There are martyrologies in the Patrologia Latina, like the Martyrologium
Usuardi.
Tom Izbicki
At 06:52 AM 8/23/2000 -0700, you wrote:
>Thanks for contributing to the discussion about my question. I agree
>completely, and think the scenario you describe very likely explains much
>of the "how" and "why"---just not the "when."
>
>Perhaps someone on the list can answer: when would a good cross-section of
>the populace have had access to a good variety of saints' lives? I don't
>know of any general collections of saints' lives before the Golden Legend.
>Anybody have any opinions/information on how the spread of such works
>affected attitudes toward saints?
>
>Phyllis
>
>>While I have no further contributions for the exact dating of patronage, I
>>want to add to what's already been said that many of the patronages have
>>something to do with the saint's vita, although often in interesting or
>>amusing ways: St. Lucy as patroness for those suffering from eye diseases,
>>for example, because of the story of her having plucked out her own eyes to
>>give to an unwanted suitor who admired them. An interesting modern example
>>is St. Maximilian Kolbe, who among other patronages is the patron of those
>>recovering from drug addiction; St. Maximilian was killed in Auschwitz by
>>having carbolic acid injected into his veins.
>>
>>People listening closely to the vitae of the saints see some connection to
>>their own condition in one of the scenes, and began invoking the saint
>>because of the similarity. The vitae themselves suggest the
>>"specialization". Of course, at best this gets us into the "how" and not
>>the "why" of specialized patronage.
>>
>>Donald Uitvlugt
>>=================================
>>Donald Jacob Uitvlugt
>>[log in to unmask]
>>
>>
>>"For Wales? Why, Richard, it profits a man nothing to give his soul for
>>the whole world...But for Wales!"
>>-----Thomas More in _A Man for All Seasons_
>
>Phyllis G. Jestice
>[log in to unmask]
>
>
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