Late Medieval Devotion to Saints from the North of England: New Directions (Medieval Church Studies, 48)

This volume fills an important gap in the study of medieval English sanctity. Focused on the period 1150-1550, it examines later manifestations of pre-conquest northern English cults (John of Beverley, Oswald, Hilda, Aetheldreda etc.), and the establishment and development of many more during the twelfth to fifteenth centuries (Godric of Finchale, Robert of Knaresborough, Oswine of Tynemouth, Aebbe of Coldingham, Bega of Copeland, William of York, etc.). It showcases the diversity of new northern cults that emerged after 1150, and pays particular attention to cultures of episcopal and eremitic devotion and hagiographic production in Yorkshire, Cumbria and Lincolnshire. Divided into five subsections, the volume opens by exploring the relation of sanctity to constructions of northern identity through targeted examinations of northern textual and material cultures. It then turns to a series of case studies of northern saints' cults, grouped with reference to the eremitic life, female networks and locations, and the contextualisation of northern sanctity within national, transnational and post-medieval currents of veneration. Underlying all these essays is a concern with the conflicted idea of 'northernness'. This collection argues for a northern sanctity that is imagined in varying ways by different communities (monastic, diocesan, national etc.), allied to a series of conceptual 'norths' that differ significantly in accordance with the bodies of evidence under survey. Front Matter 1 Christiania Whitehead. Introduction 17 Denis Renevey. Aelred of Rievaulx and the Saints of Durham, Galloway, and Hexham 35 Christiania Whitehead. The Production of Northern Saints’ Livesat Holm Cultram Abbey in Cumbria 53 Hazel J. Hunter Blair. Flower of York: Region, Nation,and St Robert of Knaresboroughin Late Medieval England 75 Cynthia Turner Camp. Praying to Northern Saintsin English Books of Hours 99 Euan McCartney Robson. Space, It’s About Time Too: Architecture and Identity in Medieval Durham 129 John Jenkins. Holy Geysers? Oily Saints and Ecclesiastical Politics in Late Medieval Yorkshire and Lincolnshire 147 Julian Luxford. Art and Northern Sanctity in Late Medieval England 165 Margaret Coombe. The Context for and Later Reception ofReginald of Durham’s Vita sancti Godrici 199 Joshua S. Easterling. Robert of Knaresborough, Religious Novelty, and the Twelfth-CenturyPoverty Movement 217 Catherine Sanok. Hermit Saints and Human Temporalities 237 Ruth J. Salter. Beyond the Miracula: Practices andExperiences of Lay Devotion at theCult of St Æbbe, Coldingham 263 Jane Sinnett-Smith. Ætheldreda in the North: Tracing Northern Networks in the Liber Eliensis and the Vie de seinte Audree 285 Daniel Talbot: Conflicting Memories, Confused Identities, and Constructed Pasts: St Hilda and the Refoundationof Whitby Abbey 305 Christiane Kroebel: Remembering St Hildain the Later Middle Ages 321 Anne Mouron. The French Life of St Godric of Finchale,or Adventures for Thirteenth-Century Nuns 343 James G. Clark. The Reception of St Oswinein Later Medieval England 361 David E. Thornton. Northern Saints’ Names as Monastic Bynames in Late Medieval and Early Tudor England 387 Claudia Di Sciacc a. Northern Lights on Southern Shores: Rewriting St Oswald’s Lifein Eighteenth-Century Friuli 409 Back Matter 433 "This volume fills an important gap in the study of medieval English sanctity. Focused on the period 1150–1550, it examines later manifestations of pre-conquest northern English cults (John of Beverley, Oswald, Hilda, Ætheldreda etc.), and the establishment and development of many more during the twelfth to fifteenth centuries (Godric of Finchale, Robert of Knaresborough, Oswine of Tynemouth, Æbbe of Coldingham, Bega of Copeland, William of York, etc.). It showcases the diversity of new northern cults that emerged after 1150, and pays particular attention to cultures of episcopal and eremitic devotion and hagiographic production in Yorkshire, Cumbria and Lincolnshire. -- "Divided into five subsections, the volume opens by exploring the relation of sanctity to constructions of northern identity through targeted examinations of northern textual and material cultures. It then turns to a series of case studies of northern saints’ cults, grouped with reference to the eremitic life, female networks and locations, and the contextualisation of northern sanctity within national, transnational and post-medieval currents of veneration. Underlying all these essays is a concern with the conflicted idea of ‘northernness’. This collection argues for a northern sanctity that is imagined in varying ways by different communities (monastic, diocesan, national etc.), allied to a series of conceptual ‘norths’ that differ significantly in accordance with the bodies of evidence under survey." --Provided by publisher This volume fills an important gap in the study of medieval English sanctity. Focused on the period 1150-1550, it examines later manifestations of pre-conquest northern English cults (John of Beverley, Oswald, Hilda, Ætheldreda etc.), and the establishment and development of many more during the twelfth to fifteenth centuries (Godric of Finchale, Robert of Knaresborough, Oswine of Tynemouth, Æbbe of Coldingham, Bega of Copeland, William of York, etc.). It showcases the diversity of new northern cults that emerged after 1150, and pays particular attention to cultures of episcopal and eremitic devotion and hagiographic production in Yorkshire, Cumbria and Lincolnshire.00Divided into five subsections, the volume opens by exploring the relation of sanctity to constructions of northern identity through targeted examinations of northern textual and material cultures. It then turns to a series of case studies of northern saints? cults, grouped with reference to the eremitic life, female networks and locations, and the contextualisation of northern sanctity within national, transnational and post-medieval currents of veneration. Underlying all these essays is a concern with the conflicted idea of ?northernness?. This collection argues for a northern sanctity that is imagined in varying ways by different communities (monastic, diocesan, national etc.), allied to a series of conceptual ?norths? that differ significantly in accordance with the bodies of evidence under survey