medieval-religion: Scholarly discussions of medieval religion and culture
>Thomas
I'm working on the canonization process of Thomas Cantilupe (1307,
canonized 1320) and there's no evidence that a vita was required or
produced in this case.
In relation to your other question, one of the standard questions in this
process has to do with whether the miracle was followed by an increase in
the faith and devotion of those who experienced, witnessed or heard of it.
Maybe the presence of this theme in vitae from the 13th and 14th centuries
has something to do with the evolving canonization process and the
(related) idea that a "true" miracle must have a more than physical effect.
My impression of earlier lives is that the theme occurs only in some
instances where the whole "point" of the miracle is to bring about reform
in some way.
Sue
medieval-religion: Scholarly discussions of medieval religion and culture
>
>Does anyone know if a vita of a candidate for canonization was required
>before a process could begin? Did the cardinals at Avignon expect, or at
>least strongly encourage, a biography to be submitted by those seeking a
>process? Did the Curia offer any guidelines on how a vita should be
>written? Or did the writer have to guess at what the committee would
>expect in a formal Life? Do we know if the Curia ever formally requested a
>vita? I'm particularly interested in the vita submitted for Nicholas of
>Tolentino in 1325.
>
>Thanks all.
>
>Thomas Renna -History
>Saginaw Valley State University
>
>Happy feast of St Angela of Foligno
>
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Susan J. Ridyard
Professor of History
Director, Sewanee Medieval Colloquium
The University of the South
735 University Ave
Sewanee TN 37383
USA
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