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Lay Sanctity in the Central Middle Ages, 970–1120

Published online by Cambridge University Press:  24 March 2020

ADRIAN CORNELL DU HOUX*
Affiliation:
Norwich School, 71a The Close, NorwichNR1 4DD

Abstract

This article surveys a collection of lay saints who were neither martyrs nor born into a royal family to show that, despite previous assumptions, this type of sainthood was possible before developments of the twelfth century. Two main themes emerge from their cults, namely an attempt to promote pious role models for the lay aristocracy and the growth of pilgrimage as an expression of wider devotion. The cults are also situated in the context of the Gregorian reform movement, showing that they contribute to a picture of clergy and laity working symbiotically rather than in opposition.

Type
Research Article
Copyright
Copyright © Cambridge University Press 2020

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References

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5 Almost everyone writing on Gerald has commented on the uniqueness of his sanctity. For full bibliographies see the works cited in n. 3.

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8 Idem, ‘A twelfth-century novelty’, and ‘Lay people's sanctity’, 27. In Vauchez's list there is also Domingo de la Calzada (d. 1109, not 1120 as Vauchez states), who is described as a discipulus of Bishop Gregory of Ostia, the papal legate in Spain, while a later addition claims that he was ordained by Gregory, making him a risky example: De s. Dominico Calciatensi, AS, Antwerp-Brussels 1643– , Maii iii. 168–80 (see §§ 4, 8, pp. 168–9, and p. 169 n. h). Gaulfardo lived in a cell attached to a church so might be considered more a hermit than a layperson: De s. Gualfardo solitario, AS, Aprilis iii. 827–32.

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49 De s. Davino, AS, Iunii i. 327–36 at § 2, p. 330; cf. Matthew xix.21, Mark x.21, Luke xviii.22. His Armenian origins may have been added slightly after the original composition: see the editorial annotations at De s. Davino, § 2, p. 330, and Bacci, M., ‘An Armenian pilgrim in medieval Italy: cult and iconography of St Davinus of Lucca’, in Hayagitut ʿyan ardi vichakě ev zargats ʿman heṛankarnerě / Armenian Studies Today and Development Perspectives, Yerevan 2004, 548–58Google Scholar at p. 551.

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62 ‘nouo atque insolito martyrii genere … noua atque inaudita fere uictoria’; ‘uirtus … propter insolitam nouitatem magis placet ecclesiae’: Damian, Peter, Sermones, ed. Lucchesi, G., CCCM lvii, Turnhout 1983, no. 28, pp. 161–70Google Scholar at pp. 168, 169.

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64 BHL 286, § 36, p. 425; cf. Vie de saint Alexis, § 50, p. 105.

65 ‘qualiter conversatus fuerit in peregrinatione’: BHL 286, § 44, p. 427.

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75 James, M. R., ‘Lives of St Walstan’, Norfolk Archaeology xix (1917), 238–67Google Scholar at pp. 238–43; Duffy, E., The stripping of the altars: traditional religion in England, c.1400–c.1580, 2nd edn, New Haven, Ct 2005, 200–5Google Scholar. There is an interesting parallel in a Spanish lay saint from after this period, Isidore the Farmer (d. 1130): De s. Isidoro agricola, AS, Maii iii. 512–50.

76 These include the story from Carinthia of Agatha Hildegarde (allegedly d. 1024), which is recounted from oral legend in De s. Agatha Hildegarde Palatina Carinthiae, AS, Februarii i. 721–3; Irmengard of Süchteln (d. c. 1089), whose record is late medieval: De b. Irmgarde virgine comitissa Zutphaniae, AS, Septembris ii. 270–8; and Sebald of Nuremberg: De s. Sebaldo eremita, AS iii. 762–75. See also Vauchez, Sainthood, 66, 83–4, 264.

77 ‘novum … salutis promerendae genus’: Guibert of Nogent, Dei gesta per Francos, ed. R. B. C. Huygens, CCCM cxxviiA, Turnhout 1996, 87.

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80 Hamilton, Church and people, 15–22, 60–160; Miller, ‘New religious movements’.

81 Donizo, Vita di Matilde di Canossa, ed. and Italian trans. P. Golinelli, Milan 2008.

82 Barrow, J., ‘Ideas and applications of reform’, in Noble, T. F. X. and Smith, J. M. H. (eds), The Cambridge history of Christianity, III: Early medieval Christianities, c. 600–c.1100, Cambridge 2008, 345–62CrossRefGoogle Scholar.