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<!DOCTYPE html> <html > <head> <meta charset="utf-8"> <meta rel="search" type="application/opensearchdescription+xml" href="/open_search.xml" title="Academia.edu"> <meta content="width=device-width, initial-scale=1" name="viewport"> <meta name="google-site-verification" content="bKJMBZA7E43xhDOopFZkssMMkBRjvYERV-NaN4R6mrs"> <meta name="csrf-param" content="authenticity_token" /> <meta name="csrf-token" content="yITDkyYAjzhj0_cex9ic5cLII_Hs99yX01FnA-5YkIPvwWUNztPOfVEakKZEieh1d0NCJV4TI7GK9PlWdxugaQ" /> <meta name="citation_title" content="&quot;Helena on the Move: The Makings of a Medieval Saint,&quot; in Writing Holiness. 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It pays particular attention to relics’ connections with history and specific geographical locations, taking as its case-study Helena Augusta" /> <meta name="twitter:image" content="https://0.academia-photos.com/1463984/523012/5404369/s200_marianne.ritsema_van_eck.jpg" /> <meta property="fb:app_id" content="2369844204" /> <meta property="og:type" content="article" /> <meta property="og:url" content="https://www.academia.edu/108635222/_Helena_on_the_Move_The_Makings_of_a_Medieval_Saint_in_Writing_Holiness_Genre_and_Reception_across_Medieval_Hagiography_edited_by_Jessica_Barr_and_Barbara_Zimbalist_Cursor_Mundi_43_Turnhout_Brepols_2023_pp_35_64" /> <meta property="og:title" content=""Helena on the Move: The Makings of a Medieval Saint," in Writing Holiness. Genre and Reception across Medieval Hagiography edited by Jessica Barr and Barbara Zimbalist, Cursor Mundi, 43 (Turnhout: Brepols, 2023), pp. 35-64." /> <meta property="og:image" content="http://a.academia-assets.com/images/open-graph-icons/fb-paper.gif" /> <meta property="og:description" content="This essay investigates the role of narratives about relic mobility in the creation of medieval sainthood. It pays particular attention to relics’ connections with history and specific geographical locations, taking as its case-study Helena Augusta" /> <meta property="article:author" content="https://vu-nl.academia.edu/MarianneRitsemavanEck" /> <meta name="description" content="This essay investigates the role of narratives about relic mobility in the creation of medieval sainthood. It pays particular attention to relics’ connections with history and specific geographical locations, taking as its case-study Helena Augusta" /> <title>(PDF) Helena Augusta: Path to Medieval Sainthood</title> <link rel="canonical" href="https://www.academia.edu/108635222/_Helena_on_the_Move_The_Makings_of_a_Medieval_Saint_in_Writing_Holiness_Genre_and_Reception_across_Medieval_Hagiography_edited_by_Jessica_Barr_and_Barbara_Zimbalist_Cursor_Mundi_43_Turnhout_Brepols_2023_pp_35_64" /> <script async src="https://www.googletagmanager.com/gtag/js?id=G-5VKX33P2DS"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-5VKX33P2DS', { cookie_domain: 'academia.edu', send_page_view: false, }); gtag('event', 'page_view', { 'controller': "single_work", 'action': "show", 'controller_action': 'single_work#show', 'logged_in': 'false', 'edge': 'unknown', // Send nil if there is no A/B test bucket, in case some records get logged // with missing data - that way we can distinguish between the two cases. // ab_test_bucket should be of the form <ab_test_name>:<bucket> 'ab_test_bucket': null, }) </script> <script> var $controller_name = 'single_work'; var $action_name = "show"; var $rails_env = 'production'; var $app_rev = 'b092bf3a3df71cf13feee7c143e83a57eb6b94fb'; var $domain = 'academia.edu'; var $app_host = "academia.edu"; var $asset_host = "academia-assets.com"; var $start_time = new Date().getTime(); var $recaptcha_key = "6LdxlRMTAAAAADnu_zyLhLg0YF9uACwz78shpjJB"; var $recaptcha_invisible_key = "6Lf3KHUUAAAAACggoMpmGJdQDtiyrjVlvGJ6BbAj"; var $disableClientRecordHit = false; </script> <script> window.require = { config: function() { return function() {} } } </script> <script> window.Aedu = window.Aedu || {}; window.Aedu.hit_data = null; window.Aedu.serverRenderTime = new Date(1739823898000); window.Aedu.timeDifference = new Date().getTime() - 1739823898000; </script> <script type="application/ld+json">{"@context":"https://schema.org","@type":"ScholarlyArticle","abstract":"This essay investigates the role of narratives about relic mobility in the creation of medieval sainthood. It pays particular attention to relics’ connections with history and specific geographical locations, taking as its case-study Helena Augusta (c. 250–330), mother of Constantine the Great. Today Helena’s saintly status within Roman Catholicism is a widely accepted given; so much so, that assumptions about the universality of her saintly status are often erroneously projected back onto the late antique and medieval period. In reality Helena’s sainthood developed through a long and meandering process which gained speed only many centuries after her lifetime and lasted well into the seventeenth century. What little we know about the historical empress became interwoven with the legend(s) of the finding of the true cross soon after her death, but this did not immediately result in her sainthood in Western Christianity. Only from the ninth century onward did Helena become venerated as a saint at an increasing number of regional cults, most notably in the Rhineland. There are very few signs that Helena was venerated in Rome until the late fifteenth century, but once her cult caught on there during the course of the sixteenth century, the omphalic quality of the eternal city seems to have eventually ensured her status as one of the most important female saints of early modernity. The aim of this essay is to reconstruct Helena’s route to becoming a key figure in Catholicism — honoured with a chapel and a colossal statue at Bernini’s monumental crossing at St Peter’s in Rome in the 1630s — by analysing the medieval history of her route to sainthood. While the facts about her life, her role in the true cross legend, her cult in the Rhineland, and her legend in Britain have been studied, it remains unclear how and why Helena eventually became ever more universally venerated. The inventio crucis legend is often (somewhat vaguely) invoked as explaining her sainthood, but it does not provide clear answers. Hagiographical mobility and relic mobility are crucial for understanding the development of Helena’s cult in the West: the potential of her story and her relics to cross boundaries and to (re-)anchor at different locations. In order to reconstruct Helena’s trajectory to sainthood — from regional, to Roman, to universally revered Roman Catholic saint — I first examine the life of the historical empress, giving particular attention to the places which she visited and to how her travels were first construed as pious mobility. The following section then elucidates how the finding of the cross legend magnified both her (perceived) historicity and her piety (and pious mobility), without making her a saint. The third and fourth sections analyse how the core of Helena’s medieval cult was first created and was fundamentally characterized by narratives about relic mobility and border crossing. As it developed through a complex conversation between various locations, historical periods, literary forms, and (holy) objects, and by their transmission across Europe, her cult crossed numerous boundaries — both geographical and temporal. Helena’s relics acquired significance as they moved from place to place, and once she became known as a supplier of Holy Land relics, links with Rome and Jerusalem became increasingly important, too. By foregrounding the interplay between holy objects and hagiography, a versatile, transregional paradigm of sainthood emerges. Helena’s circuitous path to sainthood showcases the dynamism of hagiography as an expansive generic category which encompasses dialogues between various types of texts, including secular and sacred historiography. It also emphasizes the importance of the interactions between these texts and material culture (holy objects) as fundamental for the business of medieval saint making.","author":[{"@context":"https://schema.org","@type":"Person","name":"Marianne Ritsema van Eck","url":"https://vu-nl.academia.edu/MarianneRitsemavanEck"}],"contributor":[],"dateCreated":"2023-10-27","datePublished":"2023-01-01","headline":"\"Helena on the Move: The Makings of a Medieval Saint,\" in Writing Holiness. Genre and Reception across Medieval Hagiography edited by Jessica Barr and Barbara Zimbalist, Cursor Mundi, 43 (Turnhout: Brepols, 2023), pp. 35-64.","image":"https://attachments.academia-assets.com/106966088/thumbnails/1.jpg","inLanguage":"en","keywords":["Medieval History","Cult of Saints","Relics (Religion)"],"publication":"Writing Holiness Genre and Reception across Medieval Hagiography","publisher":{"@context":"https://schema.org","@type":"Organization","name":null},"sourceOrganization":[{"@context":"https://schema.org","@type":"EducationalOrganization","name":"vu-nl"}],"thumbnailUrl":"https://attachments.academia-assets.com/106966088/thumbnails/1.jpg","url":"https://www.academia.edu/108635222/_Helena_on_the_Move_The_Makings_of_a_Medieval_Saint_in_Writing_Holiness_Genre_and_Reception_across_Medieval_Hagiography_edited_by_Jessica_Barr_and_Barbara_Zimbalist_Cursor_Mundi_43_Turnhout_Brepols_2023_pp_35_64"}</script><style type="text/css">@media(max-width: 567px){:root{--token-mode: 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"https://www.academia.edu/login?post_login_redirect_url=https%3A%2F%2Fwww.academia.edu%2F108635222%2F_Helena_on_the_Move_The_Makings_of_a_Medieval_Saint_in_Writing_Holiness_Genre_and_Reception_across_Medieval_Hagiography_edited_by_Jessica_Barr_and_Barbara_Zimbalist_Cursor_Mundi_43_Turnhout_Brepols_2023_pp_35_64%3Fshow_translation%3Dtrue"; window.loswp.previewableAttachments = [{"id":106966088,"identifier":"Attachment_106966088","shouldShowBulkDownload":false}]; window.loswp.shouldDetectTimezone = true; window.loswp.shouldShowBulkDownload = true; window.loswp.showSignupCaptcha = false window.loswp.willEdgeCache = false; window.loswp.work = {"work":{"id":108635222,"created_at":"2023-10-27T03:18:01.436-07:00","from_world_paper_id":null,"updated_at":"2025-02-01T09:30:39.583-08:00","_data":{"abstract":"This essay investigates the role of narratives about relic mobility in the creation of medieval sainthood. It pays particular attention to relics’ connections with history and specific geographical locations, taking as its case-study Helena Augusta (c. 250–330), mother of Constantine the Great. Today Helena’s saintly status within Roman Catholicism is a widely accepted given; so much so, that assumptions about the universality of her saintly status are often erroneously projected back onto the late antique and medieval period. In reality Helena’s sainthood developed through a long and meandering process which gained speed only many centuries after her lifetime and lasted well into the seventeenth century. What little we know about the historical empress became interwoven with the legend(s) of the finding of the true cross soon after her death, but this did not immediately result in her sainthood in Western Christianity. Only from the ninth century onward did Helena become venerated as a saint at an increasing number of regional cults, most notably in the Rhineland. There are very few signs that Helena was venerated in Rome until the late fifteenth century, but once her cult caught on there during the course of the sixteenth century, the omphalic quality of the eternal city seems to have eventually ensured her status as one of the most important female saints of early modernity. The aim of this essay is to reconstruct Helena’s route to becoming a key figure in Catholicism — honoured with a chapel and a colossal statue at Bernini’s monumental crossing at St Peter’s in Rome in the 1630s — by analysing the medieval history of her route to sainthood. While the facts about her life, her role in the true cross legend, her cult in the Rhineland, and her legend in Britain have been studied, it remains unclear how and why Helena eventually became ever more universally venerated. The inventio crucis legend is often (somewhat vaguely) invoked as explaining her sainthood, but it does not provide clear answers. Hagiographical mobility and relic mobility are crucial for understanding the development of Helena’s cult in the West: the potential of her story and her relics to cross boundaries and to (re-)anchor at different locations. In order to reconstruct Helena’s trajectory to sainthood — from regional, to Roman, to universally revered Roman Catholic saint — I first examine the life of the historical empress, giving particular attention to the places which she visited and to how her travels were first construed as pious mobility. The following section then elucidates how the finding of the cross legend magnified both her (perceived) historicity and her piety (and pious mobility), without making her a saint. The third and fourth sections analyse how the core of Helena’s medieval cult was first created and was fundamentally characterized by narratives about relic mobility and border crossing. As it developed through a complex conversation between various locations, historical periods, literary forms, and (holy) objects, and by their transmission across Europe, her cult crossed numerous boundaries — both geographical and temporal. Helena’s relics acquired significance as they moved from place to place, and once she became known as a supplier of Holy Land relics, links with Rome and Jerusalem became increasingly important, too. By foregrounding the interplay between holy objects and hagiography, a versatile, transregional paradigm of sainthood emerges. Helena’s circuitous path to sainthood showcases the dynamism of hagiography as an expansive generic category which encompasses dialogues between various types of texts, including secular and sacred historiography. It also emphasizes the importance of the interactions between these texts and material culture (holy objects) as fundamental for the business of medieval saint making. \n","ai_title_tag":"Helena Augusta: Path to Medieval Sainthood","publication_date":"2023,,","publication_name":"Writing Holiness Genre and Reception across Medieval Hagiography"},"document_type":"paper","pre_hit_view_count_baseline":null,"quality":"high","language":"en","title":"\"Helena on the Move: The Makings of a Medieval Saint,\" in Writing Holiness. Genre and Reception across Medieval Hagiography edited by Jessica Barr and Barbara Zimbalist, Cursor Mundi, 43 (Turnhout: Brepols, 2023), pp. 35-64.","broadcastable":true,"draft":null,"has_indexable_attachment":true,"indexable":true}}["work"]; window.loswp.workCoauthors = [1463984]; window.loswp.locale = "en"; window.loswp.countryCode = "SG"; window.loswp.cwvAbTestBucket = ""; window.loswp.designVariant = "ds_vanilla"; window.loswp.fullPageMobileSutdModalVariant = "control"; window.loswp.useOptimizedScribd4genScript = false; window.loginModal = {}; window.loginModal.appleClientId = 'edu.academia.applesignon'; window.userInChina = "false";</script><script defer="" src="https://accounts.google.com/gsi/client"></script><div class="ds-loswp-container"><div class="ds-work-card--grid-container"><div class="ds-work-card--container js-loswp-work-card"><div class="ds-work-card--cover"><div class="ds-work-cover--wrapper"><div class="ds-work-cover--container"><button class="ds-work-cover--clickable js-swp-download-button" data-signup-modal="{"location":"swp-splash-paper-cover","attachmentId":106966088,"attachmentType":"pdf"}"><img alt="First page of “"Helena on the Move: The Makings of a Medieval Saint," in Writing Holiness. Genre and Reception across Medieval Hagiography edited by Jessica Barr and Barbara Zimbalist, Cursor Mundi, 43 (Turnhout: Brepols, 2023), pp. 35-64.”" class="ds-work-cover--cover-thumbnail" src="https://0.academia-photos.com/attachment_thumbnails/106966088/mini_magick20231027-1-nchpkt.png?1698401916" /><img alt="PDF Icon" class="ds-work-cover--file-icon" src="//a.academia-assets.com/images/single_work_splash/adobe_icon.svg" /><div class="ds-work-cover--hover-container"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span><p>Download Free PDF</p></div><div class="ds-work-cover--ribbon-container">Download Free PDF</div><div class="ds-work-cover--ribbon-triangle"></div></button></div></div></div><div class="ds-work-card--work-information"><h1 class="ds-work-card--work-title">"Helena on the Move: The Makings of a Medieval Saint," in Writing Holiness. Genre and Reception across Medieval Hagiography edited by Jessica Barr and Barbara Zimbalist, Cursor Mundi, 43 (Turnhout: Brepols, 2023), pp. 35-64.</h1><div class="ds-work-card--work-authors ds-work-card--detail"><a class="ds-work-card--author js-wsj-grid-card-author ds2-5-body-md ds2-5-body-link" data-author-id="1463984" href="https://vu-nl.academia.edu/MarianneRitsemavanEck"><img alt="Profile image of Marianne Ritsema van Eck" class="ds-work-card--author-avatar" src="https://0.academia-photos.com/1463984/523012/5404369/s65_marianne.ritsema_van_eck.jpg" />Marianne Ritsema van Eck</a></div><div class="ds-work-card--detail"><p class="ds-work-card--detail ds2-5-body-sm">2023, Writing Holiness Genre and Reception across Medieval Hagiography</p><div class="ds-work-card--work-metadata"><div class="ds-work-card--work-metadata__stat"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">visibility</span><p class="ds2-5-body-sm" id="work-metadata-view-count">…</p></div><div class="ds-work-card--work-metadata__stat"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">description</span><p class="ds2-5-body-sm">30 pages</p></div><div class="ds-work-card--work-metadata__stat"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">link</span><p class="ds2-5-body-sm">1 file</p></div></div><script>(async () => { const workId = 108635222; const worksViewsPath = "/v0/works/views?subdomain_param=api&work_ids%5B%5D=108635222"; const getWorkViews = async (workId) => { const response = await fetch(worksViewsPath); if (!response.ok) { throw new Error('Failed to load work views'); } const data = await response.json(); return data.views[workId]; }; // Get the view count for the work - we send this immediately rather than waiting for // the DOM to load, so it can be available as soon as possible (but without holding up // the backend or other resource requests, because it's a bit expensive and not critical). const viewCount = await getWorkViews(workId); const updateViewCount = (viewCount) => { try { const viewCountNumber = parseInt(viewCount, 10); if (viewCountNumber === 0) { // Remove the whole views element if there are zero views. document.getElementById('work-metadata-view-count')?.parentNode?.remove(); return; } const commaizedViewCount = viewCountNumber.toLocaleString(); const viewCountBody = document.getElementById('work-metadata-view-count'); if (!viewCountBody) { throw new Error('Failed to find work views element'); } viewCountBody.textContent = `${commaizedViewCount} views`; } catch (error) { // Remove the whole views element if there was some issue parsing. document.getElementById('work-metadata-view-count')?.parentNode?.remove(); throw new Error(`Failed to parse view count: ${viewCount}`, error); } }; // If the DOM is still loading, wait for it to be ready before updating the view count. if (document.readyState === "loading") { document.addEventListener('DOMContentLoaded', () => { updateViewCount(viewCount); }); // Otherwise, just update it immediately. } else { updateViewCount(viewCount); } })();</script></div><p class="ds-work-card--work-abstract ds-work-card--detail ds2-5-body-md">This essay investigates the role of narratives about relic mobility in the creation of medieval sainthood. It pays particular attention to relics’ connections with history and specific geographical locations, taking as its case-study Helena Augusta (c. 250–330), mother of Constantine the Great. Today Helena’s saintly status within Roman Catholicism is a widely accepted given; so much so, that assumptions about the universality of her saintly status are often erroneously projected back onto the late antique and medieval period. In reality Helena’s sainthood developed through a long and meandering process which gained speed only many centuries after her lifetime and lasted well into the seventeenth century. What little we know about the historical empress became interwoven with the legend(s) of the finding of the true cross soon after her death, but this did not immediately result in her sainthood in Western Christianity. Only from the ninth century onward did Helena become venerated as a saint at an increasing number of regional cults, most notably in the Rhineland. There are very few signs that Helena was venerated in Rome until the late fifteenth century, but once her cult caught on there during the course of the sixteenth century, the omphalic quality of the eternal city seems to have eventually ensured her status as one of the most important female saints of early modernity. The aim of this essay is to reconstruct Helena’s route to becoming a key figure in Catholicism — honoured with a chapel and a colossal statue at Bernini’s monumental crossing at St Peter’s in Rome in the 1630s — by analysing the medieval history of her route to sainthood. While the facts about her life, her role in the true cross legend, her cult in the Rhineland, and her legend in Britain have been studied, it remains unclear how and why Helena eventually became ever more universally venerated. The inventio crucis legend is often (somewhat vaguely) invoked as explaining her sainthood, but it does not provide clear answers. Hagiographical mobility and relic mobility are crucial for understanding the development of Helena’s cult in the West: the potential of her story and her relics to cross boundaries and to (re-)anchor at different locations. In order to reconstruct Helena’s trajectory to sainthood — from regional, to Roman, to universally revered Roman Catholic saint — I first examine the life of the historical empress, giving particular attention to the places which she visited and to how her travels were first construed as pious mobility. The following section then elucidates how the finding of the cross legend magnified both her (perceived) historicity and her piety (and pious mobility), without making her a saint. The third and fourth sections analyse how the core of Helena’s medieval cult was first created and was fundamentally characterized by narratives about relic mobility and border crossing. As it developed through a complex conversation between various locations, historical periods, literary forms, and (holy) objects, and by their transmission across Europe, her cult crossed numerous boundaries — both geographical and temporal. Helena’s relics acquired significance as they moved from place to place, and once she became known as a supplier of Holy Land relics, links with Rome and Jerusalem became increasingly important, too. By foregrounding the interplay between holy objects and hagiography, a versatile, transregional paradigm of sainthood emerges. Helena’s circuitous path to sainthood showcases the dynamism of hagiography as an expansive generic category which encompasses dialogues between various types of texts, including secular and sacred historiography. It also emphasizes the importance of the interactions between these texts and material culture (holy objects) as fundamental for the business of medieval saint making. </p><div class="ds-work-card--button-container"><button class="ds2-5-button js-swp-download-button" data-signup-modal="{"location":"continue-reading-button--work-card","attachmentId":106966088,"attachmentType":"pdf","workUrl":"https://www.academia.edu/108635222/_Helena_on_the_Move_The_Makings_of_a_Medieval_Saint_in_Writing_Holiness_Genre_and_Reception_across_Medieval_Hagiography_edited_by_Jessica_Barr_and_Barbara_Zimbalist_Cursor_Mundi_43_Turnhout_Brepols_2023_pp_35_64"}">See full PDF</button><button class="ds2-5-button ds2-5-button--secondary js-swp-download-button" data-signup-modal="{"location":"download-pdf-button--work-card","attachmentId":106966088,"attachmentType":"pdf","workUrl":"https://www.academia.edu/108635222/_Helena_on_the_Move_The_Makings_of_a_Medieval_Saint_in_Writing_Holiness_Genre_and_Reception_across_Medieval_Hagiography_edited_by_Jessica_Barr_and_Barbara_Zimbalist_Cursor_Mundi_43_Turnhout_Brepols_2023_pp_35_64"}"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span>Download PDF</button></div><div class="ds-signup-banner-trigger-container"><div class="ds-signup-banner-trigger ds-signup-banner-trigger-control"></div></div><div class="ds-signup-banner ds-signup-banner-control"><div id="ds-signup-banner-close-button"><button class="ds2-5-button ds2-5-button--secondary ds2-5-button--inverse"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">close</span></button></div><div class="ds-signup-banner-ctas"><img src="//a.academia-assets.com/images/academia-logo-capital-white.svg" /><h4 class="ds2-5-heading-serif-sm">Sign up for access to the world's latest research</h4><button class="ds2-5-button ds2-5-button--inverse ds2-5-button--full-width js-swp-download-button" data-signup-modal="{"location":"signup-banner"}">Sign up for free<span class="material-symbols-outlined" style="font-size: 20px" translate="no">arrow_forward</span></button></div><div class="ds-signup-banner-divider"></div><div class="ds-signup-banner-reasons"><div class="ds-signup-banner-reasons-item"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">check</span><span>Get notified about relevant papers</span></div><div class="ds-signup-banner-reasons-item"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">check</span><span>Save papers to use in your research</span></div><div class="ds-signup-banner-reasons-item"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">check</span><span>Join the discussion with peers</span></div><div class="ds-signup-banner-reasons-item"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">check</span><span>Track your impact</span></div></div></div><script>(() => { // Set up signup banner show/hide behavior: // 1. 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Yearbook on the Culture and History of the First Millennium C.E. (2011), pp. 125-174</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="111985" href="https://rug.academia.edu/JanWillemDrijvers">Jan Willem Drijvers</a></div><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Helena Augusta: the Cross and the Myth: some new reflections, in: Millennium 8. Yearbook on the Culture and History of the First Millennium C.E. (2011), pp. 125-174","attachmentId":38325844,"attachmentType":"pdf","work_url":"https://www.academia.edu/1040369/Helena_Augusta_the_Cross_and_the_Myth_some_new_reflections_in_Millennium_8_Yearbook_on_the_Culture_and_History_of_the_First_Millennium_C_E_2011_pp_125_174","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/1040369/Helena_Augusta_the_Cross_and_the_Myth_some_new_reflections_in_Millennium_8_Yearbook_on_the_Culture_and_History_of_the_First_Millennium_C_E_2011_pp_125_174"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="1" data-entity-id="127125444" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/127125444/Hagiography_and_Monastic_Legitimacy_in_the_Translation_of_St_Helena_s_Relics_to_Hautvillers">Hagiography and Monastic Legitimacy in the Translation of St Helena’s Relics to Hautvillers</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="2334726" href="https://unipa.academia.edu/MarcoPapasidero">Marco Papasidero</a></div><p class="ds-related-work--abstract ds2-5-body-sm">The hagiographical genre of furta sacra—the theft of relics—is a specific historical and rhetorical instrument aimed at legitimising the possession of a saint’s relics and consequently establishing their authenticity. These tales were used by monastic communities in particular to describe the adventurous escapades of those setting out to steal relics. The main goal of such theft was to bring about the adventus of a new, important and powerful patron saint capable of defending the monastery from enemy attacks and to guarantee the monks’ authority over the territories owned by the monastery. Providing ‘proof’ of the relics’ authenticity—that is, miracles and/or ordeals—is one of the rhetorical legitimization strategies used in the furta sacra genre. This paper aims to analyse this hagiographical genre as an element of the legitimization politics pursued by monastic communities, through the example of the transfer of St Helena’s relics from Rome to Hautvillers. Published in: M. Papasidero, Dean Accardi, Emilia Jamroziak (eds.), The Monastic Dimension of Identity Politics: Global Case Studies from the Premodern Period, Leeds, ARC Humanities Press, 2024 (Spirituality and Monasticism, East and West); ISBN 9781641893947.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Hagiography and Monastic Legitimacy in the Translation of St Helena’s Relics to Hautvillers","attachmentId":120904994,"attachmentType":"pdf","work_url":"https://www.academia.edu/127125444/Hagiography_and_Monastic_Legitimacy_in_the_Translation_of_St_Helena_s_Relics_to_Hautvillers","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/127125444/Hagiography_and_Monastic_Legitimacy_in_the_Translation_of_St_Helena_s_Relics_to_Hautvillers"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="2" data-entity-id="1649265" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/1649265/A_Poetic_Witness_to_Early_Veneration_of_St_Helena_and_St_Constantine_the_Great_among_the_Slavs">A Poetic Witness to Early Veneration of St. Helena and St. Constantine the Great among the Slavs</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="381745" href="https://univie.academia.edu/RomanKrivko">Roman Krivko</a></div><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"A Poetic Witness to Early Veneration of St. Helena and St. Constantine the Great among the Slavs","attachmentId":30866627,"attachmentType":"pdf","work_url":"https://www.academia.edu/1649265/A_Poetic_Witness_to_Early_Veneration_of_St_Helena_and_St_Constantine_the_Great_among_the_Slavs","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/1649265/A_Poetic_Witness_to_Early_Veneration_of_St_Helena_and_St_Constantine_the_Great_among_the_Slavs"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="3" data-entity-id="40775425" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/40775425/Cross_credal_Devotion_Catholic_Saints_Venerated_by_the_Orthodox_in_Medieval_Cultural_Contact_Zones">Cross-credal Devotion: Catholic Saints Venerated by the Orthodox in Medieval Cultural Contact Zones</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="725693" href="https://nec-ro.academia.edu/DragosGhNastasoiu">Dragos Gh. Nastasoiu</a></div><p class="ds-related-work--abstract ds2-5-body-sm">Throughout the Middle Ages, Orthodox and Catholics had a common veneration for an important number of saints that have appeared in the Christian calendar before the separation of the two Churches as a consequence of the Great Schism (1054). Cults of saints such as that of the holy warrior George (d. 303), holy virgin and martyr Catherine of Alexandria (d. ca 305), or holy bishop of Myra Nicholas (d. 343) were highly popular both in the East and West, whereas other cults enjoyed a far greater veneration within one of the two churches and only a limited one within the other. For instance, pre-Schism saints such as the holy popes Clement I (d. 99) and Sylvester I (d. 335) or the founder of the Western monastic order St. Benedict of Nursia (d. 547) were highly revered within the Church of Rome; even though recognized by the Church of Constantinople, these saints received only an occasional veneration among the Orthodox. The Great Schism did not mean only the theological and institutional separation of the two Churches, but usually also the segregation of devotion: from that moment on, newly-canonized holy men and women were exclusively venerated by the faithful belonging to the respective Church which proclaimed them as saints. On the basis of both textual and visual evidence, the present paper examines those cases of cross-credal devotion of post-Schism, Catholic saints by the Orthodox occurring during the Late Middle Ages in cultural contact zones, such as the Holy Land, Cyprus and Crete, Southern Italy, Dalmatian coastal towns, or Transylvania. In these territories found under foreign rule, the local Orthodox were greatly exposed to the dominant cultural model of the Latins, their response to it being sometimes reflected also in the religious and devotional sphere. Such trans-confessional forms of faith include: the Orthodox relevance of the cults of local – Venetian (St. Fosca of Torcello, d. 250/1), Sicilian (St. Catald of Taranto, canon. ca 685), or Limousin (St. Leonard of Noblac, d. 545) – saints in the Nativity Basilica in Bethlehem; the Slavic connection of the cult of St. Vitus (d. 303) and its ideological significance for medieval Serbia; the consequence of Franciscan and Dominican presence in Crete for the Orthodox veneration of St. Francis of Assisi (canon. 1228) and St. Peter of Verona (canon. 1253), respectively; or the assimilation of the cults of the holy kings of Hungary – Sts Stephen, Emeric (both canon. 1083), and Ladislas (canon. 1192) – by Romanian Orthodox noblemen in Transylvania. In these instances of shared devotion by Catholics and Orthodox in medieval cultural contact zones, the Latin saints either preserved their Catholic devotional features within new, confessional contexts (i.e., Orthodox) or their cult was enriched with additional traits that were relevant from the point of view of Orthodox religious practice.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Cross-credal Devotion: Catholic Saints Venerated by the Orthodox in Medieval Cultural Contact Zones","attachmentId":61055237,"attachmentType":"pdf","work_url":"https://www.academia.edu/40775425/Cross_credal_Devotion_Catholic_Saints_Venerated_by_the_Orthodox_in_Medieval_Cultural_Contact_Zones","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/40775425/Cross_credal_Devotion_Catholic_Saints_Venerated_by_the_Orthodox_in_Medieval_Cultural_Contact_Zones"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="4" data-entity-id="2142783" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/2142783/Georgiou_A_2013_Helena_The_subversive_persona_of_an_ideal_Christian_empress_in_Early_Byzantium_Journal_of_Early_Christian_Studies_21_4_597_624">Georgiou, A. 2013. 'Helena: The subversive persona of an ideal Christian empress in Early Byzantium', Journal of Early Christian Studies 21:4, 597-624</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="329422" href="https://ouc.academia.edu/AndrianiGeorgiou">Andriani Georgiou</a></div><p class="ds-related-work--abstract ds2-5-body-sm">The present paper explores the ways in which the social memory of the mother of Constantine the Great was reconstructed, judged, and appreciated between the late fourth and ninth centuries, in an effort either to qualify or challenge commonly held perceptions of her. My evaluation of the symbolic significance that clergy and laity accorded to Helena broadens our understanding of the official position of empresses in the world of Byzantine politics: both empress and emperor mattered in terms of power, without suggesting that the former was of equal importance to the latter. The portrayals of Helena involve their own paradoxical and subversive qualities. This article is an expanded version of a communication paper read at the 43rd Spring Symposium of Byzantine Studies on Byzantium behind the Scenes: Power and Subversion, held at the University of Birmingham in March 2010. I am indebted to Leslie Brubaker (University of Birmingham) and Neil McLynn (Corpus Christi College, Oxford) for their meticulous assessment, constructive criticism, illuminating questions, and suggestions for improvement. A special word of thanks goes also to Stavroula Constantinou (University of Cyprus) and Jan Willem Drijvers (University of Groningen), who have kindly helped me solve specific riddles. Obviously any errors, mistakes, or inaccuracies in this work are solely my responsibility.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Georgiou, A. 2013. 'Helena: The subversive persona of an ideal Christian empress in Early Byzantium', Journal of Early Christian Studies 21:4, 597-624","attachmentId":65752730,"attachmentType":"pdf","work_url":"https://www.academia.edu/2142783/Georgiou_A_2013_Helena_The_subversive_persona_of_an_ideal_Christian_empress_in_Early_Byzantium_Journal_of_Early_Christian_Studies_21_4_597_624","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/2142783/Georgiou_A_2013_Helena_The_subversive_persona_of_an_ideal_Christian_empress_in_Early_Byzantium_Journal_of_Early_Christian_Studies_21_4_597_624"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="5" data-entity-id="49489704" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/49489704/Holiness_on_the_Move_Relic_Translations_and_the_Affirmation_of_Authority_on_the_Italian_Edge_of_the_Carolingian_World">Holiness on the Move: Relic Translations and the Affirmation of Authority on the Italian Edge of the Carolingian World</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="1574645" href="https://unipd.academia.edu/GiuliaZornetta">Giulia Zornetta</a><span>, </span><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="1268417" href="https://unipd.academia.edu/FrancescoVeronese">Francesco Veronese</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Medieval Worlds. Comparative and interdisciplinary studies, 2021</p><p class="ds-related-work--abstract ds2-5-body-sm">Between the eighth and ninth centuries many kings, dukes and counts in Carolingian Europe promoted the collection of relics in cathedrals and/or urban foundations both to centralize their power and to increase their prestige. Their ventures were part of a wider framework in which the mobility of the saints’ bodies, which was strictly defined by the Carolingian authorities, put various political and social agents in a relationship, often competitive, with each other. This paper considers two cases of the translation of saints’ bodies at the peripheries of the Carolingian Empire: the furta sacra of St Mark (from Alexandria, Egypt to Venice, 828) and St Bartholomew (from the island of Lipari to Benevento, 838-839). Both the hagiographical traditions narrate the theft and transport of the relics from the Islamic world to the Italian peninsula by boat. These two cases are also both related to a conscious and ambitious plan to strengthen local public authorities. The paper examines the underlying political strategies that led to the mobility of two of the most important relics in the Mediterranean context and the circulation of cultural models from the Carolingian worlds, which relocated the saints’ bodies in order to redefine the political balance.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Holiness on the Move: Relic Translations and the Affirmation of Authority on the Italian Edge of the Carolingian World","attachmentId":67829955,"attachmentType":"pdf","work_url":"https://www.academia.edu/49489704/Holiness_on_the_Move_Relic_Translations_and_the_Affirmation_of_Authority_on_the_Italian_Edge_of_the_Carolingian_World","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/49489704/Holiness_on_the_Move_Relic_Translations_and_the_Affirmation_of_Authority_on_the_Italian_Edge_of_the_Carolingian_World"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="6" data-entity-id="8251189" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/8251189/_Archaeology_and_the_Cult_of_Saints_in_the_Early_Middle_Ages_Accessing_the_Sacred_in_Le_culte_de_sainte_Agn%C3%A8s_in_Agone_Rome_entre_Antiquit%C3%A9_et_Moyen_%C3%82ge_ed_C_Sotinel_M%C3%A9langes_de_l_%C3%89cole_fran%C3%A7aise_de_Rome_Moyen_%C3%82ge_126_1_2014_">‘Archaeology and the Cult of Saints in the Early Middle Ages: Accessing the Sacred,’ in Le culte de sainte-Agnès in Agone, Rome, entre Antiquité et Moyen-Âge, ed. C. Sotinel (= Mélanges de l’École française de Rome - Moyen Âge 126.1 (2014)</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="111618" href="https://cambridge.academia.edu/CarolineGoodson">Caroline Goodson</a></div><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"‘Archaeology and the Cult of Saints in the Early Middle Ages: Accessing the Sacred,’ in Le culte de sainte-Agnès in Agone, Rome, entre Antiquité et Moyen-Âge, ed. C. Sotinel (= Mélanges de l’École française de Rome - Moyen Âge 126.1 (2014)","attachmentId":52949219,"attachmentType":"pdf","work_url":"https://www.academia.edu/8251189/_Archaeology_and_the_Cult_of_Saints_in_the_Early_Middle_Ages_Accessing_the_Sacred_in_Le_culte_de_sainte_Agn%C3%A8s_in_Agone_Rome_entre_Antiquit%C3%A9_et_Moyen_%C3%82ge_ed_C_Sotinel_M%C3%A9langes_de_l_%C3%89cole_fran%C3%A7aise_de_Rome_Moyen_%C3%82ge_126_1_2014_","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/8251189/_Archaeology_and_the_Cult_of_Saints_in_the_Early_Middle_Ages_Accessing_the_Sacred_in_Le_culte_de_sainte_Agn%C3%A8s_in_Agone_Rome_entre_Antiquit%C3%A9_et_Moyen_%C3%82ge_ed_C_Sotinel_M%C3%A9langes_de_l_%C3%89cole_fran%C3%A7aise_de_Rome_Moyen_%C3%82ge_126_1_2014_"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="7" data-entity-id="41185367" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/41185367/_St_Helena_From_Roman_Concordia_to_Christian_Caritas_by_VK_McCarty">"St. Helena: From Roman Concordia to Christian Caritas" by VK McCarty</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="538561" href="https://gts.academia.edu/VKMcCarty">V.K. McCarty</a></div><p class="ds-related-work--metadata ds2-5-body-xs">ISEC Conference "The Canonical & Ethical Response of Eastern Orthodoxy"</p><p class="ds-related-work--abstract ds2-5-body-sm">Examining the ethical paradigm shift demonstrated in the life and legend of Helena Augusta</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"\"St. Helena: From Roman Concordia to Christian Caritas\" by VK McCarty","attachmentId":61425362,"attachmentType":"pdf","work_url":"https://www.academia.edu/41185367/_St_Helena_From_Roman_Concordia_to_Christian_Caritas_by_VK_McCarty","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/41185367/_St_Helena_From_Roman_Concordia_to_Christian_Caritas_by_VK_McCarty"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="8" data-entity-id="106052373" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/106052373/Mobile_Saints_Relic_Circulation_Devotion_and_Conflict_in_the_Central_Middle_Ages_By_Kate_M_Craig_Studies_in_Medieval_History_and_Culture_London_Routledge_2021_xiii_207_pp_128_00_cloth_44_05_e_book">Mobile Saints: Relic Circulation, Devotion, and Conflict in the Central Middle Ages. By Kate M. Craig. Studies in Medieval History and Culture. London: Routledge, 2021. xiii + 207 pp. $128.00 cloth; $44.05 e-book</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="6646582" href="https://thomasaquinas.academia.edu/DavidAppleby">David Appleby</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Church History, 2021</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Mobile Saints: Relic Circulation, Devotion, and Conflict in the Central Middle Ages. By Kate M. Craig. Studies in Medieval History and Culture. London: Routledge, 2021. xiii + 207 pp. $128.00 cloth; $44.05 e-book","attachmentId":105397371,"attachmentType":"docx","work_url":"https://www.academia.edu/106052373/Mobile_Saints_Relic_Circulation_Devotion_and_Conflict_in_the_Central_Middle_Ages_By_Kate_M_Craig_Studies_in_Medieval_History_and_Culture_London_Routledge_2021_xiii_207_pp_128_00_cloth_44_05_e_book","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/106052373/Mobile_Saints_Relic_Circulation_Devotion_and_Conflict_in_the_Central_Middle_Ages_By_Kate_M_Craig_Studies_in_Medieval_History_and_Culture_London_Routledge_2021_xiii_207_pp_128_00_cloth_44_05_e_book"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="9" data-entity-id="34635284" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/34635284/The_Saints_of_Rome_Diffusion_and_Reception_from_Late_Antiquity_to_the_Early_Modern_Period_Rome_4_6_October_2017_">The Saints of Rome: Diffusion and Reception from Late Antiquity to the Early Modern Period (Rome, 4-6 October 2017)</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="94442" href="https://ffzg.academia.edu/TrpimirVedri%C5%A1">Trpimir Vedriš</a><span>, </span><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="3044758" href="https://unive.academia.edu/InesIvi%C4%87">Ines Ivić</a><span>, </span><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="366334" href="https://elte.academia.edu/DorottyaUhrin">Dorottya Uhrin</a></div><p class="ds-related-work--abstract ds2-5-body-sm">The saints of Rome have always been among the most venerated and the most popular heavenly patrons in Christendom, grafting the noble air of universality and integration onto emerging Christian cultures. From the apostles and Early Christian martyrs through the Early Modern period and beyond, the textual and material dissemination of Roman saints made a significant impact on the rise of the cult of the saints. Saints living in Rome (from Bridget of Sweden to Catherine of Siena and from Francesca Ponziani to Filippo Neri) were role models all over the Christian world. Post-Tridentine Roman cults spread by the Society of Jesus and the revival of catacomb cults brought a new wave in the world-wide cult of the saints of Rome in the early modern period. What strategies, mechanisms and considerations informed the spread of the cult of the saints of Rome? Who were the actors: Roman ecclesiastical hierarchy or local communities? How did these cults transform through local reception in diverse local contexts? How did pilgrimages and Jubilees promote the cults of Roman saints ? Did „Romanness“ assure efficacious links with the centre of Christendom or possess a symbolical meaning? In what ways did the saints of Rome impact local saints‘ cults? The conference aims at discussing the ways in which the cults of the saints of Rome were accepted and negotiated, defined and redefined over the centuries in Latin Christianity. What is the politics of the export and import of Roman saints? To what extent do Roman saints shape and define medieval and Early Modern Latin culture in the new Christianities of Europe, Asia, and America? Does the export of the saints conform to individual and regional interests or rather to the political and cultural agenda of the papacy? Inquiries on these issues in various media (texts, images, relics, devotional objects and architecture, liturgy, music) are welcome.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"The Saints of Rome: Diffusion and Reception from Late Antiquity to the Early Modern Period (Rome, 4-6 October 2017)","attachmentId":54497042,"attachmentType":"pdf","work_url":"https://www.academia.edu/34635284/The_Saints_of_Rome_Diffusion_and_Reception_from_Late_Antiquity_to_the_Early_Modern_Period_Rome_4_6_October_2017_","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/34635284/The_Saints_of_Rome_Diffusion_and_Reception_from_Late_Antiquity_to_the_Early_Modern_Period_Rome_4_6_October_2017_"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div></div></div><div class="ds-sticky-ctas--wrapper js-loswp-sticky-ctas hidden"><div class="ds-sticky-ctas--grid-container"><div class="ds-sticky-ctas--container"><button class="ds2-5-button js-swp-download-button" data-signup-modal="{"location":"continue-reading-button--sticky-ctas","attachmentId":106966088,"attachmentType":"pdf","workUrl":null}">See full PDF</button><button class="ds2-5-button ds2-5-button--secondary js-swp-download-button" data-signup-modal="{"location":"download-pdf-button--sticky-ctas","attachmentId":106966088,"attachmentType":"pdf","workUrl":null}"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span>Download PDF</button></div></div></div><div class="ds-below-fold--grid-container"><div class="ds-work--container js-loswp-embedded-document"><div class="attachment_preview" data-attachment="Attachment_106966088" style="display: none"><div class="js-scribd-document-container"><div class="scribd--document-loading js-scribd-document-loader" style="display: block;"><img alt="Loading..." src="//a.academia-assets.com/images/loaders/paper-load.gif" /><p>Loading Preview</p></div></div><div style="text-align: center;"><div class="scribd--no-preview-alert js-preview-unavailable"><p>Sorry, preview is currently unavailable. 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