Socializing with Saints: Popular Reception and Experience of Saints' Cults in Medieval England
Sponsoring Organization(s)
Special Session
Organizer Name
Judy Ann Ford
Organizer Affiliation
Texas A&M Univ.-Commerce
Presider Name
Connie Meyer
Presider Affiliation
Texas A&M Univ.-Commerce
Paper Title 1
Space, Boundaries, and Apocatastasis in Anglo-Saxon Hagiography
Presenter 1 Name
Katayoun Torabi
Presenter 1 Affiliation
Texas A&M Univ.
Paper Title 2
Saints and Non-Christian Worship Communities in the Legenda aurea
Presenter 2 Name
Judy Ann Ford
Paper Title 3
Mary, Martha, and the Woman of Canaan: The Uses of Biblical Women in Wycliffite Sermons as Compared with John Mirk's Festial
Presenter 3 Name
Beth Allison Barr
Presenter 3 Affiliation
Baylor Univ.
Paper Title 4
Two Winifreds and One Well: Rival Hagiography and Community Formation in Early Seventeenth-Century England
Presenter 4 Name
Gina M. Di Salvo
Presenter 4 Affiliation
Northwestern Univ.
Start Date
12-5-2013 10:30 AM
Session Location
Bernhard 158
Description
The cult of saints served as one of the pillars of popular religion throughout medieval Europe but was not an exclusively religious phenomenon. Participation in saints’ cults, including the creation and consumption of hagiographic materials, could be understood by those involved as more secular than sacred, as belonging, for example, to social or political experience. This panel would explore the ways in which saints’ cults shaped and expressed facets of social identity, such as gender and membership in a community or sub-culture. The focus on a single geographic area, England, should encourage a useful discussion of both commonalities and change over time.
Judy A. Ford
Socializing with Saints: Popular Reception and Experience of Saints' Cults in Medieval England
Bernhard 158
The cult of saints served as one of the pillars of popular religion throughout medieval Europe but was not an exclusively religious phenomenon. Participation in saints’ cults, including the creation and consumption of hagiographic materials, could be understood by those involved as more secular than sacred, as belonging, for example, to social or political experience. This panel would explore the ways in which saints’ cults shaped and expressed facets of social identity, such as gender and membership in a community or sub-culture. The focus on a single geographic area, England, should encourage a useful discussion of both commonalities and change over time.
Judy A. Ford