... 12 His main works on this subject include: 'Towards a methodology in early Irish hagiogr... more ... 12 His main works on this subject include: 'Towards a methodology in early Irish hagiography', Peritia 1 (1981), 14659; 'Cainnech alias Colum Cille, patron of Ossory', in Folia Gadelica, eds Pádraig de Brún, Seán Ó Coileáin and Pádraig Ó Riain (Cork, 1983), 2035. ...
Church, Faith and Culture in the Medieval West. Aldershot and Burlington: Ashgate. 2007. £55. xvi... more Church, Faith and Culture in the Medieval West. Aldershot and Burlington: Ashgate. 2007. £55. xvi + 222 pp. (incl. 6 tables) + 3 b/w maps. ISBN 978 0 7546 586 1 0.
... I QBTUC ' Iguipry.' Rougé \ Pleucadeuc Sixt... more ... I QBTUC ' Iguipry.' Rougé \ Pleucadeuc Sixt» Pm" C '-_ ' \ ' - Molac; peiuaq Renae Lgrgifi" Grand-Fpugeray Pluhialggnsac ... of Frederick Jackson Turner is provided by R. l. Burns, 'The significance of the frontier in the Middle Ages', in Medieval Frontier Societies, ed. R. Bartlett and ...
In the preface to his Liber Vitae Putrum, Gregory of Tours asked the rhetorical question 'should ... more In the preface to his Liber Vitae Putrum, Gregory of Tours asked the rhetorical question 'should we say the life or the lives of the saints?" The question is as urgent now as it was nearly fifteen hundred years ago. Since the early 1970s evidence drawn from hagiographical texts and from other manifestations of the cults of saints has permeated just about every nook and cranny of medieval studies, from magic and prostitution to death and burial.' The formation in 1990 of a Hagiography Society testifies to the huge interest in saints' cults among medievalists in all disciplines. And yet, something is lacking. The confident breadth of vision which enabled Reni Aigrain to write his L'Hugiogrupbie: ses Sources, ses Me'thodes, son Histoire in 1953 has been quite eroded by this flowering of interest in medieval hagiography. The recent surge of scholarly interest has produced almost no effort to replace Aigrain's work, nor any general historical synthesis of the cults of saints in the Middle Ages.3 Among the books and articles published since the mid-r98os, only David Rollason has been brave enough to attempt a synthesis of any sort, and that is an overview of recent work on saints' cults in Anglo-Saxon England.4 Rollason apart, the early Middle Ages currently suffers from a particularly acute attack of scholarly unease, whose primary symptom is a dispersal of effort into a rash of tightly focused articles and monographs. To what d o we refer our students to bridge the gap between the late antique cults of saints, as refocused by Peter Brown, and the high and late medieval traditions worked out most recently by Pierre-Andre Sigal, AndrC Vauchez and Caroline Bynum?' After examining in some detail ' 'Liber Vitae Patrum', pruef., in B.
... 12 His main works on this subject include: 'Towards a methodology in early Irish hagiogr... more ... 12 His main works on this subject include: 'Towards a methodology in early Irish hagiography', Peritia 1 (1981), 14659; 'Cainnech alias Colum Cille, patron of Ossory', in Folia Gadelica, eds Pádraig de Brún, Seán Ó Coileáin and Pádraig Ó Riain (Cork, 1983), 2035. ...
Church, Faith and Culture in the Medieval West. Aldershot and Burlington: Ashgate. 2007. £55. xvi... more Church, Faith and Culture in the Medieval West. Aldershot and Burlington: Ashgate. 2007. £55. xvi + 222 pp. (incl. 6 tables) + 3 b/w maps. ISBN 978 0 7546 586 1 0.
... I QBTUC ' Iguipry.' Rougé \ Pleucadeuc Sixt... more ... I QBTUC ' Iguipry.' Rougé \ Pleucadeuc Sixt» Pm" C '-_ ' \ ' - Molac; peiuaq Renae Lgrgifi" Grand-Fpugeray Pluhialggnsac ... of Frederick Jackson Turner is provided by R. l. Burns, 'The significance of the frontier in the Middle Ages', in Medieval Frontier Societies, ed. R. Bartlett and ...
In the preface to his Liber Vitae Putrum, Gregory of Tours asked the rhetorical question 'should ... more In the preface to his Liber Vitae Putrum, Gregory of Tours asked the rhetorical question 'should we say the life or the lives of the saints?" The question is as urgent now as it was nearly fifteen hundred years ago. Since the early 1970s evidence drawn from hagiographical texts and from other manifestations of the cults of saints has permeated just about every nook and cranny of medieval studies, from magic and prostitution to death and burial.' The formation in 1990 of a Hagiography Society testifies to the huge interest in saints' cults among medievalists in all disciplines. And yet, something is lacking. The confident breadth of vision which enabled Reni Aigrain to write his L'Hugiogrupbie: ses Sources, ses Me'thodes, son Histoire in 1953 has been quite eroded by this flowering of interest in medieval hagiography. The recent surge of scholarly interest has produced almost no effort to replace Aigrain's work, nor any general historical synthesis of the cults of saints in the Middle Ages.3 Among the books and articles published since the mid-r98os, only David Rollason has been brave enough to attempt a synthesis of any sort, and that is an overview of recent work on saints' cults in Anglo-Saxon England.4 Rollason apart, the early Middle Ages currently suffers from a particularly acute attack of scholarly unease, whose primary symptom is a dispersal of effort into a rash of tightly focused articles and monographs. To what d o we refer our students to bridge the gap between the late antique cults of saints, as refocused by Peter Brown, and the high and late medieval traditions worked out most recently by Pierre-Andre Sigal, AndrC Vauchez and Caroline Bynum?' After examining in some detail ' 'Liber Vitae Patrum', pruef., in B.
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