishop. Of particular interest is neither Oswald‟s virtues nor the miracles confirming his sanctity. Rather, Byrhtferth is not simply writing about Oswald. In elaborate narrative digressions he promotes the sanctity of other contemporary figures, such as Oswald‟s predecessor as Archbishop of York, his uncle Oda, and the young King Edward, martyred in 978, as well as provides frequent descriptions of royal pomp and ceremony at King Edgar‟s court. This paper, which builds off my previous work showing Byrhtferth‟s use of the St Kenelm of Winchcombe legend to fashion St Edward‟s narrative of sanctity, will continue this examination by looking at the Vita Oswaldi as a whole. I will show how his elaborate narrative digressions disclose an ambitious scheme to establish an ideology of sanctity that connects the tenets of the Benedictine reform to the economic interests of both his East Anglian benefactors and the royal court. This complex reading of Byrhtferth‟s hagiographic project thus further explores the religious, political and economic dimensions of his rhetorical framework.

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Diana Atanassova (Sofia University 'St. Kliment Ohridski') [email protected]

Menologia, Typica, and Hagiographic Canon in the South Slavic Literary Tradition

The most wide-spread collections with hagiographic text in the South Slavic milieu were menologia (traditionally called in Slavic scholarship “četi-minei”, i.e. “monthly reading”). They consisted of saint‟s lives and eulogies, arranged in calendar order. Not being liturgical books per se, menologia nevertheless were used in the everyday life and rituals of the monastic community, related to liturgy. They were comprised of texts for the so-called community reading, happening at the Orthros/ morning service (liturgical) and in dining rooms (non-liturgical) – both were practices regulated and normalised by the monastic orders (typica). Thus we may call this reading institutionalised, mainly because it was a medieval practice directed by monastic orders. My study is built on the hypothesis that the inclusion or the exclusion of a particular text in the South Slavic menologia (“četi-minei”) and the subsequent consolidation or decline of the respective saint‟s veneration depended on the typica‟s prescriptions. In the XII-th century the changes in the Byzantine society brought about church reform, part of which was the Jerusalem typicon. In the XIV-th century the Jerusalem typicon became the primary regulative document in the South Slavic context. Thus the main objective of my study will be to explore the correlation between the contents of the so-called old “četi-minei” (translations form the X-th century, but preserved in copies from the XIV-th century onward) and the new ones, translated in accordance with the newly introduced regulations, on the one hand, and the reading prescriptions coming from the typica in use, on the other. I suggest that the normative nature of the typicon was a major factor in the formation of a body of texts, which were a kind of hagiographic canon, wide-spread in the South Slavic tradition for long period of time.

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Renate Blumenfeld-Kosinski (University of Pittsburgh) [email protected]

Sainte Colette de Corbie (1381-1447): Zealous Reformer, Belated Saint

Although Sainte Colette was one of the most zealous reformers of the Franciscan Order and was considered by many to be a holy woman during her lifetime she was not canonized until 1807. While historical and political events played a role in this 360-year delay, there were also problematic elements in Colette‟s career that influenced her afterlife, the development of her cult, and the efforts that were made over centuries to canonize her. In this brief paper I examine several of these elements:  Colette‟s authorizing vision in which Saint Francis, dragging her into the celestial court, commanded her to reform the Franciscan Order. There are interesting differences between the versions recounted by her biographers Pierre de Vaux and Sister Perrine. I also analyze views of this vision in later canonization inquests.  Obstacles to Colette‟s reforming mission: local/urban (for example in Dôle); male resistance to a female reformer; accusations of sorcery in the context of 15th-c. developments in this area; her involvement with the problematic pope Benedict XIII during the Great Schism of the Western Church.  The different stages of the canonization proceedings (including the famous letter by the English king Henry VIII in 1513): to which extent did her identity as a reformer hinder or promote these proceedings? Finally I look at the 1807 bull of canonization in order to identify the elements that emphasize – or downplay -- the relationship between sanctity and reform.

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Daniel Bornstein (Washington University, St. Louis) [email protected]

Saints of the Observant Reform (keynote lecture)

The Renaissance was not a great age of holiness. In the 140 years between the opening of the Great Schism in 1378 and the beginning of Luther‟s Reformation in 1517, only a handful of saints were created. Among that select few, as historians have often noted, those linked with the Observant reform stand out both for their number and their quality: one thinks immediately of Catherine of Siena and Antoninus of Florence among the Dominicans, and Bernardino of Siena among the Franciscans. This talk invites further reflection on the relationship between sanctity and the Observance by widening the focus of attention to include the considerably larger group of men and women who were closely connected with the Observant reforms and celebrated for their holiness both during their lifetimes and immediately after their deaths, yet never received official recognition as saints or only did so after the passage of several centuries, in a very different religious and political climate.

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Edina Bozoky (University of Poitiers - Centre d‟Etudes supérieures de civilisation médiévale) [email protected]

Cult of Saints and Relics in the Reformist Actions of Pope Leo IX

The pre-Gregorian pope Leo IX (1002-1054: pope 1049-1054), previously bishop of Toul (1026-1049), undertook important reforms of monasteries and of the secular Church. His hagiographical life, written by pseudo-Wibert and others, underlines his close relationship with the saints. While travelling for the reform‟s causes in Germany and France, he dedicated a great number of churches and altars (about thirty, including Metz, Besançon, Andlau and other churches in Alsace, Reichenau, Hesse, and Donauwörth) and translated and distributed saints‟ relics, including Remy, bishop of Reims; Gerard, bishop of Toul; Wolfgang, bishop of Regensburg; and Richarde of Andlau. The aim of this paper is to examine firstly the role of saints‟ visions and miracles in the Life of Leo IX; secondly, the part of his interventions in the cult of saints and relics to strengthen his reformist politics; and, thirdly, the meaning of his own miracles.

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Nancy Caciola (University of California, San Diego) [email protected]

Magic, Miracles, Medicine, and Mummies: The Reservation of Postmortem Power to the Holy Dead

The Little List of Superstitions and Pagan Customs complains, “the people pretend that the dead of any kind are saints.” This eighth-century text provides an excellent point of entry into an issue of continuing contestation until the end of the Middle Ages: What is the difference between the bodies of the ordinary and the saintly dead? The Church struggled to reserve postmortem power exclusively for the saints, but in fact the holy dead represented only one kind of powerful cadaver. Side by side with devotion to the saints lay a broader set of presuppositions about the potential power and lingering vitality of other kinds of corpses – most particularly the bodies of those who died before their time. In the context of the Saxon missions it seems likely that the author of the Indiculus had in mind the widespread Northern European belief that the dead lived on as corporeal revenants. Those who perished prematurely often were thought to remain conscious and active afterwards; the task for Christian teachers was to instill the idea that only the saints possessed any postmortem consciousness and power. In a somewhat different vein, the uses of preserved body parts for either magic or miracle represents another area of cultural contestation around the powers of the dead. On the one hand, the Church successfully fostered the cult of saints‟ relics, which was experienced by the ordinary faithful primarily as a source of personal healing. Yet other curative customs involved recourse to bodies of a different sort. The prescription of ground mummy in various healing compounds and medicaments represents such an alternate usage of preserved bodies for healing. And, in the proscribed world of magical grimoires, the hands of executed criminals were said to possess special powers that could be harnessed by the savvy necromancer. Many bodies could be perceived as powerful. Thus, one ongoing project in the history of Christian acculturations and reform movements in the Middle Ages was to set apart saints from other kinds of dead folk. Yet the power of the prematurely dead continued to exert a fascination in various corners of medieval culture.

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Donal Cooper (University of Cambridge) [email protected]

San Bernardino alter Franciscus: Reform and Retrospection in Fifteenth- Century Franciscan Art

In terms of iconography, the cult of San Bernardino of Siena was one of the most dynamic and successful in fifteenth-century Italy, and played a key role in forging a distinctive artistic identity for the burgeoning Franciscan Observant movement. Recent scholarship has emphasized the innovative aspects of Bernardino‟s cult, with particular concern given to the portrait-like qualities of his images. In this sense Bernardino‟s cult is often seen to possess a certain degree of modernity in step with broader developments in contemporary painting (realism, an emphasis on the individual). The conservative elements of Bernardino‟s iconography have received less attention but were, I will argue, just as significant in the visual promulgation of his cult. In particular, the Observants sought to cast Bernardino as a new Saint Francis, appropriating a number of long-standing attributes from the Order‟s founder. This paper examines Bernardino‟s visual cult in Quattrocento Italy, and compares a number of Bernardino‟s iconographic attributes with earlier imagery of Saint Francis. Parallels links are explored between Franciscan texts on San Bernardino and established traditions of Franciscan hagiography. The resulting balance between old and new is set against a wider tension between innovation and reaction in the art and architecture of the Observant reform, as the new movement sought to present its prodigious growth as a return to the Order‟s thirteenth-century origins.

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Maria Crăciun (Babeş-Bolyai University, Cluj-Napoca) [email protected]

Saints in the Church and in the Prayers of Mankind: Attitudes Towards “God’s Creatures” in Early Modern Transylvania

Starting from an analysis of the information provided by church orders, where saints are mentioned as “creatures,” as opposed to Jesus who is both Godly and sole saviour of mankind, this paper wishes to explore the veneration of saints in the Lutheran community of early modern Transylvania. If one considers the issue of the cult of saints after the Saxon community adopted the Reformation, one is slightly confused by the apparent contradiction between the guidelines provided by church orders, the decrees of the synods of the Lutheran church and visitation records, on the one hand, and the presence of saints in the decoration of the altars in Lutheran churches, on the other. While the decisions of the clergy are clear in their wish to eliminate the veneration of saints from Lutheran worship, images of saints continue to appear on old as well as new furnishings within the church. A closer look at the visual evidence may serve to refine this view and suggest that the veneration of saints was discouraged not only by ecclesiastical prescriptions but also by visual means, by removing their images from the ecclesiastical space. In this sense a comparison between images of saints on medieval furnishings, particularly altarpieces, with depictions of saints on so-called new furnishings, produced after the reformation of the Saxon community, could lead to a better understanding of the place of saints in Protestant worship. It can also help one define a specific Lutheran Pantheon and delve into the motives for retaining some saints while expelling others. Finally, the paper will tentatively address the issue of devotion to saints and its longevity in a Lutheran context.

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Leigh Ann Craig (Virginia Commonwealth University, Richmond) [email protected]

In Signum Exitus: Discernment of Spirit in Fifteenth-Century Saintly Exorcisms

The “long fifteenth century” (c. 1380 to c. 1520) witnessed no single Christian reform, but rather a far-ranging and complex conversation about paths towards Christian reform both institutional and personal, including the Observant monastic reforms, the Conciliarist movement, and the development of and responses to several forms of lay-led and quasi-heretical Christian devotion. This paper will trace the effects of one such reformist impulse – the movement towards clerical discernment of spirit – as it played out in devotion to the cult of the saints. Leading theologians such as Jean Gerson (1363-1429) argued that the difficult and theologically- laden work of discerning the source of visions should be a matter for ordained clergy alone; simultaneously, manuals of exorcism which reserved the role of discerner of spirits and of exorcist to ordained clergy alone were circulated widely. Even so, nonclerical exorcisms continued to be carried out via lay- led appeals to the intercesson of saints. The tensions between lay veneration of the saints and the fresh emphasis on clerical authority in discernment can be seen in an increasing complexity of fifteenth century miracles of saintly exorcism. In order to justify these nonclerical and lay-led exorcism rituals, the miracles record a process of discernment – that is, an initial diagnosis of an indwelling possession – which becomes more skeptical, more detailed, and more concretely physical, mirroring the discernments of exorcism manuals. Miracle stories also begin to incorporate subtle gradations of demonic attack, so that the discernment of demonic possession becomes less a question of “yes” or “no” and more a question of “to what degree and in what capacity?” Finally, miracle stories also placed fresh emphasis on direct interaction with the saint-exorcist, a notable exception in a period when the ritual focus on relics and shrines was fading from narratives describing other kinds of miraculous cures.

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Kateřina Čadková (Institute of Historical Sciences, University of Pardubice) [email protected]

The Role of St Catherine of Siena in Dominican Reform Practice: Some Historical Reviews

The paper will be based on my research for my doctoral thesis (defended at the end of 2011). The sanctity of Catherine of Siena shall be discussed, especialy the construction of her sainthood in the few decades after her death (1380-1417). Firstly, I would like to evaluate how much that process was possibly influenced by the flowering of observance, and what kind of role Catherine could possibly play in the support of the idea of reform. The apt features of her model of sainthood that correspond with the ideal of an observant saint will be researched and compared with other (better?) candidates for sanctity, her contemporaries. The personal interest and motivation of her hagiographers (expressed or non-expressed) that could lead Catherine‟s model to being emulated will be discussed. Secondly, the question of synchronicity between the beginning of the reform period and the official recognition of the Dominican third order (1405) should come into question. Inspired by the study of Chiara Mercuri on the Franciscan order (“Santita e propaganda”, 1999) I will examine how Catherine‟s Dominican hagiographers are connected with both streams, and how these connections influence the construction of Catherine‟s sanctity. This examination should shed particular light on the texts of Tommaso d´Antonio da Siena and his contemporaries.

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Mathilde van Dijk (Rijksuniversiteit Groningen) [email protected]

The Essence of Imitation: Saints and Self-Reform in the Late Medieval Low Countries

This paper discusses the appropriation of Early Church saints in the Late Middle Ages, particularly in reformist circles in the Low Countries. In addition to Christ himself, reformers such as the adherents of the devotio moderna and the Carthusians put these forward as the models for the truly pious, i.e. the people who wanted to regain the original perfection of humankind before the Fall. In the Low Countries, reformist activity by Carthusians and Modern Devout led to an unprecedented growth of new versions of the lives of Early Church saints such as martyrs, Desert Fathers and figures close to Christ such as Saint Anne. These showed the believers how to imitate Him in a feasible way, adapted to individual possibilities, such as differences in character or between religious and secular lifestyles. Moreover, Early Church saints showed that it could be feasible to imitate Christ in a context very different from His. It did not need to be literal: for instance the Desert Fathers were seen as His best imitators after persecution stopped, however different their lives were from the Saviour‟s. Apparently, they were seen as touching the essence of what being like Christ meant. I shall investigate what Carthusians and Modern Devout defined as being the essence of becoming like Christ. How did they describe traditional saints in such a way that they could function as models for different target groups, such as religious men and women and secular layfolk in the cities? How did they actually practice imitation, as can be gleaned from different sources such as biographies, letters, or treatises?

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Dubravka Dulibić-Paljar (University of Pula 'Juraj Dobrila') [email protected]

Virginity Discourse and Female Asceticism in Marulić's De Institutione and Evangelistarium

Marulić's moral theological work De institutione bene vivendi per exempla sanctorum (1506) is a compilation of holy examples. The majority of Marulić's examples come from two textual sources: New Testament and Old Testament, and medieval hagiography (martyrs, virgin martyrs, desert saints, desert virgins, etc). Martyrs and virgin martyrs are frequently represented. Theological examination interprets Marulić's orientation toward martyrdom as the dominant model of sainthood. A tendency toward ascetic and monastic spirituality may be seen through his personal inclination toward the spiritual movement devotio moderna (of the ascetic Italian type), authentic Franciscan spirituality, and his popular religiousness as a result of his the humanistic theological predilection toward Biblical theology and patristics. Through his instuctions and advice about the instructive ascetic practice of Christian virtue, given through examples of saints' lives and accompanying commentaries, De institutione speaks especially to ascetic female readers (virgins and widows). In this, Marulić's practical moral narrative does not develop a systematic conceptualization of virginty, while in the Evangelistarium (1516), a moral and theological work complementary to the De institutione, virginity is elaborated upon extensively, mostly according to the seventh chapter of 1 Corinthians and Jerome's ascetic exegesis on virginity. Based on this, the intention of this paper is to focus on the discourse of virginity and female asceticism in Marulić's moral and theological works (De institutione i Evangelistarium). Specifically, this paper will examine Marulić's exemplification of the hagiographic legends about virgin martyrs and desert virgins in De institutione. I am especially interested in the manner in which De institutione represents the phenomenon of gender transformation characteristic of these early types of female sanctity.

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Emanuela Elba (University of Bari) [email protected]

Cult of Saints and Images in the Shadow of Rome: Notes on the Iconographic Cycle of the Bronze Door of Monte Sant’Angelo

During the 11th century the sanctuary of St Michael in Monte Sant‟Angelo became one of the most frequented places of worship throughout the Mediterranean. Fundamental to this was the presence of the port of the nearby town of Siponto, which has been considered as one of the main hubs of Mediterranean trade since ancient times. The appointment as Archbishop of Siponto of the Benedectine monk Gerardo, who was very close to Gregory VII, contributed to the dense network of relations between the Apulian diocese and the environments of the Reformation, related both to the Benedictine monks of Monte Cassino and the Church of Rome. Gerardo, directly appointed by the Pope himself, was also designated as papal delegate in Dalmatia; this helped to keep alive the relationship among the papacy, the dioceses and the Benedictine monasteries of the region. We know that he stood out for his interest in art and promoted a number of relevant interventions, probably including the commissioning of the bronze door of the Basilica of Gargano, made in Constantinople following the example of the door that the abbot Desiderius had commissioned for the abbey of Monte Cassino shortly before. The analysis of some of the scenes from the iconographic cycle on the bronze door of Gargano helps underline the profound implications that connected the bishop to reformist ideas, and to confirm his involvement in the design of the door. On the basis of these observations, this paper also aims to validate the thesis according to which the bishop Gerardo was the greatest promoter of reformist ideas over the Adriatic sea, thanks to the support of the Benedictine monks and their culture, in particular the written one.

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Sara E. Ellis Nilsson (University of Gothenburg) [email protected]

Responding to Reform: The Creation and Modification of Regional Saints in Scandinavia

If not daily fare for the medieval Christian Church, calls to reform in one way or another were made on a regular basis. This spirit of diversity was brought to Scandinavia during the Christianization. In fact, the establishment of ecclesiastical institutions in Scandinavia took place during a time of popes, anti-popes, conflict and church reform in the eleventh and twelfth centuries. Despite reforms which granted the papacy more power, popes did not initially claim an exclusive right to the canonization of saints. However, by the late-twelfth century and Augustine III‟s pontificate, the papal strategy in expanding its authority also encompassed canonizations, seeking to make them an exclusive papal privilege. Finally, in 1234, the Decretals of Gregory IX stated that the right of canonization was reserved for the pope, anchored in canon law. How was this progression of reform reflected in the cults of new saints in Scandinavia? When did the Scandinavian bishoprics adhere to the new procedures and why were there discrepancies? In order to illuminate the situation in Scandinavia, this paper will compare several native saints whose cults emerged from the late-eleventh to thirteenth centuries in Denmark and Sweden. These include Knud the Holy, Theodgarus, Erik of Sweden, Sigfrid and Elin of Skövde. The intricacies and discrepancies in seeking papal approval for these saints in the twelfth and thirteenth centuries will be considered. Moreover, a discussion of the apparent lack of early interest in the Swedish dioceses in seeking papal approval of new cults will be presented in relation to assumptions of the opposite in Denmark, as well as to the early-thirteenth century reform. Finally, the situation in about 1300, in which these saints were modified and shaped into objects of papal approval through the composition or modification of their offices will be examined.

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Igor S. Filippov (Moscow State University) [email protected]

French Saints of the Eleventh Century Never Officially Recognized by Rome

It is a well-known fact that on the eve of and during the Gregorian Reform a considerable number of high-positioned clerics regarded as saints by their communities were not officially canonized by Rome despite the impressive efforts of these communities and their lay entourages. In some cases we have at our disposal important proofs of these efforts: Vitae, chronicles, letters, hymns, etc. In trying to understand why certain clerics were canonized whereas others were denied this honor we are usually faced with two mutually exclusive explanations: 1) true saints should be distinguished from venerable people who were not really saints; 2) canonization depended on the ability of particular religious communities and their secular supporters to argue their cause at the Saint See and was therefore the result of political pressure and intrigue. The comparison of particular cases when canonization was granted or denied proves that the conformity of a candidate to established criteria of sanctity was not necessarily the crucial issue and nor did political intrigue play a decisive role. Often enough one is inclined to think that the key to the riddle should be sought in the different cultural perceptions of sanctity common to different religious communities and national or regional ecclesiastical milieus. Studying the Lives of several 11th century Gallic saints, notably those of Abbo of Fleury, Fulcran of Lodeve, Guillaume of Volpiano, and Ysarn of Marseille, we clearly see how the model of sanctity which they exhibited was different from the model of sanctity promulgated by the Gregorian papacy. The image of a learned abbot or bishop, a good preceptor for his monks or clerics, of a good councilor to members of regional secular elite, of someone who lived an honorable and pious life and had undisputable merits in the eyes of the Church – while being a great lord, reflected the idea of sanctity which crystallized during the previous century dominated by the phenomenon of Cluny. But times changed; the centre of the Reform moved to Rome where, as in most of Italy, the perception of sanctity was quite different and which was now seriously influenced by German attitudes. The emphasis was increasingly placed on the spirituality of the saint, on his militantism for the glory of the Church which quite often pushed him into open conflict with secular power due to the miracles he performed, especially after his death. The Gallic clergy accepted this model rather quickly but problems were inevitable.

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Meri Heinonen (University of Turku - Centre for Medieval and Early Modern Studies) [email protected]

St Birgitta of Sweden and the Reform of Dominican Nuns in Teutonia

St Birgitta of Sweden (1303-1373) had been canonized already in 1391, but the canonization was confirmed in 1415 and 1419; furthermore, her Revelations were still debated in the Council of Basel and found to be orthodox in 1436. Birgitta‟s fame spread rapidly through Europe after her death, but she was a controversial saint. Not everybody accepted her Revelations. Also her Rule for the Ordo Sancti Salvatoris was rather original: one of its central goals was to guarantee proper pastoral care for the nuns of the order. However, when the Dominicans of Teutonia founded their first reformed convent for the Dominican nuns in 1397 in Schönensteinbach, it was dedicated to St Birgitta. According to Johannes Meyer, the name was given by the pope Boniface IX who had also canonized Birgitta. The interest in Birgitta within the Dominican reform movement was though not only accidental. In addition to Schönensteinbach, e.g. the convent of St Katharina in Nuremberg owned “Leben und Wunderwerke St. Birgitten”. Furthermore, Werner Williams-Krapp has suggested that the anonymous “Sendbrief zur wahren Heiligkeit Birgittas von Schweden” might have been written by a Dominican friar from Nuremberg. In my paper, I will discuss the meaning of St Birgitta for the reformed Dominican nuns of Teutonia by looking not only at the manuscript distribution but also at the content of texts that discussed Birgitta. What kind of model might Birgitta have been for the reformed nuns and why also did Dominican friars want to use her as an example for nuns under their guidance?

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Lauri Hirvonen (University of Helsinki) [email protected]

The Cult of St Erik of Sweden and Elaboration of the Cult by the Archbishopric of Uppsala During the Late Thirteenth Century

I will discuss in my paper the formation of the cult of Saint Erik of Sweden in the latter part of the thirteenth century. St Erik was a Swedish king who was murdered at Uppsala around 1160. He had attained the status of a saint by the start of the thirteenth century. His cult remained a very local phenomenon until the second half of the thirteenth century when the archdiocese of Uppsala started to promote the cult. A rhymed office for St Erik was composed under Dominican influence and his miracles were collected under strong aristocratic influence. The cult spread to other Swedish dioceses very quickly after the completion of the office judging by palaeographic evidence supplied by thirteenth century breviaries and antiphonals. The writing of the office and miracle collection coincides with the formation of distinct Swedish diocesan liturgies, an influx of Dominican ideas, a drastic reduction of feasts of saints, often of English origin, and the promulgation of cults of local Swedish saints within the church province of Uppsala during the last third of the thirteenth century and early fourteenth century. The liturgy of the Danish archbishopric of Lund had been very visible in liturgies of Swedish dioceses but its importance diminished during the latter thirteenth century. My paper will show how the elaboration of the cult of Saint Erik relates to this reformation of diocesan liturgies in Sweden, or what could be called the birth of Swedish liturgies and what kind of ecclesiastic, mendicant, and lay influence contributed to the process. As such, my paper will contribute to the discussion of the importance of mendicants in liturgy during the High Middle Ages and supply an example of how the cult of a saint was used to strengthen local diocesan identity.

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Robert Holjevac (Croatian Institute of History, Zagreb) [email protected]

Three Martyrs from Košice in the Light of the Catholic-Protestant Interreligious Clashes and the Thirty Years' War

In my approach I would like to present three Catholic priests and martyrs from the first quarter of the the 17th century, as well as examine the conditions in which they lived their lives. These three Catholic priests, Marko Križevčanin, Stjepan Pongrac, and Melkior Grodecki, were of different nationalities. Thus I would like to stress the unity of the church in contrast to the disunity of the European continent during the begining of The Thirty Years' War. This disunity of Europe was caused by the disunity of Christianity. The causes and the roots of the poor political and religious conditions went deep into the 15th century, so therefore I will observe the period before the Reformation. So I want to take a short look at the period of the 15th and the 16th century. When “Reformatio et capite et in membris” of the Catholic church failed in the 15th century, the 16th century brought the Reformation with all its consequences. One such consequence, in the 16th and the 17th century, concerned the Catholic cult of the saints and their veneration. As a part of the introduction to our three Catholic martys I'd like to talk about the idea of worshipping saints from one of the texts of Marco Antonius de Dominis. He lived at the same time as our three martyrs and thus it could be very interesting to compare all of them.

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Ortwin Huysmans (Catholic University of Louvain) [email protected]

Strategic Translations and Territorial Expansion in Late Tenth-Century Reims: The Reforms of Archbishop Adalbero of Reims (969-989)

Monastic reform in tenth and early eleventh century West-Francia and Lotharingia served the interests of the leading aristocratic families in many ways. First, the more strict application of the Rule of St-Benedict was believed to significantly increase the efficacy of the monks‟ prayers. Secondly, the reform of a religious house bolstered the spiritual prestige of its secular or ecclesiastic instigator. More importantly, however, these reforms often went hand in hand with territorial expansion or the consolidation of earlier conquests. In a region subjected to unceasing aristocratic competition, foundations or takeovers of strategically positioned abbeys were common methods to secure a family‟s continuous hold on certain localities. Therefore, lay and episcopal interventions in the internal affairs of monasteries somehow had to be legitimized, preferably with religious arguments. The cult of saints perfectly addressed this need. The proliferation of hagiographic literature (miracula, inventiones and translationes) in tenth century Champagne and Lotharingia should also be seen at the backdrop th the many monastic reforms in the region. In this paper, I want to discuss the case of Archbishop Adalbero of Reims. Originating from an illustrious and upwardly mobile family in Ardenne, he struggled to combine his pastoral and familial duties during his twenty year episcopacy. Research on the region‟s topography and political constellation however, revealed that his monastic reforms coincided with the territorial strategies of his brother, Count Godfrey of Verdun (d. 1002). These reforms were accompanied by the translation of relics and often by the miraculous intercession of saints. Therefore, I will investigate the motives behind Adalbero‟s translation of relics. These could include the justification of his own interventions or the defamation of a territorial rival, who had allegedly fallen out of the saint‟s grace. In addition, I will examine how medieval authors covered up expansive strategies behind reform by integrating hagiographical elements in their accounts.

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Teemu Immonen (University of Turku - Centre for Medieval and Early Modern Studies) [email protected]

St Aemilian's Enigma: The Ties between Monte Cassino and San Millán de la Cogolla in the Late 11th Century

In the archives of Monte Cassino, there is a manuscript containing the Life of an Iberic hermit saint Aemilian written by Bishop Braulion of Zaragoza (d. 631). The body of the saint was buried in the monastery of San Millán de la Cogolla, a very important pilgrimage site in the County of Barcelona. Though the cult of St Aemilian was popular in Spain, his Life in the Cassinese manuscript is the only known version of this text outside the Iberian Peninsula. The manuscript was probably copied at San Liberatore a Maiella, a Cassinese dependency in Abruzzo, in the eleventh century. In my paper, I ask how the Life of St Aemilian ended up in a Cassinese monastery and what the copying of the text reveals about the relationship between Monte Cassino and San Millán de la Cogolla.

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Petr Jokeš (Jagiellonian University, Kraków) [email protected]

Cults of Saints in the Czech Lands on the Eve of Hussite Revolution (An Example of Patron Saints in the Southern Part of the Diocese of Olomouc)

The question of the origins of the Hussite revolution is one of the most important problems in the field of Czech late medieval history. Factors such as the difficult economic and social situation at the end of XIV and beginning of XV century, the unfortunate governance of King Wenceslas IV, the black death (this epidemic peaked in the Czech kingdom later than in most European countries), etc. are often discussed. Changes to the intellectual, spiritual, and religious situation that happened in Czech society during the second half of XIV century are also very relevant. These changes were often related to the activities of King and Emperor Charles IV, such as the foundation of Prague University, making Prague and the Czech kingdom the centre of the Holy Roman Empire or – concerning spiritual and religious life – Charles‟s passion for collecting relics, his introduction of new cults (e. g. St Sigismund) and generally privileging the Catholic Church. This paper addresses a disbursement of around 450 parochial churches and local chapels located in the southern part of the medieval diocese of Olomouc (in Moravia, bordering with Bohemia, Austria and Hungary) and focuses on the following questions: Were the changes of pre-Hussite time reflected on the field of patron saints (new cults, changes of intensity of existing cults)? If they were, does it show major religious sensitivities or an existence of some other specific phenomena in the Czech kingdom before the revolution? Finally, what was the situation in the Czech kingdom in comparison to the situation in other European countries?

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Andra Jugănaru (Central European University, Budapest) [email protected]

Family Saints and Monastic Reform: The Cult of the “Kindred Martyrs” in Basil of Caesarea and Gregory of Nyssa

In the mid 340s, Basil the Elder‟s widow, Emmelia, and her children, Macrina the Younger, Gregory of Nyssa, Basil of Caesarea, and Peter of Sebasteia, began to transform their pious household in Annisa into a “family” double monastery. This house-monastery, obviously, lacked holy relics. By 350, however, Emmelia had obtained precious remains: the ashes of the relics of the Forty Martyrs of Sebasteia. More than a bunch of unknown heroes of the faith, these martyrs were very close to the entire family who all practiced a strong spiritual veneration of them. Emmelia created a martyrion on her family estate with the relics of her husband and of several ancestors: her forefather, who died as a martyr probably during the persecutions of Decius, and her mother-in-law, Macrina the Elder, who endured persecutions during the rule of Maximinus Daia. Later on, Emmelia and Macrina the Younger were buried in the same place. Thus, the family mausoleum and the shrine of the Forty Martyrs was the same. Meanwhile, both Basil of Caesarea and Gregory of Nyssa referred to the Forty Martyrs in various letters, homilies, and sermons. In the first written “monastic reform” of Cappadocia, the Asketikon, Basil also mentioned the martyrs of Sebasteia. Following the new paradigms of the work of Kim Bowes, the main question with regards to the cult of the Forty Martyrs buried in the Annisa martyrion is the extent to which their cult was public or private. How did the cult of the martyrs evolve in Cappadocia, in line with the transformations of Emmelia‟s pious household? What role did her family martyrs have in this evolution? On the other hand, how did Basil and Gregory use this cult in their spiritual guidance of the Cappadocian ascetics? As a consequence, how did Near-Eastern monasteries approach the cult of the martyrs? These are the main questions that this paper seeks to answer, by analyzing several works of Basil and Gregory, from the different stages of the Asketikon, to letters, homilies on the Forty Martyrs, and The Life of Saint Macrina.

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Sari Katajala-Peltomaa (University of Tampere) [email protected]

Devotion and Intimacy in the Nordic Canonization Processes on the Eve of Reformation

Affective elements are seen as typical of late medieval religiosity; personal commitment, compassion to Christ‟s passion, and emotions are features that ascribe not only religious but also lay devotional practices. This is evident, for example, in the invocations recorded in canonization processes of later Middle Ages, particularly in southern Europe; the laity‟s depositions emphasize personal ties to the intercessor and emotional devotion. In the current scholarship, the importance of inner religiosity and personal commitment are seen as intrinsic to the new religious movements of the late Middle Ages, like devotio moderna, which, in turn, is traditionally seen as contributing to the reformation ideas in Northern Europe. On the other hand, active regional cults of saints and the ritual practices inherent to them are often linked to the successful resistance of the Protestant Reformation. This paper seeks to explore the laity‟s interaction with the particularly personal and emotional commitment to saints in Northern Europe at the eve of the Reformation. What kind of affective elements, personal commitment and even intimacy with a heavenly intercessor can be found in Northern material? Evidence from Northern canonization processes (AD 1373-1484) are compared to the southern cases and findings are reflected against the instructive material from the Reformation era, specifically from the 15th and 16th centuries. My hypothesis, based on my earlier research, is that elements of affective religiosity and individual relationship, even intimacy with the heavenly patron, which are typical in southern parts of Europe, are largely missing in earlier Scandinavian processes but gradually emerge in the later ones. These practices were met with ridicule by the Lutheran clergy, but, nonetheless, some of them continued for centuries.

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Gábor Klaniczay (Central European University, Budapest) [email protected]

Franciscan and Dominican Observant Reform Movements and the Cult of the Saints

Papal canonization activity, and with it papal promotion of the cult of saints, was seriously slowed by the Great Schism; it did not regain its vigor during the two great councils of Constance and Basel, either. Renewal came only in the 1440s and 1450s, and the canonization of two important saints of the Observance, Bernardino of Siena (1450) and Vincent Ferrer (1455), had an important role in this new vigor. Starting from this observation, this paper would like to present an overview of three aspects of how Franciscan and Dominican adherents related to the cult of saints (in general or of their own saints, in particular). I will first consider the vicissitudes of the long canonization campaign of Catherine of Siena (its relation to Dominican observance, the activities of Raymond of Capua and Tommaso Caffarini in this respect, and then the late fifteenth-century debates on the representation of the stigmata of Catherine, and the group of “Savonarola‟s women” striving for its recognition). Second, I will consider the activities of Bernardino and John of Capistran in connection with the cult of saints, namely their use of the image of St Francis, and subsequently, by Capistran, the successful promotion of the cult of Bernardino. I will also pay attention to their more rationalistic approach to miracles, stigmata, and the supernatural and their focus on the pedagogy of sainthood. Finally, I will attempt an overview of how the Franciscan and the Dominican Observants (up to Bernardino of Feltre and Girolamo Savonarola) developed a new strategy of converting the laity by moral teaching, their influence upon urban legislation, and I will inquire as to what new roles were assigned by them to the cult of saints (including newly emerging related cults, such as that of Saint Anne).

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Piotr Kołpak (Jagiellonian University, Kraków) [email protected]

Patron Saints of the Polish Kingdom in the Polish Church Reforms and Activities in the Fifteenth Century

In the reign of the first Jagiellonians, the Church in the Polish lands faced new problems resulting from the arrival of the new dynasty and the expansion of the country with vast Lithuanian lands. Firstly, the Church had to deal with the new rulers, then Christianize the last great pagan country (Lithuania), and finally, solve the problem of the penetration of the Czech Hussite movement into Polish lands. One of the most visible elements of these changes was, of course, the cult of saints, and the most "politically engaged" was the group of patron saints of Polish Kingdom. The cult of four medieval patron saints of the Kingdom of Poland (Saints Adalbert, Stanislaus, Wenceslaus and Florianus) was initiated at the turn of the 14th and 15th centuries. Although there are indications that some of these saints were already worshiped as patrons of the state, the synodal statues of the Krakow‟s diocese (1436) stress their importance and prestige and the commemoration of St Florianus was raised to one that “other patron saints of the Kingdom, i.e. martyrs Adalbert, Stanislaus and Wenceslaus” held. Despite the fact that it only concerned Krakow‟s diocese, it undeniably reflected broader tendencies related to the propagation of the cult of patron saints, whose programme was formulated in the 15th century in the milieu of Krakow‟s Cathedral. Furthermore, the idea of four patrons pointed to Krakow as the capital of the state in opposition to the older centers of Piast‟s state (Gniezno and Poznan). Christianization of Lithuania needed a patron saint. Jagiello used St Stanislaw‟s name as the patrocinium of Vilnius Cathedral. From the chronicles of Jan Dlugosz we also know that the name of this particular saint was one of the most popular names among newly-baptized Lithuanians. Another example of the cult of patron saints of the Polish Kingdom was their struggle with the Czech Hussite movement. Emphasizing the role of St Wenceslaus, Bishop of Krakow Zbigniew Oleśnicki could claim to be the defender of threatened Czech saints. What is especially interesting is the Tractatus contra Quattuor articulos Hussitarum which was preserved in the codex from the Jagiellonian Library (ms 1217), in which the patron saints of the Polish Kingdom have taken an important place.

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Katherine A. Krick (Durham University) [email protected]

England’s Destruction of Their Saints

In September 1538, the complex relationship between medieval English people and the saints of the Catholic Church changed permanently. At that time, Henry VIII decreed that Thomas Becket was to be erased from the religious life of England. He was no longer to be worshiped as a saint; his relics at Canterbury Cathedral were destroyed; his very name was erased from service books. This paper seeks to investigate the role of saints in the popular religion of the Church in England and how that role was affected by the introduction of reform impulses. In particular, this paper will show how the influence of saints was impacted by the state through the purging of saints from Church calendars. The course of England‟s Reformation was reflected in the service books of the time, particularly in the calendars of books such as Books of Hours and Missals. The most evident change was in the erasure of Becket and, later, the word „Pope‟. However, the relationship between England and the saints was further modified by the state in 1549. The purge of the entire English Church calendar of saints came with the introduction of the Book of Common Prayer, printed in March and decreed for exclusive use by Edward VI in June of that year. For medieval society in England, this purge of the calendar of their saints resulted in a significant change in their religious lives. No longer did they have the comfort and protection of their saints – they were expected to communicate directly with God. The patron saints of their livelihoods and personalities were expunged. And how medieval people kept track of the date was significantly altered. The Reformation in England expelled the saints from the island and resulted in considerable changes to the religious and daily lives of medieval people.

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Christian Krötzl (University of Tampere) [email protected]

Reforming Canonization, Reforming Sainthood? The Papacy and the Shaping of New Rules in the Twelfth and the Thirteenth Centuries

The process of canonization underwent profound changes during the second half of the 12th and throughout the 13th century. A visible outcome was the introduction of the papal prerogative on canonization matters into the collection of Decretales issued by Gregorius IX in 1234. The procedures of truth-finding as well as the typological structure of vita, miracles and miracle collections underwent significant changes. There has been some scholarly debate on the underlying reasons and on the resulting consequences, but the picture is still far from conclusive. What was the interest of the papacy in reforming and modifying the earlier procedures? Was it a conscious move? Was there any real interest, or was it only a way of reacting and adapting to circumstances? The growing weight of the Fama in the legal procedure of canonization was a central feature, which has been noted, but not yet put fully into a wider context. It affected profoundly the ways of collecting evidence and of truth- finding. Was it rather a bureaucratic reform introduced „from above‟, to serve the legal and administrative needs of church and papacy, or could it be related to wider changes in society?

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Sigita Maslauskaitė-Mažylienė (Church Heritage Museum, Vilnius) [email protected]

Catholic Church Reformation and the Cult of St Casimir

The reform of the Catholic Church in the fifteenth century served as one of the most significant factors to advance the cult of Saint Casimir (1458–1484) from the famous Jagiellon (Gediminid) dynasty. On 7 November 1602, Pope Clement VIII announced the brief Quae ad sanctorum, which consisted of the authorization to celebrate the liturgical feast of St Casimir in Poland and Lithuania. The latter event crowned the canonization process of Prince Casimir, which had been developing under complicated historical circumstances during 16th century. It is possible to assert that a new stage of the history of Catholic sainthood, which started with the Council of Trent (1545–1563), sought to demonstrate the vitality of the Catholic Church and its ability to renew itself, as well as to offer new, more relevant models of sainthood to Christians and spiritual leaders. The Catholic Church sought a universal renewal of Catholic life, which required the reformation of not only the church hierarchy, but also of Catholic leaders. As a result, persons of royal origin, raised to the glory of the altar, were mostly seen surrounded by their fruitful deeds and heroic virtues, as it was understood in those times. The changes in Christian life had a great impact on the cult of St Casimir and its artistic expressions. Moreover, the cult of “the patron of the state” and “the provider of families” was zealously promoted by the royal Vasa dynasty, as St Casimir was their relative, intercessor, and bearer of the royal insignia. The glory of his sainthood confirmed that the Jagiellon dynasty had become established among the ranks of the holy rulers of the Christian Europe, and praised the devotion, diligence, and loyalty to the Catholic doctrine of the renewed dynasty of Catholic rulers. The best-known monument dedicated to the patron and endowed by the Vasas, i.e. the royal Chapel of St Casimir in the Vilnius Cathedral, held “the whitest bones, the most precious reliquiae, and the holiest relics” of the saint and the patron of the state. The main themes in the iconographic tradition of St Casimir (e.g. disdain for the world, development of virtues, asceticism, diligence in church ceremonies, acts of love towards one‟s neighbours, loyalty to the Roman Catholic Church, contemplation on the sufferings of Christ, the cult of the Mother of God, and unbloody martyrdom) comprise an integral part of the church art of the Catholic Reformation.

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Ivan Missoni (University of Zagreb) [email protected]

The Impact of the Tridentine Reform on the Performance of Croatian Passion Plays

I would like to propose a paper in which I will ponder the role of late medieval Croatian passion plays as means of strengthening and transmitting Marian piety and adoration among the faithful in light of Tridentine religious reform. Along with versified lamentations, called Planctus Mariae, these plays were performed annually during Holy Week, stirring religious emotions and thus prompting the gathered audience into heartfelt participation in Christ's Passion. Owing to the Church's efforts to entirely renew religious life while offering moralistic and didactic education, accompanied with spiritual nourishment, in the second half of the 16th and early 17th century the Croatian religious drama reached its pinnacle. Their texts flourished, especially on the island of Hvar, where the local bishop, Petar Cedulin, committed to enhancing the literary and cultural edification of his diocese, commissioned a well-known morality play written by Stefano Tucci, ''Christus Iudex'', to be translated from Latin by the native nobleman Juraj Žuvetić, so that it could be performed on stage. It is also perhaps not by chance that the largest and the only cyclic Croatian passion play, ''Muka spasitelja našega'' was created in 1556, thereby chronologically coinciding with the convening of the Council of Trent. Yet, the attitude of the Church toward religious dramas remained largely contentious: as the records indicate, a number of bans were issued prohibiting their performances, apparently out of fear that they evoked laughter and brawling rather than solemn devotion. However, if we delve deeper into these restrictive practices, we discern an attempt of the Church hierarchy to clamp down not only on clerical orders, but also on lay confraternities, perceiving their piety as somewhat reform- like. Was the Church ultimately successful in ousting passion plays from consecrated ground? My research will attempt to answer this question.

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Ana Mišković (University of Zadar) [email protected]

St Donatus and the Impact of the Church Reform in Zadar

St Donatus was the bishop of Zadar at the begining of the 9th century and, according to the chronotaxis of the bishops of Zadar and visual depictions of his image, his episcopate was probably of long standing. For the many goods he provided for the Church of Zadar he became one of the town's patrons and the local saint. He played a significant role in the establishing of peace on Dalmatian territory, since he was, together with the archon Paul, a mediator between the Frankish and the Byzantine rule which both resorted to the Adriatic coast. That is the reason why he visited both one of the residences of the Frankish ruler and also the capital of the Byzantine Empire. At that time, i.e. from the second half of the eighth century as a terminus post quem, a significant liturgical reform was in progress in the territory of Byzantium and it concerned the processional entrance to the sanctuary, i. e. the bringing of the eucharsitic gifts to the altar. The previous function of the sacristy in Constantinople was thus divided in two separate functions, one for the space of prothesis and the other for that of diaconicon, both built at the rear of the church, surrounding the sanctuary. This same building intervention may be seen as well in the episcopal complex in Zadar at the time of St Donatus. The early Christian sacristy which was situated next to the facade of the Zadar cathedral was readjusted into an early medieval cistern, while completely new spaces of smallish pastophoriae were built around the apse with the purpose of incorporating in itself the function of the sacristy. The question arises as to whether the impact of the Byzantine reform St Donatus may have witnessed in Byzantium during his sojourn may be recognized in this renovation of the episcopal complex in Zadar and can we thus reconstruct the elements of the Byzantine rite in the regions subjected to the Roman Church? My reflections on this subject would contribute to our knowledge of the complex situation of the bivalent cultural and liturgical qualities existant in Zadar since early Christian times.

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Emőke Nagy (Eötvös Loránd University, Budapest - Babeş-Bolyai University, Cluj- Napoca) [email protected]

Controversal Aspects of St Anne's Cult at the Dawn of the Reformation

Saint Anne was the subject of a number of debates over the course of the Middle Ages, and she was perceived differently in different places and times. She became an important fertility patron; she even developed into a central figure in the family of Christ. The flourishing period of the Saint's cult, based on the historical evidence, was during the late fifteenth and early sixteenth centuries before the Reformation. Her cult was approved officially only by its introduction into the Roman calendar in 1481 by the Franciscan Pope Sixtus IV. Her cult was the most widespread in German-speaking areas. The cult of Saint Anne had a very special character in the late medieval times. This attribute based on her legend - the so called trinubium legend from the ninth century - underlined the matriarchal figure of Anne as the grandmother of Christ and Christ's cousins, the apostles. How does one of the most well-known legends of Saint Anne, the anonymous observant Franciscan‟s Legenda sanctissime matrone Anne (Leipzig, 1498), reflect this latter aspect of the cult? What are the debated aspects of the cult described by the Franciscan friar? As the legend was widespread in German-speaking areas, we can compare the practical information concerning devotion towards the saint with the devotional images on Saint Anne integrating textual sources (woodcuts). Further, by analysing German humanist Johannes Veghe's sermon on Saint Anne we can examine another point of view on the Saint's cult. The dissemaination of the humanists' writings on Saint Anne contributed enormously to the spread of Anne's late-medieval cult in the view of Angelika Dörfler-Dierken. Yet German scholars have not yet approached the subject by comparing texts and images of the Saint's cult. Therefore an analysis from the point of view of the debated aspects of the cult and its basic motifs, attributes presented in the above- mentioned sources, is more than welcome. Moreover, we can ask what are the signs of the decline of Anne's late- medieval cult? How does Martin Luther's influence impact the cult of the saint? And why were sources related to Saint Anne's cult prohibieted suddenly by the council of Trident? Finally, how did these developments influence the devotion toward the saint in later history?

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Ellie Pridgeon (University of Leicester) [email protected]

St Christopher Wall Painting: The Reformation and the Destruction of Imagery in England and Wales

This paper will examine the destruction of imagery during the Reformation, focusing on the under-researched field of St Christopher wall paintings in English and Welsh churches. His cult, which appeared in England from the mid-thirteenth century, was primarily visual, frequently manifesting itself through the medium of wall painting. This paper will use primary sources such as churchwardens‟ accounts to illustrate how in response to Henry VIII‟s strategic 1547 Injunctions, murals were deliberately destroyed by whitewashing or „blotting out‟ by reformers and parishioners alike. Visual evidence extracted from the current corpus of over 400 extant and lost St Christopher wall paintings demonstrates how alternative types of surface damage such as „scratching‟ were also inflicted. This paper will consider the various functions of St Christopher up to the Reformation (c.1250 to c.1530), and examine how individual viewers may have interacted with his image within the church setting. It is likely that by the fifteenth century, the vast majority of urban and rural churches (as well as some abbeys and cathedrals) would have possessed a mural image of the saint, whose chief function was as a talismanic protector against sudden death, illness and everyday hardship. The critical attitude of writers such as Erasmus towards the cult of St Christopher (which was supressed at the Reformation) will also be assessed, as well as the place of saints in the chronology of church reform.

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Marika Räsänen (University of Turku - Centre for Medieval and Early Modern Studies) [email protected]

Relics and Reform: Early Dominican Reformers Handling St Thomas Aquinas’ Remains

In 1368 Pope Urban V ordered Thomas Aquinas‟ corpse and head to be transported from southern Italy to the Dominican convent of Toulouse, France. On the Dominican side, the organisers of the translation of Thomas‟ relics were Elias Raymondus, the Master of the Order of Preachers, and Stephanus of Cumba, the provincial of the Roman province. Both were eager reformers of the Order. Pope Urban V lent his support to the reform and the reformers. According to Historia translationis corporis s. Thomae, Elias and Stephanus prepared the escort of Thomas‟ remains as the pope had ordered. Another source tells us that the relic escort passed through Orvieto and took the opportunity to visit the local convent. The convent of Orvieto had, at a very early date, largely embraced ideas for reform. Considering the above-mentioned issues, one tends necessarily to make an assumption that the stopover visit was intended to connect Thomas‟ translation to the need for contemporary reform in the convent of Orvieto. In my paper, I will discuss acts of the early Dominican reformers in regard to the issue of the transportation of Thomas‟ remains. A principal question concerns the probable use and significance of the remains as a medium and symbol of reform in the whole Order.

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Sebastián Salvadó (Norwegian University of Science and Technology, Trondheim) [email protected]

The Liturgy of Saints and the Augustinian Reform of the Latin Patriarchate of Jerusalem (1114-1149)

The following study explores the role saints' cults played in the Augustinian reform of the Latin Patriarchate of Jerusalem. In 1114 the Latin Patriarch Arnulf of Chocques managed to push through the reform of the Frankish clergy of the Holy Sepulchre. Scholars such as Bernard Hamilton and Rudolf Hiestand have traditionally discussed the adoption of the Augustinian rule in terms of the Patriarch‟s attempt to control an unruly clergy, often negligent of their ecclesiastical duties. This paper seeks to expand the ramifications of this reform, and draw attention, through an analysis of liturgy, to the role of saints in Jerusalem‟s newly formed Augustinian community. With the Augustinian reform followed a standardization of the liturgical rite of Jerusalem‟s Latin patriarchate. The normalization of the canons‟ daily religious life entailed the careful composition of a devotional milieu reflective of their new spiritual ideals. Through the study of the liturgy in the Jerusalem Sacramentary (Rome, Bib. Angelica, Ms. 477) and the Jerusalem Ordinal (Rome, Bib. Apost. Vat., Ms. Barb. 659), I provide a first glimpse into the role the cult of saints, such as Augustine, Martin, and the newly instituted office of the Patriarchs, played in the reformation movement. The resultant study, focusing on the patriarchate up to the year 1149, suggests how the crafting of Jerusalem‟s carefully curated cult of saints reflects not only Augustinian ideals, but also the broader aspirations related to the Crusader‟s role in the Holy Land.

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Marianne Sághy (Central European University, Budapest) [email protected]

Reforming the Cult of the Saints in the Late Antique Latin West

Forgotten martyrs, fake martyrs, unknown martyrs, rediscovered martyrs, privatized martyrs: these are just a sample of the many problems late-antique bishops were confronted with in their dealings with the saints. This paper contends that the period between the fourth and the sixth century was, perhaps, the most important age of reform in the entire history of the Christian cult of the saints, when novel cults were created, old cults suppressed and existing cults were revamped. Peter Brown argued that the fourth-century reform, led by the new episcopal elite, consisted above all in stopping the privatization of the saints and making their cults public. This paper fine-tunes this thesis by reviewing the reform actions of bishops Damasus of Rome, Ambrose of Milan, Gaudentius of Brescia, Vigilius of Trent, Augustine of Hippo, Martin of Tours, Victricius of Rouen, Gregory the Great and Gregory of Tours in cemeteries, churches and homes. These bishops did link the saints to their own churches, but did not ban family or private devotion. The transformation of the cult from material to spiritual veneration was suggested by Augustine alone. Bishops were happy to keep memorial traditions of banqueting at holy graves, or the honoring of saintly relics at home, even when they were not able to control them. What they proposed, instead, was the insertion of saints‟ relics into the altars of the newly built churches, thus linking tomb and altar. Closely connected with Nicene Catholicism, the revamping of the cult of the saints was a pronounced resistance to Arianism and it gave a vigorous boost to orthodox community-building. It prompted theologians to rethink questions of intercession, patronage and communio sanctorum. The large-scale donations of holy relics by reform bishops established new, Catholic networks of saints in the Late Roman Empire and beyond.

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Teodora Shek Brnardić (Croatian Institute of History, Zagreb) [email protected]

St Francis Xavier (1506-1552), Apostle of India and Japan, and the Construction of Sanctity in the Post-Tridentine Period

After the Council of Trent, the Catholic Church's campaign focused on the canonization of saints who would exemplify doctrinal purity and heroic virtue more than the performance of miraculous deeds. The construction of sanctity became an increasingly elaborate and centralized process. By controlling the type of saint venerated, the Church hoped to further control the spiritual activity of its faithful. After a hiatus of 65 years, papal canonization was resumed in 1588 and the Sacred Congregation of Rites and Ceremonies was founded. It was charged with the canonization of saints, who had to exhibit heroism as embodied in Christ's Passion not only in the struggle against their own nature, but also in combat with the Devil and other adversaries of the Church, including heretics and infidels. The concept of heroic virtue was first applied in the process of the great Counter-Reformation figures, that is, Teresa of Avila, Ignatius of Loyola, Filippo Neri and Francis Xavier, canonized in 1622. In this paper, the spreading of the cult of Saint Francis Xavier, the first Jesuit missionary, and the promotion of his heroic virtue through the Society of Jesus in the Croatian Kingdoms will be discussed. His veneration flourished especially in the second half of the seventeenth century in a shrine near Zagreb, which remained an important pilgrimage destination until the dissolution of the Order. Different manifestations of popular piety towards Saint Francis Xavier will be presented, based on the reports of the manuscript Historia Collegii Societatis JESU, in monte Graeco Zagrabiae siti, 1628-1772, as well as hagiographic narratives, which had to be actively appropriated by the Jesuit students and members of Marian congregations.

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Reima Välimäki (University of Turku - Centre for Medieval and Early Modern Studies) [email protected]

Quia Waldenses non laudant Beatam Mariam: Polemics against Waldensians and the Cult of the Virgin Mary in Southern Germany and Bohemia (1390- 1410)

The persecution of German Waldensians at the turn of the fifteenth century created the last significant output of polemical literature defining the border between Catholic Christianity and the Waldensians, who had proved to be one of the most persistent of the medieval counter-religions. The most extensive treatise prompted by these prosecutions was the tractate Cum dormirent homines, written in 1395 by inquisitor and Celestine provincial Petrus Zwicker. The importance of this text is emphasised through its German translation as part of a massive catechism by Ulrich von Pottenstein in the first decade of the fifteenth century, but the sections on heresy in the latter text have been mostly overlooked by scholars. A part of Waldensian criticism against what they perceived to be corrupt in the late medieval Church was the denial of any mediating power of the saints and the Virgin Mary. This in turn provoked polemicists to write extensive apologies of the Marian devotion and the cult of saints. These texts not only refuted heretical propositions but also defined and strengthened acceptable forms of devotion. This is especially true for a text such as Ulrich von Pottenstein‟s catechism, intended for the education of the devout laity. My paper discusses the arguments defending the cult of the Virgin against Waldensian propositions in relation to Marian devotion and reform at the turn of the fifteenth-century. On the one hand one should take into consideration the feast of the Visitation, confirmed by Boniface IX in 1389. A driving force behind the feast was the archbishop of Prague, Johann von Jenstein (1378-1394) who also promoted the persecution of Waldensians and tried to initiate devotional reform in his archdiocese. On the other hand I relate the defence of Mary and the saints to the increased importance they acquired in the religious life of the late fourteenth and fifteenth centuries. I will pay special attention to the role of the Virgin in the late medieval Frömmigkeitstheologie, a form of literature occupying a place between academic theology and practical guidelines for pious life (cf. esp. Hamm 2011; Mossman 2010).

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Denise Zaru (University of Lausanne) [email protected]

Dominican Observance and the Cult of Saints in Sixteenth-Century Venice

The Dominican Observance – contrary to the Franciscan Observance – was a reform promoted by the highest authority of the Order and supported by the papacy. Venice was the first Italian city where the Dominican Observance was introduced in 1391 by Giovanni Dominici (1356-1419) sent by the general master Raymond of Capua to reform the existing houses of the Order, San Domenico di Castello and then SS. Giovanni e Paolo. After him came Tommaso Caffarini da Siena (1350-1434) who played a crucial role in the dissemination of the cult of Saint Catherine of Siena. As shown by many studies, the promotion of her cult was strongly connected in the first half of the 15th century with the development of the Dominican Third Order, the Mantellate, and the notion of „imitable sanctity‟. My paper will focus on a later period and will take into consideration not only the cult of Saint Catherine of Siena but also the cult of another Dominican saint canonized in 1523, the Florentine archbishop Saint Antoninus. By analyzing the iconography of two paintings - Fra Bartolommeo‟s Ecstasy of Saint Catherine of Siena (1509) and Lorenzo Lottos‟s Saint Antoninus Giving the Alms (1542), I will show how th these two saints are used in 16 century in Venice to promote in a very different manner a central value of the Dominican Observance: the caritas. Moreover, the commission of these two works testifies how important the cult of Dominican Saints was when it came to defend and spread Observant values. Fra Bartolommeo‟s painting testifies how Saint Catherine of Siena became a devotional model for divine love in a Savonarolian context, whereas Saint Antoninus became a model for social charity and was used to promote reform in the Conventual community of SS. Giovanni e Paolo who was strongly opposed to such reform.

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