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medieval-religion: Scholarly discussions of medieval religion and culture

>From: Theresa Gross-Diaz <[log in to unmask]>

>Fascinating... but "being commemorated" isn't at all the same as "being
>invoked",  as you recognize.   I don't think one can "leave aside" a
>question that is at the very core of western medieval Catholic practice
>regarding saints.  Their intercession is the whole point... a detail that
>becomes the more apparent as one enjoys Phyllis' postings.  Saints' lives
>are not always that imitable, nor even always terrifically illuminating
>(they can be erratic,  destabilizing, dangerous!).

I think "imitability" is a fairly recent development in terms of what makes
a saint a saint. As a child, I was often exposed to the notion of the
"Church Militant" meaning people on earth. Saints were the heroes, the
Church Triumphant, the ones who, like the superheroes in myths, tales, or
cartoons demonstrate certain qualities in exaggerated form or quantity. When
I was doing my MA thesis on images of sanctity in the commentaries on the
Fe/lire O/enugusso Ce/lie De/, that was what struck me about the saints:
they were superheroes to be admired but not to be imitated per se. Recently
I was rereading some of those stories (as excerpted in John Carey's
collection, _King of Mysteries_) and found one where the characters in the
story are trying to account for why the "saints" of an earlier era were able
to exist for scores of years on such little food (at least according to
their tales) and they finally conclude that the saints of that era were just
different, and that such "heights" were no longer attainable. That seems
like an outright admission that imitability isn't possible, but admiration,
even adulation, is. On the other hand, at least in early Irish stories,
there seems to be a direct correlation between extremes of asceticism and
the ability to work miracles. So, in that sense, intercession lies very much
at the heart of the saintly image.

Francine Nicholson

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